The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
apion	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 521, 522, 523, 524, 619 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 3, 270, 298 Gruen (2011), Rethinking the Other in Antiquity, 191, 278 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 74, 107, 224, 245, 261 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 127, 176, 177 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 20, 138, 139, 141, 142, 145, 148, 149, 150, 151, 152, 153, 154, 155, 156, 162 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 59 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 6, 7, 8, 21, 24, 107, 284 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63, 659 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 177, 178 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 252
apion, aelian, on	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 152
apion, against, josephus	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 37
apion, aigyptiaka	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 150, 151, 152, 153, 154, 155
apion, aulus gellius, on	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 152, 153, 154
apion, charge made by that jews sacrifice greeks	Feldman (2006), Judaism and Hellenism Reconsidered, 177
apion, conversion, conversion/adherence in josephus, in against	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 203, 204, 205
apion, defense by josephus against anti-semites, against	Feldman (2006), Judaism and Hellenism Reconsidered, 333
apion, dreams, in greek and latin literature, josephus, against	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
apion, family	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 621
apion, grammarian	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 252, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 298
apion, his image of egpyt	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 154, 155
apion, in antiquities and jewish war compared	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 142, 146, 147, 148, 149
apion, in antiquities and legatio compared	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 144, 145, 146, 147, 148, 149
apion, in contra, apionem,	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 69, 147
apion, jerusalem, according to	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 288, 293
apion, josephus, against by, lack of interest in	Feldman (2006), Judaism and Hellenism Reconsidered, 169
apion, josephus, on	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 298, 352 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 149, 257
apion, literary connections to haman	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 145, 147, 148
apion, of alexandria, grammarian, orator and poet	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 120, 164
apion, of antiquities account of agrippa i	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 114, 115, 116, 137, 138, 139, 140, 141, 142, 144, 145, 146, 147, 148, 149, 154, 155, 156, 157
apion, of the tales of the tobiads	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 60, 91, 92, 101
apion, philo, as contemporary of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 148, 149
apion, pliny the elder, on	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 151, 152, 154
apion, the grammarian	Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 371, 372, 373, 374, 375, 376, 377, 378, 383, 384, 385, 386, 387, 388
apions	Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 77

List of validated texts:

14 validated results for "apion"

1. Hebrew Bible, Esther, 3.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apion • Apion, in Antiquities and Jewish War compared • Apion, in Antiquities and Legatio compared • Apion, of Antiquities account of Agrippa I

Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 146; Gruen (2011), Rethinking the Other in Antiquity, 278

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3.8 וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃'' None

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3.8 And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them.'' None

2. Philo of Alexandria, Against Flaccus, 20 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apion • Josephus, on Apion • Philo, as contemporary of Apion

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 145, 149; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 6

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20 for they became executors of all the plans which they had devised, treating him like a mute person on the stage, as one who was only, by way of making up the show, inscribed with the title of authority, being themselves a lot of Dionysiuses, demagogues, and of Lampos, a pack of cavillers and word-splitters; and of Isidoruses, sowers of sedition, busy-bodies, devisers of evil, troublers of the state; for this is the name which has, at last, been given to them. '' None

3. Philo of Alexandria, On The Embassy To Gaius, 66-77, 155, 166-167, 206, 250, 291-293, 355-367 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apion • Apion (grammarian) • Apion, in Antiquities and Jewish War compared • Apion, in Antiquities and Legatio compared • Apion, literary connections to Haman • Apion, of Antiquities account of Agrippa I • Josephus, on Apion • Philo, as contemporary of Apion

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 513; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 139, 144, 145, 146, 148, 154, 155, 156; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 107; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 295, 296; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 138, 145, 149; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 6

sup>67 and then again, by a sudden change (for the multitude is very unstable in everything, in intentions, and words, and actions), men, disbelieving that one who but a little while before was merciful and humane could have become altered so entirely, for Gaius had been looked upon as affable, and sociable, and friendly, began to seek for excuses for him, and after some search they found such, saying with regard to his cousin and co-heir in the kingdom things such as these: ⁶⁸ "The unchangeable law of nature has ordained that there should be no partnership in the sovereign power, and it has established by its own unalterable principles what this man must inevitably have suffered at the hands of his more powerful coheir. The one who was the more powerful has chastised the other. This is not murder. Perhaps, indeed, the putting that youth to death was done providentially for the advantage of the whole human race, since if one portion had been assigned as subjects to the one, and another portion to the other, there would have arisen troubles and confusion, and civil and foreign war. And what is better than peace? and peace is caused by good government on sound principles. And no government can be good but that which is free from all contentions and from all disputes, and then everything else is made right by it." ¹⁵⁵ How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. ' ^1
66 The greater portion of these men ere Egyptians, wicked, worthless men, who had imprinted the venom and evil disposition of their native asps and crocodiles on their own souls, and gave a faithful representation of them there. And the leader of the whole Egyptian troops, like the coryphaeus of a chorus, was a man of the name of Helicon, an accursed and infamous slave, who had been introduced into the imperial household to its ruin; for he had acquired a slight smattering of the encyclical sciences, by imitation of and rivalry with his former master, who gave him to Tiberius Caesar. ¹⁶⁷ And at that time he had no especial privilege, since Tiberius had a perfect hatred of all youthful sallies of wit for the mere purposes of amusement, as he, from almost his earliest youth, was of a solemn and austere disposition. ²⁰⁶ When we heard this we were wounded in our souls at every word he said and at every name he mentioned; but those admirable advisers of admirable actions a little while afterwards met with the fit reward of their impiety, the one being bound by Gaius with iron chains for other causes, and being put to the torture and to the rack after periods of relief, as is the case with people affected with intermittent diseases; and Helicon was put to death by Claudius Germanicus Caesar, for other wicked actions, that, like a madman as he was, he had committed; but there occurrences took place at a later date. XXXI. ²⁵⁰ for he himself was intending, as is said, to sail to Alexandria in Egypt, but so great a general did not choose to cross the open sea both by reason of the danger and also of the numerous fleet which would be required as his escort, and also from his regard for his own person, as everything requisite for his comfort would be more easily provided if he took the circuitous route through Asia and Syria; ²⁹¹ Agrippa, when he came to the temple, did honour to it, and he was thy grandfather; and so did Augustus, when by his letters he commanded all first fruits from all quarters to be sent thither; and by the continual sacrifice. And thy great grandmother ...( 292) "On which account, no one, whether Greek or barbarian, satrap, or king, or implacable enemy; no sedition, no war, no capture, no destruction, no occurrence that has ever taken place, has ever threatened this temple with such innovation as to place in it any image, or statue, or any work of any kind made with hands; ²⁹³ for, though enemies have displayed their hostility to the inhabitants of the country, still, either reverence or fear has possessed them sufficiently to prevent them from abrogating any of the laws which were established at the beginning, as tending to the honour of the Creator and Father of the universe; for they knew that it is these and similar actions which bring after them the irremediable calamities of heavensent afflictions. On which account they have been careful not to sow an impious seed, fearing lest they should be compelled to reap its natural harvest, in a fruit bearing utter destruction. XXXVII. ³⁵⁵ And while he was triumphing in these super-human appellations, the sycophant Isidorus, seeing the temper in which he was, said, "O master, you will hate with still juster vehemence these men whom you see before you and their fellow countrymen, if you are made acquainted with their disaffection and disloyalty towards yourself; for when all other men were offering up sacrifices of thanksgiving for your safety, these men alone refused to offer any sacrifice at all; and when I say, \'these men,\' I comprehend all the rest of the Jews." ³⁵⁶ And when we all cried out with one accord, "O Lord Gaius, we are falsely accused; for we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering: and we have done this three times already, and not once only; on the first occasion when you succeeded to the empire, and the second time when you recovered from that terrible disease with which all the habitable world was afflicted at the same time, and the third time we sacrificed in hope of your victory over the Germans." ³⁵⁷ "Grant," said he, "that all this is true, and that you did sacrifice; nevertheless you sacrificed to another god and not for my sake; and then what good did you do me? Moreover you did not sacrifice to me." Immediately a profound shuddering came upon us the first moment that we heard this expression, similar to that which overwhelmed us when we first came into his presence. ³⁵⁸ And while he was saying this he entered into the outer buildings, examining the chambers of the men and the chambers of the women, and the rooms on the ground floor, and all the apartments in the upper story, and blaming some points of their preparation as defective, and planning alterations and suggesting designs, and giving orders himself to make them more costly ³⁵⁹ and then we being driven about in this way followed him up and down through the whole place, being mocked and ridiculed by our adversaries like people at a play in the theatre; for indeed the whole matter was a kind of farce: the judge assumed the part of an accuser, and the accusers the part of an unjust judge, who look upon the defendants with an eye of hostility, and act in accordance with the nature of truth. ' "³⁶⁰ And when a judge invested with such mighty power begins to reproach the person who is on his trial before him it is necessary to be silent; for it is possible even to defend one's self in silence, and especially for people who are able to make no reply on any of the subjects which he was not investigating and desiring to understand, inasmuch as our laws and our customs restrained our tongues, and shut and sewed up our mouths. " '³⁶¹ But when he had given some of his orders about the buildings, he then asked a very important and solemn question; "why is it that you abstain from eating pig\'s flesh?" And then again at this question such a violent laughter was raised by our adversaries, partly because they were really delighted, and partly as they wished to court the emperor out of flattery, and therefore wished to make it appear that this question was dictated by wit and uttered with grace, that some of the servants who were following him were indigt at their appearing to treat the emperor with so little respect, since it was not safe for his most intimate friends to do so much as smile at his words. ³⁶² And when we made answer that, "different nations have different laws, and there are some things of which the use of forbidden both to us and to our adversaries;" and when some one said, "there are also many people who do not eat lamb\'s flesh which is the most tender of all meat," he laughed and said, "they are quite right, for it is not nice." ³⁶³ Being joked with and trifled with and ridiculed in this manner, we were in great perplexity; and at last he said in a rapid and peremptory manner, "I desire to know what principles of justice you recognise with regard to your constitution." ³⁶⁴ And when we began to reply to him and to explain it, he, as soon as he had a taste of our pleading on the principles of justice, and as soon as he perceived that our arguments were not contemptible, before we could bring forward the more important things which we had to say, cut us short and ran forward and burst into the principal building, and as soon as he had entered he commanded the windows which were around it to be filled up with the transparent pebbles very much resembling white crystal which do not hinder the light, but which keep out the wind and the heat of the sun. ³⁶⁵ Then proceeding on deliberately he asked in a more moderate tone, "What are you saying?" And when we began to connect our reply with what we had said before, he again ran on and went into another house, in which he had commanded some ancient and admirable pictures to be placed. ^3
66 But when our pleadings on behalf of justice were thus broken up, and cut short, and interrupted, and crushed as one may almost say, we, being wearied and exhausted, and having no strength left in us, but being in continual expectation of nothing else than death, could not longer keep our hearts as they had been, but in our agony we took refuge in supplications to the one true God, praying him to check the wrath of this falsely called god. ³⁶⁷ And he took compassion on us, and turned his mind to pity. And he becoming pacified merely said, "These men do not appear to me to be wicked so much as unfortunate and foolish, in not believing that I have been endowed with the nature of God;" and so he dismissed us, and commanded us to depart. XLVI. ' None

4. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apion

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 52; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 24

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75 Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. '' None

5. Josephus Flavius, Jewish Antiquities, 18.257-18.260, 19.278-19.285 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apion • Apion (grammarian) • Apion, in Antiquities and Jewish War compared • Apion, in Antiquities and Legatio compared • Apion, in Contra Apionem • Apion, literary connections to Haman • Apion, of Antiquities account of Agrippa I • Josephus, on Apion • Philo, as contemporary of Apion

Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 142, 144, 145, 147; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 286, 289; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 138, 149; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 6; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63

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18.257 Καὶ δὴ στάσεως ἐν ̓Αλεξανδρείᾳ γενομένης ̓Ιουδαίων τε οἳ ἐνοικοῦσι καὶ ̔Ελλήνων τρεῖς ἀφ' ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν ὡς τὸν Γάιον. καὶ ἦν γὰρ τῶν ̓Αλεξανδρέων πρέσβεων εἷς ̓Απίων, ὃς πολλὰ εἰς τοὺς ̓Ιουδαίους ἐβλασφήμησεν ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν:" '^18.258 πάντων γοῦν ὁπόσοι τῇ ̔Ρωμαίων ἀρχῇ ὑποτελεῖς εἶεν βωμοὺς τῷ Γαί̈ῳ καὶ νεὼς ἱδρυμένων τά τε ἄλλα πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι.' "^18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν," "^19.278 Στασιάζεται δὲ κατ' αὐτὸν τὸν χρόνον ̓Ιουδαίων τὰ πρὸς ̔́Ελληνας ἐπὶ τῆς ̓Αλεξανδρέων πόλεως. τελευτήσαντος γὰρ τοῦ Γαί̈ου τὸ ̓Ιουδαίων ἔθνος ἐπὶ ἀρχῆς τῆς ἐκείνου τεταπεινωμένον καὶ δεινῶς ὑπὸ τῶν ̓Αλεξανδρέων ὑβρισμένον ἀνεθάρσησέ τε καὶ ἐν ὅπλοις εὐθέως ἦν." '^19.279 καὶ Κλαύδιος ἐπιστέλλει τῷ ἐπαρχοῦντι κατὰ τὴν Αἴγυπτον ὥστε τὴν στάσιν καταστεῖλαι, πέμπει δὲ καὶ διάγραμμα παρακεκληκότων αὐτὸν ̓Αγρίππου τε καὶ ̔Ηρώδου τῶν βασιλέων εἴς τε τὴν ̓Αλεξάνδρειαν καὶ Συρίαν γεγραμμένον τοῦτον τὸν τρόπον:' "^19.281 ἐπιγνοὺς ἀνέκαθεν τοὺς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους ̓Αλεξανδρεῖς λεγομένους συγκατοικισθέντας τοῖς πρώτοις εὐθὺ καιροῖς ̓Αλεξανδρεῦσι καὶ ἴσης πολιτείας παρὰ τῶν βασιλέων τετευχότας, καθὼς φανερὸν ἐγένετο ἐκ τῶν γραμμάτων τῶν παρ' αὐτοῖς καὶ τῶν διαταγμάτων," '^19.282 καὶ μετὰ τὸ τῇ ἡμετέρᾳ ἡγεμονίᾳ ̓Αλεξάνδρειαν ὑπὸ τοῦ Σεβαστοῦ ὑποταχθῆναι πεφυλάχθαι αὐτοῖς τὰ δίκαια ὑπὸ τῶν πεμφθέντων ἐπάρχων κατὰ διαφόρους χρόνους μηδεμίαν τε ἀμφισβήτησιν περὶ τούτων γενομένην τῶν δικαίων αὐτοῖς,' "^19.283 ἅμα καὶ καθ' ὃν καιρὸν ̓Ακύλας ἦν ἐν ̓Αλεξανδρείᾳ τελευτήσαντος τοῦ τῶν ̓Ιουδαίων ἐθνάρχου τὸν Σεβαστὸν μὴ κεκωλυκέναι ἐθνάρχας γίγνεσθαι βουλόμενον ὑποτετάχθαι ἑκάστους ἐμμένοντας τοῖς ἰδίοις ἔθεσιν καὶ μὴ παραβαίνειν ἀναγκαζομένους τὴν πάτριον θρησκείαν," "^19.284 ̓Αλεξανδρεῖς δὲ ἐπαρθῆναι κατὰ τῶν παρ' αὐτοῖς ̓Ιουδαίων ἐπὶ τῶν Γαί̈ου Καίσαρος χρόνων τοῦ διὰ τὴν πολλὴν ἀπόνοιαν καὶ παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ̓Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος αὐτούς:" "^19.285 βούλομαι μηδὲν διὰ τὴν Γαί̈ου παραφροσύνην τῶν δικαίων τῷ ̓Ιουδαίων ἔθνει παραπεπτωκέναι, φυλάσσεσθαι δ' αὐτοῖς καὶ τὰ πρότερον δικαιώματα ἐμμένουσι τοῖς ἰδίοις ἔθεσιν, ἀμφοτέροις τε διακελεύομαι τοῖς μέρεσι πλείστην ποιήσασθαι πρόνοιαν, ὅπως μηδεμία ταραχὴ γένηται μετὰ τὸ προτεθῆναί μου τὸ διάταγμα.”" " None

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18.257 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; ^18.258 for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. ^18.259 Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; ^19.278 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. ^19.279 So Claudius sent an order to the president of Egypt to quiet that tumult; he also sent an edict, at the requests of king Agrippa and king Herod, both to Alexandria and to Syria, whose contents were as follows: ^19.281 Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; ^19.282 and that after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised about those rights and privileges, ^19.283 even when Aquila was governor of Alexandria; and that when the Jewish ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so subject to the Romans as to continue in the observation of their own customs, and not be forced to transgress the ancient rules of their own country religion; ^19.284 but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: ^19.285 I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.”' ' None

6. Josephus Flavius, Jewish War, 1.33, 2.488 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apion

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 514; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 20; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3

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1.33 καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "^1.33 ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "^2.488 διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι."" None

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1.33 But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. ^1.33 He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. ^2.488 which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted by the Gentiles, and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews.'' None

7. Josephus Flavius, Against Apion, 1.1, 1.6-1.7, 1.12, 1.33-1.35, 1.54, 1.162-1.167, 1.169, 1.186-1.189, 1.308, 2.1-2.2, 2.7-2.10, 2.12-2.33, 2.35, 2.37-2.39, 2.42-2.56, 2.64-2.70, 2.75-2.77, 2.79-2.84, 2.86, 2.89-2.97, 2.102-2.109, 2.112-2.114, 2.121, 2.123, 2.125-2.126, 2.135, 2.137-2.139, 2.141-2.143, 2.148, 2.167-2.168, 2.185-2.186, 2.193, 2.209-2.210, 2.215-2.216, 2.225, 2.257-2.259, 2.261, 2.281-2.284 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Against Apion, defense by Josephus against anti-Semites • Apion • Apion (grammarian) • Apion the Grammarian • Apion, Aigyptiaka • Apion, his image of Egpyt • Apion, in Antiquities and Jewish War compared • Apion, in Antiquities and Legatio compared • Apion, in Contra Apionem • Apion, literary connections to Haman • Apion, of Antiquities account of Agrippa I • Aulus Gellius, on Apion • Jerusalem, according to Apion • Josephus, on Apion • Philo, as contemporary of Apion • Pliny the Elder, on Apion • conversion, conversion/adherence in Josephus, in Against Apion

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 51, 52; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 522, 524, 619; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 3; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 203, 204; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 69, 115, 147; Feldman (2006), Judaism and Hellenism Reconsidered, 333; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 74, 107, 224, 245; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 176; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 373, 374; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 252, 287, 288, 290, 291, 292, 293, 294; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 20, 139, 148, 149, 150, 154; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 6, 8, 21, 107; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 177, 178

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1.1 ̔Ικανῶς μὲν ὑπολαμβάνω καὶ διὰ τῆς περὶ τὴν ἀρχαιολογίαν συγγραφῆς, κράτιστε ἀνδρῶν ̓Επαφρόδιτε, τοῖς ἐντευξομένοις αὐτῇ πεποιηκέναι φανερὸν περὶ τοῦ γένους ἡμῶν τῶν ̓Ιουδαίων, ὅτι καὶ παλαιότατόν ἐστι καὶ τὴν πρώτην ὑπόστασιν ἔσχεν ἰδίαν, καὶ πῶς τὴν χώραν ἣν νῦν ἔχομεν κατῴκησε * πεντακισχιλίων ἐτῶν ἀριθμὸν ἱστορίαν περιέχουσαν ἐκ τῶν παρ' ἡμῖν ἱερῶν βίβλων διὰ τῆς ̔Ελληνικῆς φωνῆς συνεγραψάμην." "^1.1 ἀεὶ καθιεροῦσθαι. τὸν δὲ περὶ τὴν ̔Ελλάδα τόπον μυρίαι μὲν φθοραὶ κατέσχον ἐξαλείφουσαι τὴν μνήμην τῶν γεγονότων, ἀεὶ δὲ καινοὺς καθιστάμενοι βίους τοῦ παντὸς ἐνόμιζον ἄρχειν ἕκαστοι τῶν ἀφ' ἑαυτῶν, ὀψὲ δὲ καὶ μόλις ἔγνωσαν φύσιν γραμμάτων: οἱ γοῦν ἀρχαιοτάτην αὐτῶν τὴν χρῆσιν εἶναι θέλοντες παρὰ Φοινίκων" ^1.1 χρόνου τε ἱκανοῦ γεγονότος ̔́Αρμαϊς ὁ καταλειφθεὶς ἐν Αἰγύπτῳ πάντα τἄμπαλιν οἷς ἀδελφὸς παρῄνει μὴ ποιεῖν ἀδεῶς ἔπραττεν: καὶ γὰρ τὴν βασιλίδα βιαίως ἔσχεν καὶ ταῖς ἄλλαις παλλακίσιν ἀφειδῶς διετέλει χρώμενος, πειθόμενος δὲ ὑπὸ τῶν φίλων' "^1.6 ̔Ημεῖς τοίνυν οὔτε χώραν οἰκοῦμεν παράλιον οὔτ' ἐμπορίαις χαίρομεν οὐδὲ ταῖς πρὸς ἄλλους διὰ τούτων ἐπιμιξίαις, ἀλλ' εἰσὶ μὲν ἡμῶν αἱ πόλεις μακρὰν ἀπὸ θαλάσσης ἀνῳκισμέναι, χώραν δὲ ἀγαθὴν νεμόμενοι ταύτην ἐκπονοῦμεν μάλιστα δὴ πάντων περὶ παιδοτροφίαν φιλοκαλοῦντες καὶ τὸ φυλάττειν τοὺς νόμους καὶ τὴν κατὰ τούτους παραδεδομένην εὐσέβειαν ἔργον ἀναγκαιότατον παντὸς τοῦ βίου πεποιημένοι." "^1.6 Πρῶτον οὖν ἐπέρχεταί μοι πάνυ θαυμάζειν τοὺς οἰομένους δεῖν περὶ τῶν παλαιοτάτων ἔργων μόνοις προσέχειν τοῖς ̔́Ελλησι καὶ παρὰ τούτων πυνθάνεσθαι τὴν ἀλήθειαν, ἡμῖν δὲ καὶ τοῖς ἄλλοις ἀνθρώποις ἀπιστεῖν: πᾶν γὰρ ἐγὼ τοὐναντίον ὁρῶ συμβεβηκός, εἴ γε δεῖ μὴ ταῖς ματαίαις δόξαις ἐπακολουθεῖν, ἀλλ' ἐξ" "^1.7 αὐτῶν τὸ δίκαιον τῶν πραγμάτων λαμβάνειν. τὰ μὲν γὰρ παρὰ τοῖς ̔́Ελλησιν ἅπαντα νέα καὶ χθὲς καὶ πρῴην, ὡς ἂν εἴποι τις, εὕροι γεγονότα, λέγω δὲ τὰς κτίσεις τῶν πόλεων καὶ τὰ περὶ τὰς ἐπινοίας τῶν τεχνῶν καὶ τὰ περὶ τὰς τῶν νόμων ἀναγραφάς: πάντων δὲ νεωτάτη σχεδόν ἐστι παρ' αὐτοῖς ἡ περὶ τὸ συγγράφειν" '^1.7 κἀγὼ τοίνυν πειράσομαι τοῦτο ποιεῖν: Αἰγυπτίοις γὰρ καὶ Φοίνιξι μάλιστα δὴ χρήσομαι μάρτυσιν, οὐκ ἄν τινος ὡς ψευδῆ τὴν μαρτυρίαν διαβάλλειν δυνηθέντος: φαίνονται γὰρ καὶ δὴ μάλιστα πρὸς ἡμᾶς δυσμενῶς διατεθέντες κοινῇ μὲν ἅπαντες ^1.12 ἐπὶ τούτου ἦν ̓Αβδήμουνος παῖς νεώτερος, ὃς ἀεὶ ἐνίκα τὰ προβλήματα, ἃ ἐπέταττε Σολομὼν ὁ ̔Ιεροσολύμων βασιλεύς.” ^1.12 ὅλως δὲ παρὰ τοῖς ̔́Ελλησιν οὐδὲν ὁμολογούμενον εὑρίσκεται γράμμα τῆς ̔Ομήρου ποιήσεως πρεσβύτερον, οὗτος δὲ καὶ τῶν Τρωϊκῶν ὕστερος φαίνεται γενόμενος, καί φασιν οὐδὲ τοῦτον ἐν γράμμασι τὴν αὐτοῦ ποίησιν καταλιπεῖν, ἀλλὰ διαμνημονευομένην ἐκ τῶν ᾀσμάτων ὕστερον συντεθῆναι καὶ διὰ τοῦτο πολλὰς ἐν αὐτῇ σχεῖν ^1.33 λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς' "^1.34 καὶ τῶν ἐπάνω προγόνων καὶ τίνες οἱ μαρτυροῦντες. πόλεμος δ' εἰ κατάσχοι, καθάπερ ἤδη γέγονεν πολλάκις ̓Αντιόχου τε τοῦ ̓Επιφανοῦς εἰς τὴν χώραν ἐμβαλόντος καὶ Πομπηίου Μάγνου καὶ Κυντιλίου" "^1.35 Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" ^1.54 τοῖς γεγονόσιν ἢ παρὰ τῶν εἰδότων πυνθανόμενον. ὅπερ ἐγὼ μάλιστα περὶ ἀμφοτέρας νομίζω πεποιηκέναι τὰς πραγματείας: τὴν μὲν γὰρ ἀρχαιολογίαν, ὥσπερ ἔφην, ἐκ τῶν ἱερῶν γραμμάτων μεθερμήνευκα γεγονὼς ἱερεὺς ἐκ γένους καὶ μετεσχηκὼς τῆς φιλοσοφίας' "^1.162 Πυθαγόρας τοίνυν ὁ Σάμιος ἀρχαῖος ὤν, σοφίᾳ δὲ καὶ τῇ περὶ τὸ θεῖον εὐσεβείᾳ πάντων ὑπειλημμένος διενεγκεῖν τῶν φιλοσοφησάντων, οὐ μόνον ἐγνωκὼς τὰ παρ' ἡμῖν δῆλός ἐστιν, ἀλλὰ καὶ ζηλωτὴς αὐτῶν ἐκ πλείστου γεγενημένος." ^1.163 αὐτοῦ μὲν οὖν οὐδὲν ὁμολογεῖται σύγγραμμα, πολλοὶ δὲ τὰ περὶ αὐτὸν ἱστορήκασι, καὶ τούτων ἐπισημότατός' "^1.164 ἐστιν ̔́Ερμιππος ἀνὴρ περὶ πᾶσαν ἱστορίαν ἐπιμελής. λέγει τοίνυν ἐν τῷ πρώτῳ τῶν περὶ Πυθαγόρου βιβλίων, ὅτι Πυθαγόρας ἑνὸς αὐτοῦ τῶν συνουσιαστῶν τελευτήσαντος τοὔνομα Καλλιφῶντος τὸ γένος Κροτωνιάτου τὴν ἐκείνου ψυχὴν ἔλεγε συνδιατρίβειν αὐτῷ καὶ νύκτωρ καὶ μεθ' ἡμέραν: καὶ ὅτι παρεκελεύετο μὴ διέρχεσθαι τόπον, ἐφ' ὃν ὄνος ὀκλάσῃ, καὶ τῶν διψίων ὑδάτων ἀπέχεσθαι" ^1.165 καὶ πάσης ἀπέχειν βλασφημίας. εἶτα προστίθησι μετὰ ταῦτα καὶ τάδε: “ταῦτα δὲ ἔπραττεν καὶ ἔλεγε τὰς ̓Ιουδαίων καὶ Θρᾳκῶν δόξας μιμούμενος καὶ μεταφέρων εἰς ἑαυτόν. λέγεται γὰρ ὡς ἀληθῶς ὁ ἀνὴρ ἐκεῖνος πολλὰ τῶν παρὰ ̓Ιουδαίοις νομίμων εἰς τὴν' "^1.166 αὐτοῦ μετενεγκεῖν φιλοσοφίαν.” ἦν δὲ καὶ κατὰ πόλεις οὐκ ἄγνωστον ἡμῶν πάλαι τὸ ἔθνος, καὶ πολλὰ τῶν ἐθῶν εἴς τινας ἤδη διαπεφοιτήκει καὶ ζήλου παρ' ἐνίοις ἠξιοῦτο. δηλοῖ δὲ ὁ Θεόφραστος" ^1.186 ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν.' "^1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." ^1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "^1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" '^2.8 ̔́Οτι μὲν οὖν οὔτε Αἰγύπτιοι τὸ γένος ἦσαν ἡμῶν οἱ πατέρες οὔτε διὰ λύμην σωμάτων ἢ τοιαύτας ἄλλας συμφοράς τινας ἐκεῖθεν ἐξηλάθησαν, οὐ μετρίως μόνον, ἀλλὰ καὶ πέρα τοῦ συμμέτρου προαποδεδεῖχθαι νομίζω. ^2.8 ιν ηοξ ενιμ σαξραριο απιον πραεσυμπσιτ εδιξερε ασινι ξαπυτ ξολλοξασσε ιυδαεος ετ ευμ ξολερε αξ διγνυμ φαξερε ταντα ρελιγιονε, ετ ηοξ αφφιρματ φυισσε δεπαλατυμ, δυμ αντιοξηυς επιπηανες εχπολιασσετ τεμπλυμ ετ ιλλυδ ξαπυτ ινυεντυμ εχ αυρο ξομποσιτυμ μυλτις πεξυνιις διγνυμ.' "^2.12 δρόμον ἡλίῳ συμπεριπολεῖ.” τοιαύτη μέν τις ἡ θαυμαστὴ τοῦ γραμματικοῦ φράσις: τὸ δὲ ψεῦσμα λόγων οὐ δεόμενον, ἀλλ' ἐκ τῶν ἔργων περιφανές: οὔτε γὰρ αὐτὸς Μωσῆς, ὅτε τὴν πρώτην σκηνὴν τῷ θεῷ κατεσκεύασεν, οὐθὲν ἐκτύπωμα τοιοῦτον εἰς αὐτὴν ἐνέθηκεν οὐδὲ ποιεῖν τοῖς ἔπειτα προσέταξεν, ὅ τε μετὰ ταῦτα κατασκευάσας τὸν ναὸν τὸν ἐν ̔Ιεροσολύμοις Σολομὼν πάσης ἀπέσχετο τοιαύτης περιεργίας οἵαν συμπέπλεκεν ̓Απίων." ^2.12 ἡμέραν καὶ τὸ καταλιπεῖν ἠνοιγμένας ἦν ἀθέμιτον. ῥᾳδίως οὖν αὐτὰς ὁ λυχνοφόρος ἐκεῖνος ἀνοίξειν οἰόμενος καὶ τὴν τοῦ κάνθωνος ὡς ᾤετο κεφαλὴν ἔχων. πότερον οὖν αὐτὴν πάλιν ὡς ἡμᾶς ἀνέστρεψεν ἢ λαβὼν ἀπιὼν αὐτὴν εἰσεκόμισεν, ἵνα ̓Αντίοχος εὕρῃ ^2.14 ἐπισταμένοις αὐτὸν καὶ συγγενομένοις. καὶ περὶ μὲν ̔Ομήρου τοῦ ποιητοῦ γραμματικὸς ὢν αὐτὸς οὐκ ἂν ἔχοι, τίς αὐτοῦ πατρίς ἐστι, διαβεβαιωσάμενος εἰπεῖν οὐδὲ περὶ Πυθαγόρου μόνον οὐκ ἐχθὲς καὶ πρῴην γεγονότος, περὶ δὲ Μωσέως τοσούτῳ πλήθει προάγοντος ἐκείνους ἐτῶν οὕτως ἀποφαίνεται ῥᾳδίως πιστεύων ἀκοῇ πρεσβυτέρων, ὡς δῆλός ἐστι καταψευσάμενος. ^2.14 καὶ μὴν εἴ τις αὐτὸν ἤρετο, τῶν πάντων Αἰγυπτίων τίνας εἶναι καὶ σοφωτάτους καὶ θεοσεβεῖς νομίζει, πάντως ἂν ὡμολόγησε ^2.15 εἰ δ' ἄρα βιασθείην μνησθῆναι τῶν παρ' ἑτέροις ὑπεναντίως νενομισμένων, τούτου δίκαιοι τὴν αἰτίαν ἔχειν εἰσὶν οἱ τὰ παρ' ἡμῖν ὡς χείρω παραβάλλειν ἀξιοῦντες: οἷς οὐδέτερον ἀπολειφθήσεσθαι νομίζω λέγειν, οὔθ' ὡς οὐχὶ τούτους ἔχομεν τοὺς νόμους, ὧν ἐγὼ παραθήσομαι τοὺς κεφαλαιωδεστάτους, οὔθ' ὡς οὐχὶ μάλιστα πάντων ἐμμένομεν τοῖς ἑαυτῶν νόμοις." ^2.15 τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν,' "^2.16 καλῆς οὖν αὐτῷ προαιρέσεως καὶ πράξεων μεγάλων ἐπιτυγχανομένων εἰκότως ἐνόμιζεν ἡγεμόνα τε καὶ σύμβουλον θεὸν ἔχειν, καὶ πείσας πρότερον ἑαυτὸν ὅτι κατὰ τὴν ἐκείνου βούλησιν ἅπαντα πράττει καὶ διανοεῖται, ταύτην ᾤετο δεῖν πρὸ παντὸς ἐμποιῆσαι τὴν ὑπόληψιν τοῖς πλήθεσιν: οἱ γὰρ πιστεύσαντες ἐπισκοπεῖν θεὸν τοὺς ἑαυτῶν βίους' "^2.16 ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής. Μανεθὼς μὲν γὰρ κατὰ τὴν Τεθμώσιος βασιλείαν ἀπαλλαγῆναί φησιν ἐξ Αἰγύπτου τοὺς ̓Ιουδαίους πρὸ ἐτῶν τριακοσίων ἐνενηκοντατριῶν τῆς εἰς ̓́Αργος Δαναοῦ φυγῆς, Λυσίμαχος δὲ κατὰ Βόκχοριν τὸν βασιλέα, τουτέστι πρὸ ἐτῶν χιλίων ἑπτακοσίων, Μόλων δὲ καὶ ἄλλοι τινὲς ὡς αὐτοῖς ἔδοξεν. ^2.17 ὁ δέ γε πάντων πιστότατος ̓Απίων ὡρίσατο τὴν ἔξοδον ἀκριβῶς κατὰ τὴν ἑβδόμην ὀλυμπιάδα καὶ ταύτης ἔτος εἶναι πρῶτον, ἐν ᾧ, φησί, Καρχηδόνα Φοίνικες ἔκτισαν. τοῦτο δὲ πάντως προσέθηκε τὸ Καρχηδόνα τεκμήριον οἰόμενος αὑτῷ γενέσθαι τῆς ἀληθείας ἐναργέστατον, οὐ συνῆκε δὲ καθ' ἑαυτοῦ τὸν ἔλεγχον ἐπισπώμενος." "^2.17 τὴν περὶ θεοῦ πίστιν ἐνέφυσεν ἀμετακίνητον. αἴτιον δ' ὅτι καὶ τῷ τρόπῳ τῆς νομοθεσίας πρὸς τὸ χρήσιμον πάντων ἀεὶ πολὺ διήνεγκεν: οὐ γὰρ μέρος ἀρετῆς ἐποίησεν τὴν εὐσέβειαν, ἀλλὰ ταύτης μέρη τἆλλα, λέγω δὲ τὴν δικαιοσύνην τὴν σωφροσύνην τὴν καρτερίαν τὴν τῶν πολιτῶν πρὸς ἀλλήλους ἐν ἅπασι συμφωνίαν:" ^2.18 εἰ γὰρ περὶ τῆς ἀπιστίας πιστεύειν δεῖ ταῖς Φοινίκων ἀναγραφαῖς, ἐν ἐκείναις Εἴρωμος ὁ βασιλεὺς γέγραπται πρεσβύτερος τῆς Καρχηδόνος κτίσεως ἔτεσι πλείοσι πρὸς τοῖς πεντήκοντα καὶ ἑκατόν, περὶ οὗ τὰς πίστεις ἀνωτέρω παρέσχον ἐκ τῶν Φοινίκων' "^2.18 παρ' ἡμῖν γὰρ μόνοις οὔτε περὶ θεοῦ λόγους ἀκούσεταί τις ἀλλήλοις ὑπεναντίους, ὁποῖα πολλὰ παρ' ἑτέροις οὐχ ὑπὸ τῶν τυχόντων μόνον κατὰ τὸ προσπεσὸν ἑκάστῳ λέγεται πάθος, ἀλλὰ καὶ παρά τισι τῶν φιλοσόφων ἀποτετόλμηται, τῶν μὲν τὴν ὅλην τοῦ θεοῦ φύσιν ἀναιρεῖν τοῖς λόγοις ἐπικεχειρηκότων, ἄλλων δὲ τὴν ὑπὲρ ἀνθρώπων αὐτὸν" ^2.19 ἀναγραφῶν, ὅτι Σολομῶνι τῷ τὸν ναὸν οἰκοδομησαμένῳ τὸν ἐν ̔Ιεροσολύμοις φίλος ἦν Εἴρωμος καὶ πολλὰ συνεβάλετο πρὸς τὴν τοῦ ναοῦ κατασκευήν. αὐτὸς δὲ ὁ Σολομὼν ᾠκοδόμησε τὸν ναὸν μετὰ τὸ ἐξελθεῖν ἐξ Αἰγύπτου τοὺς ̓Ιουδαίους δώδεκα καὶ ἑξακοσίοις ἔτεσιν ὕστερον.' "^2.19 τίνες οὖν εἰσιν αἱ προρρήσεις καὶ ἀπαγορεύσεις; ἁπλαῖ τε καὶ γνώριμοι. πρώτη δ' ἡγεῖται ἡ περὶ θεοῦ λέγουσα, ὁ θεὸς ἔχει τὰ σύμπαντα παντελὴς καὶ μακάριος, αὐτὸς αὑτῷ καὶ πᾶσιν αὐτάρκης, ἀρχὴ καὶ μέσα καὶ τέλος οὗτος τῶν πάντων, ἔργοις μὲν καὶ χάρισιν ἐναργὴς καὶ παντὸς οὗτινος φανερώτερος, μορφὴν δὲ καὶ μέγεθος" '^2.21 ὅσοι μὲν γὰρ θέλουσιν ὑπὸ τοὺς αὐτοὺς ἡμῖν νόμους ζῆν ὑπελθόντες δέχεται φιλοφρόνως, οὐ τῷ γένει μόνον, ἀλλὰ καὶ τῇ προαιρέσει τοῦ βίου νομίζων εἶναι τὴν οἰκειότητα. τοὺς δ' ἐκ παρέργου προσιόντας ἀναμίγνυσθαι τῇ συνηθείᾳ οὐκ ἠθέλησεν." '^2.21 “ὁδεύσαντες γάρ, φησίν, ἓξ ἡμερῶν ὁδὸν βουβῶνας ἔσχον καὶ διὰ ταύτην τὴν αἰτίαν τῇ ἑβδόμῃ ἡμέρᾳ ἀνεπαύσαντο σωθέντες εἰς τὴν χώραν τὴν νῦν ̓Ιουδαίαν λεγομένην καὶ ἐκάλεσαν τὴν ἡμέραν σάββατον σώζοντες τὴν Αἰγυπτίων γλῶτταν:' "^2.22 Κἂν τε τι μὴ συμβεβήκει γνώριμον ἡμῶν τὸ ἔθνος ἅπασιν ἀνθρώποις ὑπάρχει κἀν φανερῷ κεῖσθαι τὴν ἐθελούσιον' "^2.22 τὸ γὰρ βουβῶνος ἄλγος καλοῦσιν Αἰγύπτιοι σαββάτωσις.” οὐκ ἂν οὖν τις ἢ καταγελάσειε τῆς φλυαρίας ἢ τοὐναντίον μισήσειε τὴν ἐν τῷ τοιαῦτα γράφειν ἀναίδειαν; δῆλον γάρ, ὅτι πάντες ἐβουβωνίασαν ἕνδεκα μυριάδες ἀνθρώπων. ^2.23 ἀλλ' εἰ μὲν ἦσαν ἐκεῖνοι τυφλοὶ καὶ χωλοὶ καὶ πάντα τρόπον νοσοῦντες ὁποίους αὐτοὺς εἶναί φησιν ̓Απίων, οὐδ' ἂν μιᾶς ἡμέρας προελθεῖν ὁδὸν ἠδυνήθησαν: εἰ δ' οἷοι βαδίζειν διὰ πολλῆς ἐρημίας καὶ προσέτι νικᾶν τοὺς αὐτοῖς ἀνθισταμένους μαχόμενοι πάντες, οὐκ ἂν ἀθρόοι μετὰ τὴν ἕκτην" "^2.23 πρὸς κάλλος ἀσκοῦντες ἐπὶ τῆς πόλεως διῆγον, ἄλλοις ὑπηρέταις πρὸς ἅπαντα τὰ τοῦ βίου χρώμενοι καὶ τὴν τροφὴν ἑτοίμην παρ' ἐκείνων λαμβάνοντες, ἐφ ἣν δὴ τοῦτο μόνον τὸ καλὸν ἔργον καὶ φιλάνθρωπον ἅπαντα καὶ πράττειν καὶ πάσχειν ὑπομένοντες" "^2.24 ἐξ ἀρχῆς τοῖς πλήθεσιν ἐγκατέσπειραν, ἀριθμῷ μὲν ὁπόσους ἂν αὐτοὶ θελήσωσιν ἀποφαινόμενοι ἐξ ἀλλήλων δὲ γινομένους καὶ κατὰ παντοίους τρόπους γενέσεων, τούτους δὲ καὶ διαιροῦντες τόποις καὶ διαίταις, ὥσπερ τῶν ζῴων τὰ γένη, τοὺς μὲν ὑπὸ γῆν, τοὺς δὲ ἐν θαλάττῃ, τοὺς μέντοι πρεσβυτάτους αὐτῶν ἐν τῷ ταρτάρῳ δεδεμένους ^2.24 ἡμέραν ἐβουβωνίασαν: οὔτε γὰρ φύσει πως γίνεται τὸ τοιοῦτον τοῖς βαδίζουσιν ἐξ ἀνάγκης, ἀλλὰ πολλαὶ μυριάδες στρατοπέδων ἐπὶ πολλὰς ἡμέρας τὸ σύμμετρον ἀεὶ βαδίζουσιν, οὔτε κατ' αὐτόματον" '^2.25 Τί τοίνυν τὸ αἴτιον τῆς τοσαύτης ἀνωμαλίας καὶ περὶ τὸ θεῖον πλημμελείας; ἐγὼ μὲν ὑπολαμβάνω τὸ μήτε τὴν ἀληθῆ τοῦ θεοῦ φύσιν ἐξ ἀρχῆς συνιδεῖν αὐτῶν τοὺς νομοθέτας μήθ' ὅσον καὶ λαβεῖν ἠδυνήθησαν ἀκριβῆ γνῶσιν διορίσαντας πρὸς τοῦτο" '^2.25 εἰκὸς οὕτως συμβῆναι: πάντων γὰρ ἀλογώτατον. ὁ δὲ θαυμαστὸς ̓Απίων διὰ μὲν ἓξ ἡμερῶν αὐτοὺς ἐλθεῖν εἰς τὴν ̓Ιουδαίαν προείρηκε, πάλιν δὲ τὸν Μωσῆν εἰς τὸ μεταξὺ τῆς Αἰγύπτου καὶ τῆς ̓Αραβίας ὄρος, ὃ καλεῖται Σίναιον, ἀναβάντα φησὶν ἡμέρας τεσσαράκοντα κρυβῆναι κἀκεῖθεν καταβάντα δοῦναι τοῖς ̓Ιουδαίοις τοὺς νόμους. καίτοι πῶς οἷόν τε τοὺς αὐτοὺς καὶ τεσσαράκοντα μένειν ἡμέρας ἐν ἐρήμῳ καὶ ἀνύδρῳ τόπῳ καὶ τὴν μεταξὺ πᾶσαν' "^2.26 ἀμφοῖν ὑφορώμενοι γενήσεσθαι περὶ τοὺς νόμους. ἐκείνοις μὲν οὖν τάχ' ἂν δυσκολίαν τις ὀνειδίσειεν εἰκότως: οὐδενὶ γὰρ οὔτε" "^2.26 ἐν ἡμέραις ἓξ διελθεῖν; ἡ δὲ περὶ τὴν ὀνομασίαν τοῦ σαββάτου γραμματικὴ μετάθεσις ἀναίδειαν ἔχει πολλὴν ἢ δεινὴν ἀμαθίαν:' "^2.27 καὶ διὰ τὴν αὐτὴν αἰτίαν κεκολασμένους. ἀλλὰ δῆλον ὅτι τοῖς Περσῶν ἔχαιρε νόμοις ὁ ̓Απολλώνιος κἀκείνους ἐθαύμαζεν, ὅτι τῆς ἀνδρείας αὐτῶν ἀπέλαυσαν οἱ ̔́Ελληνες καὶ τῆς ὁμογνωμοσύνης ἧς εἶχον περὶ θεῶν, ταύτης μὲν οὖν ἐν τοῖς ἱεροῖς οἷς κατέπρησαν, τῆς ἀνδρείας δὲ δουλεῦσαι παρὰ μικρὸν ἐλθόντες, ἁπάντων δὲ καὶ τῶν ἐπιτηδευμάτων μιμητὴς ἐγένετο τῶν Περσικῶν γυναῖκας ἀλλοτρίας ^2.27 τὸ γὰρ σαββὼ καὶ σάββατον πλεῖστον ἀλλήλων διαφέρει: τὸ μὲν γὰρ σάββατον κατὰ τὴν ̓Ιουδαίων διάλεκτον ἀνάπαυσίς ἐστιν ἀπὸ παντὸς ἔργου, τὸ δὲ σαββώ, καθάπερ ἐκεῖνός φησι, δηλοῖ παρ' Αἰγυπτίοις τὸ βουβῶνος ἄλγος." '^2.28 Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους;' "^2.28 ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν" '^2.29 αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους.' "^2.29 οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος." '^2.31 πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας.' "^2.32 ὁ δὲ γενναῖος ̓Απίων δοκεῖ μὲν τὴν βλασφημίαν τὴν καθ' ἡμῶν ὥσπερ τινὰ μισθὸν ἐθελῆσαι παρασχεῖν ̓Αλεξανδρεῦσι τῆς δοθείσης αὐτῷ πολιτείας, καὶ τὴν ἀπέχθειαν αὐτῶν ἐπιστάμενος τὴν πρὸς τοὺς συνοικοῦντας αὐτοῖς ἐπὶ τῆς ̓Αλεξανδρείας ̓Ιουδαίους προτέθειται μὲν ἐκείνοις λοιδορεῖσθαι, συμπεριλαμβάνειν δὲ καὶ τοὺς ἄλλους ἅπαντας, ἐν ἀμφοτέροις ἀναισχύντως ψευδόμενος." "^2.35 εἰς κατοίκησιν τὸ κάλλιστον. ̓Ιουδαῖοι δ' εἰ μὲν βιασάμενοι κατέσχον, ὡς μηδ' ὕστερον ἐκπεσεῖν, ἀνδρείας τεκμήριόν ἐστιν αὐτοῖς: εἰς κατοίκησιν δὲ αὐτοῖς ἔδωκεν τόπον ̓Αλέξανδρος καὶ ἴσης παρὰ τοῖς Μακεδόσι τιμῆς ἐπέτυχον." "^2.37 εἰ μὲν οὖν ἀναγνοὺς τὰς ἐπιστολὰς ̓Αλεξάνδρου τοῦ βασιλέως καὶ τὰς Πτολεμαίου τοῦ Λάγου καὶ τῶν μετ' ἐκεῖνον τῆς Αἰγύπτου βασιλέων ἐντυχὼν τοῖς γράμμασι καὶ τὴν στήλην τὴν ἑστῶσαν ἐν ̓Αλεξανδρείᾳ καὶ τὰ δικαιώματα περιέχουσαν, ἃ Καῖσαρ ὁ μέγας τοῖς ̓Ιουδαίοις ἔδωκεν, εἰ μὲν οὖν ταῦτα, φημί, γιγνώσκων τἀναντία γράφειν ἐτόλμα, πονηρὸς ἦν, εἰ δὲ μηδὲν ἠπίστατο τούτων, ἀπαίδευτος." '^2.38 τὸ δὲ δὴ θαυμάζειν, πῶς ̓Ιουδαῖοι ὄντες ̓Αλεξανδρεῖς ἐκλήθησαν, τῆς ὁμοίας ἀπαιδευσίας: πάντες γὰρ οἱ εἰς ἀποικίαν τινὰ κατακληθέντες, κἂν πλεῖστον ἀλλήλων τοῖς γένεσι διαφέρωσιν, ἀπὸ τῶν οἰκιστῶν τὴν προσηγορίαν λαμβάνουσιν. ^2.39 καὶ τί δεῖ περὶ τῶν ἄλλων λέγειν; αὐτῶν γὰρ ἡμῶν οἱ τὴν ̓Αντιόχειαν κατοικοῦντες ̓Αντιοχεῖς ὀνομάζονται: τὴν γὰρ πολιτείαν αὐτοῖς ἔδωκεν ὁ κτίστης Σέλευκος. ὁμοίως οἱ ἐν ̓Εφέσῳ καὶ κατὰ τὴν ἄλλην ̓Ιωνίαν τοῖς αὐθιγενέσι πολίταις ὁμωνυμοῦσιν τοῦτο παρασχόντων αὐτοῖς τῶν διαδόχων.' "^2.42 ὁ δ' οὕτως ἐστὶ γενναῖος, ὡς μετέχειν ἀξιῶν αὐτὸς ὧν τυχεῖν ἐκωλύετο συκοφαντεῖν ἐπεχείρησε τοὺς δικαίως λαβόντας: οὐ γὰρ ἀπορίᾳ γε τῶν οἰκησόντων τὴν μετὰ σπουδῆς ὑπ' αὐτοῦ πόλιν κτιζομένην ̓Αλέξανδρος τῶν ἡμετέρων τινὰς ἐκεῖ συνήθροισεν, ἀλλὰ πάντας δοκιμάζων ἐπιμελῶς ἀρετῆς καὶ" '^2.43 πίστεως τοῦτο τοῖς ἡμετέροις τὸ γέρας ἔδωκεν. ἐτίμα γὰρ ἡμῶν τὸ ἔθνος, ὡς καί φησιν ̔Εκαταῖος περὶ ἡμῶν, ὅτι διὰ τὴν ἐπιείκειαν καὶ πίστιν, ἣν αὐτῷ παρέσχον ̓Ιουδαῖοι, τὴν Σαμαρεῖτιν χώραν προσέθηκεν ἔχειν αὐτοῖς ἀφορολόγητον. ^2.44 ὅμοια δὲ ̓Αλεξάνδρῳ καὶ Πτολεμαῖος ὁ Λάγου περὶ τῶν ἐν ̓Αλεξανδρείᾳ κατοικούντων ἐφρόνησεν: καὶ γὰρ τὰ κατὰ τὴν Αἴγυπτον αὐτοῖς ἐνεχείρισε φρούρια πιστῶς ἅμα καὶ γενναίως φυλάξειν ὑπολαμβάνων, καὶ Κυρήνης ἐγκρατῶς ἄρχειν βουλόμενος καὶ τῶν ἄλλων τῶν ἐν τῇ Λιβύῃ πόλεων' "^2.45 εἰς αὐτὰς μέρος ̓Ιουδαίων ἔπεμψε κατοικῆσον. ὁ δὲ μετ' αὐτὸν Πτολεμαῖος ὁ Φιλάδελφος ἐπικληθεὶς οὐ μόνον εἴ τινες ἦσαν αἰχμάλωτοι παρ' αὐτῷ τῶν ἡμετέρων πάντας ἀπέδωκεν, ἀλλὰ καὶ χρήματα πολλάκις ἐδωρήσατο καὶ τὸ μέγιστον ἐπιθυμητὴς ἐγένετο τοῦ γνῶναι τοὺς ἡμετέρους νόμους καὶ ταῖς τῶν ἱερῶν γραφῶν βίβλοις ἐντυχεῖν." "^2.46 ἔπεμψε γοῦν ἀξιῶν ἄνδρας ἀποσταλῆναι τοὺς ἑρμηνεύσοντας αὐτῷ τὸν νόμον καὶ τοῦ γραφῆναι ταῦτα καλῶς τὴν ἐπιμέλειαν ἐπέταξεν οὐ τοῖς τυχοῦσιν, ἀλλὰ Δημήτριον τὸν Φαληρέα καὶ ̓Ανδρέαν καὶ ̓Αριστέα, τὸν μὲν παιδείᾳ τῶν καθ'" '^2.47 ἑαυτὸν διαφέροντα Δημήτριον, τοὺς δὲ τὴν τοῦ σώματος αὐτοῦ φυλακὴν ἐγκεχειρισμένους, ἐπὶ τῆς ἐπιμελείας ταύτης ἔταξεν, οὐκ ἂν δήπου τοὺς νόμους καὶ τὴν πάτριον ἡμῶν φιλοσοφίαν ἐπιθυμήσας ἐκμαθεῖν, εἰ τῶν χρωμένων αὐτοῖς ἀνδρῶν κατεφρόνει καὶ μὴ λίαν ἐθαύμαζεν. ^2.48 ̓Απίωνα δὲ σχεδὸν ἐφεξῆς πάντες ἔλαθον οἱ τῶν προγόνων αὐτοῦ Μακεδόνων βασιλεῖς οἰκειότατα πρὸς ἡμᾶς διατεθέντες: καὶ γὰρ τρίτος Πτολεμαῖος ὁ λεγόμενος Εὐεργέτης κατασχὼν ὅλην Συρίαν κατὰ κράτος οὐ τοῖς ἐν Αἰγύπτῳ θεοῖς χαριστήρια τῆς νίκης ἔθυσεν, ἀλλὰ παραγενόμενος εἰς ̔Ιεροσόλυμα πολλὰς ὡς ἡμῖν νόμιμόν ἐστιν ἐπετέλεσε θυσίας τῷ θεῷ καὶ ἀνέθηκεν ἀναθήματα τῆς νίκης ἀξίως. ^2.49 ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται. ^2.51 τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας ^2.52 ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. ^2.53 τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. ^2.54 ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ ^2.55 ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ. ^2.56 απιον αυτεμ ομνιυμ ξαλυμνιατορ ετιαμ προπτερ βελλυμ αδυερσυς φψσξονεμ γεστυμ ιυδαεος αξξυσαρε πραεσυμπσιτ, ξυμ εος λαυδαρε δεβυεριτ. ις αυτεμ ετιαμ υλτιμαε ξλεοπατραε αλεχανδρινορυμ ρεγιναε μεμινιτ υελυτι νοβις ιμπροπερανς, θυονιαμ ξιρξα νος φυιτ ινγρατα, ετ νον ποτιυς ιλλαμ ρεδαργυερε στυδυιτ; ^2.64 ναμ αμμινιστρατιο τριτιξι νιηιλο μινυς αβ εις θυαμ αβ αλιις αλεχανδρινις τρανσλατα εστ, μαχιμαμ υερο εις φιδεμ ολιμ α ρεγιβυς δαταμ ξονσερυαυερυντ, ιδ εστ φλυμινις ξυστοδιαμ τοτιυσθυε ξυστοδιαε νεθυαθυαμ ηις ρεβυς ινδιγνος εσσε ιυδιξαντες. ^2.65 σεδ συπερ ηαεξ, θυομοδο εργο, ινθυιτ, σι συντ ξιυες, εοσδεμ δεος θυος αλεχανδρινι νον ξολυντ? ξυι ρεσπονδεο, θυομοδο ετιαμ, ξυμ υος σιτις αεγψπτιι, ιντερ αλτερυτρος προελιο μαγνο ετ σινε ^2.66 φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ ^2.67 γενυς υτιθυε νοστρορυμ υνυμ ιταθυε ιδεμ εσσε υιδεατυρ? σι αυτεμ ιν υοβις αεγψπτιις τανταε διφφερεντιαε οπινιονυμ συντ, θυιδ μιραρις συπερ ηις, θυι αλιυνδε ιν αλεχανδριαμ αδυενερυντ, σι ιν λεγιβυς α ^2.68 πρινξιπιο ξονστιτυτις ξιρξα ταλια περμανσερυντ? ις αυτεμ ετιαμ σεδιτιονις ξαυσας νοβις αππονιτ, θυι σι ξυμ υεριτατε οβ ηοξ αξξυσατ ιυδαεος ιν αλεχανδρια ξονστιτυτος, ξυρ ομνες νος ξυλπατ υβιθυε ποσιτος ^2.69 εο θυοδ νοσξαμυρ ηαβερε ξονξορδιαμ? πορρο ετιαμ σεδιτιονις αυξτορες θυιλιβετ ινυενιετ απιονι σιμιλες αλεχανδρινορυμ φυισσε ξιυες. δονεξ ενιμ γραεξι φυερυντ ετ μαξεδονες ηανξ ξιυιλιτατεμ ηαβεντες, νυλλαμ σεδιτιονεμ αδυερσυς νος γεσσερυντ, σεδ αντιθυις ξεσσερε σολλεμνιτατιβυς. ξυμ υερο μυλτιτυδο αεγψπτιορυμ ξρευισσετ ιντερ εος προπτερ ξονφυσιονες τεμπορυμ, ετιαμ ηοξ οπυς σεμπερ εστ αδδιτυμ. νοστρυμ υερο γενυς περμανσιτ πυρυμ. ^2.75 ηονορεμ πραεβερε υιδεαντυρ? πορρο νοστερ λεγισλατορ, νον θυασι προπηετανς ρομανορυμ ποτεντιαμ νον ηονορανδαμ, σεδ ταμθυαμ ξαυσαμ νεθυε δεο νεθυε ηομινιβυς υτιλεμ δεσπιξιενς, ετ θυονιαμ τοτιυς ανιματι, μυλτο μαγις δει ινανιματυ προβατυρ ινφεριυς ιντερδιχιτ ιμαγινες φαβριξαρι. ^2.76 αλιις αυτεμ ηονοριβυς ποστ δευμ ξολενδος νον προηιβυιτ υιρος βονος, θυιβυς νος ετ ιμπερατορες ετ ποπυλυμ ρομανορυμ διγνιτατιβυς αμπλιαμυς. ^2.77 φαξιμυς αυτεμ προ εις ξοντινυα σαξριφιξια ετ νον σολυμ ξοτιδιανις διεβυς εχ ιμπενσα ξομμυνι ομνιυμ ιυδαεορυμ ταλια ξελεβραμυς, υερυμ ξυμ νυλλας αλιας ηοστιας εχ ξομμυνι νεθυε προ φιλιις περαγαμυς, σολις ιμπερατοριβυς ηυνξ ηονορεμ πραεξιπυυμ παριτερ εχηιβεμυς, θυεμ ηομινυμ νυλλι περσολυιμυς. ^2.79 αμμιρορ αυτεμ ετιαμ εος, θυι ει ηυιυσμοδι φομιτεμ πραεβυερυντ ιδ εστ ποσιδονιυμ ετ απολλονιυμ μολονις, θυονιαμ αξξυσαντ θυιδεμ νος, θυαρε νος εοσδεμ δεος ξυμ αλιις νον ξολιμυς, μεντιεντες αυτεμ παριτερ ετ δε νοστρο τεμπλο βλασπηεμιας ξομπονεντες ινξονγρυας νον σε πυταντ ιμπιε αγερε, δυμ σιτ υαλδε τυρπισσιμυμ λιβερις θυαλιβετ ρατιονε μεντιρι μυλτο μαγις δε τεμπλο απυδ ξυνξτος ηομινες νομινατο ταντα σανξτιτατε πολλεντε. ^2.81 αδ ηαεξ ιγιτυρ πριυς εθυιδεμ διξο, θυονιαμ αεγψπτιυς, υελ σι αλιθυιδ ταλε απυδ νος φυισσετ, νεθυαθυαμ δεβυερατ ινξρεπαρε, ξυμ νον σιτ δετεριορ ασινυς φυρονιβυς ετ ηιρξις ετ αλιις, θυαε συντ απυδ εος διι. ^2.82 δεινδε θυομοδο νον ιντελλεχιτ οπεριβυς ινξρεπατυς δε ινξρεδιβιλι συο μενδαξιο? λεγιβυς ναμθυε σεμπερ υτιμυρ ηισδεμ, ιν θυιβυς σινε φινε ξονσιστιμυς, ετ ξυμ υαριι ξασυς νοστραμ ξιυιτατεμ σιξυτ ετιαμ αλιορυμ υεχαυεριντ ετ πιυς αξ πομπειυς μαγνυς ετ λιξινιυς ξρασσυς ετ αδ νουισσιμυμ τιτυς ξαεσαρ βελλο υινξεντες οπτινυεριντ τεμπλυμ, νιηιλ ηυιυσμοδι ιλλιξ ινυενερυντ, σεδ πυρισσιμαμ πιετατεμ, δε θυα νιηιλ νοβις εστ απυδ αλιος εφφαβιλε. ^2.83 θυια υερο αντιοξηυς νεθυε ιυσταμ φεξιτ τεμπλι δεπραεδατιονεμ, σεδ εγεστατε πεξυνιαρυμ αδ ηοξ αξξεσσιτ, ξυμ νον εσσετ ηοστις, ετ συπερ νος αυχιλιατορες συος ετ αμιξος αδγρεσσυς εστ νεξ αλιθυιδ διγνυμ δερισιονε ιλλιξ ινυενιτ, ^2.84 μυλτι ετ διγνι ξονσξριπτορες συπερ ηοξ θυοθυε τεσταντυρ, πολψβιυς μεγαλοπολιτα στραβον ξαππαδοχ νιξολαυς δαμασξενυς τιμαγενις ετ ξαστορ τεμπορυμ ξονσξριπτορ ετ απολλοδορυς; ομνες διξυντ πεξυνιις ινδιγεντεμ αντιοξηυμ τρανσγρεσσυμ φοεδερα ιυδαεορυμ ετ σπολιασσε τεμπλυμ αυρο αργεντοθυε πλενυμ. ^2.86 νος ιταθυε ασινις νεθυε ηονορεμ νεθυε ποτεστατεμ αλιθυαμ δαμυς, σιξυτ αεγψπτιι ξροξοδιλλις ετ ασπιδιβυς, θυανδο εος θυι αβ ιστις μορδεντυρ ετ α ξροξοδιλλις ραπιυντυρ φελιξες ετ δεο διγνι αρβιτραντυρ. ^2.89 αλτεραμ υερο φαβυλαμ δερογατιονε νοστρα πλεναμ δε γραεξις απποσυιτ, δε θυο ηοξ διξερε σατ εριτ, θυονιαμ θυι δε πιετατε λοθυι πραεσυμυντ οπορτετ εος νον ιγνοραρε μινυς εσσε ινμυνδυμ περ τεμπλα τρανσιρε θυαμ σαξερδοτιβυς σξελεστα υερβα ξομπονερε. ^2.91 προπηετα υερο αλιορυμ φαξτυς εστ απιον ετ διχιτ αντιοξηυμ ιν τεμπλο ινυενισσε λεξτυμ ετ ηομινεμ ιν εο ιαξεντεμ ετ προποσιταμ ει μενσαμ μαριτιμις τερρενισθυε ετ υολατιλιυμ δαπιβυς πλεναμ, ετ οβστιπυισσετ ηις ηομο. ^2.92 ιλλυμ υερο μοχ αδορασσε ρεγις ινγρεσσυμ ταμθυαμ μαχιμυμ ει σολαξιυμ πραεβιτυρυμ αξ προξιδεντεμ αδ ειυς γενυα εχτενσα δεχτρα ποποσξισσε λιβερτατεμ; ετ ιυβεντε ρεγε, υτ ξονφιδερετ ετ διξερετ, θυις εσσετ υελ ξυρ ιβιδεμ ηαβιταρετ υελ θυαε εσσετ ξαυσα ξιβορυμ ειυς, τυνξ ηομινεμ ξυμ γεμιτυ ετ λαξριμις λαμενταβιλιτερ συαμ ναρρασσε νεξεσσιτατεμ αιτ. ^2.93 ινθυιτ εσσε θυιδεμ σε γραεξυμ, ετ δυμ περαγραρετ προυινξιαμ προπτερ υιταε ξαυσαμ διρεπτυμ σε συβιτο αβ αλιενιγενις ηομινιβυς ατθυε δεδυξτυμ αδ τεμπλυμ ετ ινξλυσυμ ιλλιξ, ετ α νυλλο ξονσπιξι σεδ ξυνξτα δαπιυμ πραεπαρατιονε σαγιναρι. ^2.94 ετ πριμυμ θυιδεμ ηαεξ σιβι ινοπιναβιλια βενεφιξια προδιδισσε ετ δετυλισσε λαετιτιαμ δεινδε συσπιξιονεμ ποστεα στυπορεμ, αξ ποστρεμυμ ξονσυλεντεμ α μινιστρις αδ σε αξξεδεντιβυς αυδισσε λεγεμ ινεφφαβιλεμ ιυδαεορυμ, προ θυα νυτριεβατυρ, ετ ηοξ ιλλος φαξερε σινγυλις αννις θυοδαμ τεμπορε ξονστιτυτο. ^2.95 ετ ξομπραεηενδερε θυιδεμ γραεξυμ περεγρινυμ ευμθυε ανναλι τεμπορε σαγιναρε ετ δεδυξτυμ αδ θυανδαμ σιλυαμ οξξιδερε θυιδεμ ευμ ηομινεμ ειυσθυε ξορπυς σαξριφιξαρε σεξυνδυμ συας σολλεμνιτατες ετ γυσταρε εχ ειυς υισξεριβυς ετ ιυσιυρανδυμ φαξερε ιν ιμμολατιονε γραεξι, υτ ινιμιξιτιας ξοντρα γραεξος ηαβερεντ, ετ τυνξ ιν θυανδαμ φουεαμ ρελιθυα ηομινις περευντις αβιξερε. ^2.96 δεινδε ρεφερτ ευμ διχισσε παυξος ιαμ διες δεβιτα σιβιμετ συπερεσσε ατθυε ρογασσε, υτ ερυβεσξενς γραεξορυμ δεος ετ συπεραντες ιν συο σανγυινε ινσιδιας ιυδαεορυμ δε μαλις ευμ ξιρξυμασταντιβυς λιβεραρετ. ^2.97 ηυιυσμοδι εργο φαβυλα νον ταντυμ ομνι τραγοεδια πλενισσιμα εστ, σεδ ετιαμ ιμπυδεντια ξρυδελι ρεδυνδατ, νον ταμεν α σαξριλεγιο πριυατ αντιοξηυμ, σιξυτ αρβιτρατι συντ θυι ηαεξ αδ ιλλιυς γρατιαμ ξονσξριπσερυντ; ^2.102 σεδ ηαεξ ρελινθυο; ινσενσατος ενιμ νον υερβις σεδ οπεριβυς δεξετ αργυερε. σξιυντ ιγιτυρ ομνες θυι υιδερυντ ξονστρυξτιονεμ τεμπλι νοστρι, θυαλις φυεριτ, ετ ιντρανσγρεσσιβιλεμ ειυς πυριφιξατιονις ιντεγριτατεμ. ^2.103 θυαττυορ ετενιμ ηαβυιτ ιν ξιρξυιτυ πορτιξυς, ετ ηαρυμ σινγυλαε προπριαμ σεξυνδυμ λεγεμ ηαβυερε ξυστοδιαμ; ιν εχτεριορεμ ιταθυε ινγρεδι λιξεβατ ομνιβυς ετιαμ αλιενιγενις; μυλιερες ταντυμμοδο μενστρυαταε τρανσιρε προηιβεβαντυρ. ^2.104 ιν σεξυνδα υερο πορτιξυ ξυνξτι ιυδαει ινγρεδιεβαντυρ εορυμθυε ξονιυγες, ξυμ εσσεντ αβ ομνι πολλυτιονε μυνδαε, ιν τερτια μασξυλι ιυδαεορυμ μυνδι εχιστεντες ατθυε πυριφιξατι, ιν θυαρταμ αυτεμ σαξερδοτες στολις ινδυτι σαξερδοταλιβυς, ιν αδψτυμ υερο σολι πρινξιπες σαξερδοτυμ προπρια στολα ξιρξυμαμιξτι. ^2.105 ταντα υερο εστ ξιρξα ομνια προυιδεντια πιετατις, υτ σεξυνδυμ θυασδαμ ηορας σαξερδοτες ινγρεδι ξονστιτυτυμ σιτ; μανε ετενιμ απερτο τεμπλο οπορτεβατ φαξιεντες τραδιτας ηοστιας ιντροιρε ετ μεριδιε ρυρσυς, δυμ ξλαυδερετυρ τεμπλυμ. ^2.106 δενιθυε νεξ υας αλιθυοδ πορταρι λιξετ ιν τεμπλυμ, σεδ εραντ ιν εο σολυμμοδο ποσιτα αλταρε μενσα τυριβυλυμ ξανδελαβρυμ, θυαε ομνια ετ ιν λεγε ξονσξριπτα συντ. ^2.107 ετενιμ νιηιλ αμπλιυς νεθυε μψστεριορυμ αλιθυορυμ ινεφφαβιλιυμ αγιτυρ νεθυε ιντυς υλλα επυλατιο μινιστρατυρ; ηαεξ ενιμ θυαε πραεδιξτα συντ ηαβεντ τοτιυς ποπυλι τεστιμονιυμ μανιφεστατιονεμθυε γεστορυμ. ^2.108 λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα. ^2.109 ταλια ναμθυε ετιαμ αδ αλταρε οφφερρε προηιβιτυμ εστ πραετερ ιλλα, θυαε αδ σαξριφιξια πραεπαραντυρ. θυιδ εργο απιονεμ εσσε διξιμυς νισι νιηιλ ηορυμ εχαμιναντεμ υερβα ινξρεδυλα προτυλισσε? σεδ τυρπε εστ; ηιστοριαε ενιμ υεραμ νοτιτιαμ σε προφερρε γραμματιξυς νον προμισιτ. ^2.112 ρυρσυμθυε ταμθυαμ πιισσιμυς δεριδετ αδιξιενς φαβυλαε συαε μνασεαμ. αιτ ενιμ ιλλυμ ρετυλισσε, δυμ βελλυμ ιυδαει ξοντρα ιυδαεος ηαβερεντ λονγο θυοδαμ τεμπορε ιν αλιθυα ξιυιτατε ιυδαεορυμ, θυι δοριι νομιναντυρ, θυενδαμ εορυμ θυι ιν εα απολλινεμ ξολεβατ υενισσε αδ ιυδαεος, ξυιυς ηομινις νομεν διξιτ ζαβιδον δεινδε θυι εις προμισισσετ τραδιτυρυμ σε εις απολλινεμ δευμ δοριενσιυμ υεντυρυμθυε ιλλυμ αδ νοστρυμ τεμπλυμ, σι ομνες αβσξεδερεντ. ^2.113 ετ ξρεδιδισσε ομνεμ μυλτιτυδινεμ ιυδαεορυμ; ζαβιδον υερο φεξισσε θυοδδαμ μαξηιναμεντυμ λιγνευμ ετ ξιρξυμποσυισσε σιβι ετ ιν εο τρες ορδινες ινφιχισσε λυξερναρυμ ετ ιτα αμβυλασσε, υτ προξυλ σταντιβυς αππαρερετ, θυασι στελλαε περ τερραμ ^2.114 τὴν πορείαν ποιουμένων, τοὺς μὲν ̓Ιουδαίους ὑπὸ τοῦ παραδόξου τῆς θέας καταπεπληγμένους πόρρω μένοντας ἡσυχίαν ἄγειν, τὸν δὲ Ζάβιδον ἐπὶ πολλῆς ἡσυχίας εἰς τὸν ναὸν παρελθεῖν καὶ τὴν χρυσῆν ἀποσῦραι τοῦ κάνθωνος κεφαλήν, οὕτω γὰρ ἀστεϊζόμενος ^2.121 πρὸς δευτέραν ̓Απίωνι μυθολογίαν καταψεύσασθαί τινα καὶ ὅρκον ἡμῶν ὡς ὀμνυόντων τὸν θεὸν τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα' "^2.123 ἀλλ' ἐπὶ συμφοραῖς ἐξεληλαμένοι. τῶν ̔Ελλήνων δὲ πλέον τοῖς τόποις ἢ τοῖς ἐπιτηδεύμασιν ἀφεστήκαμεν, ὥστε μηδεμίαν ἡμῖν εἶναι πρὸς αὐτοὺς ἔχθραν μηδὲ ζηλοτυπίαν. τοὐναντίον μέντοι πολλοὶ παρ' αὐτῶν εἰς τοὺς ἡμετέρους νόμους συνέβησαν εἰσελθεῖν, καί τινες μὲν ἐνέμειναν, εἰσὶ δ' οἳ τὴν καρτερίαν οὐχ ὑπομείναντες πάλιν ἀπέστησαν." ^2.125 Σφόδρα τοίνυν τῆς πολλῆς συνέσεως καὶ ἐπὶ τῷ μέλλοντι ῥηθήσεσθαι θαυμάζειν ἄξιόν ἐστιν ̓Απίωνα: τεκμήριον γὰρ εἶναί φησιν τοῦ μήτε νόμοις ἡμᾶς χρῆσθαι δικαίοις μήτε τὸν θεὸν εὐσεβεῖν ὡς προσῆκεν, δουλεύειν δὲ μᾶλλον ἔθνεσιν καὶ ἄλλοτε ἄλλοις καὶ τὸ κεχρῆσθαι συμφοραῖς τισι περὶ τὴν πόλιν, αὐτοὶ δῆλον ὅτι πόλεως ἡγεμονικωτάτης ̔Ρωμαίοις ἐκ τῶν ἄνωθεν ἄρχειν, ἀλλὰ μὴ' "^2.137 Τὰ λοιπὰ τῶν ἐν τῇ κατηγορίᾳ γεγραμμένων ἄξιον ἦν ἴσως ἀναπολόγητα παραλιπεῖν, ἵν' αὐτὸς αὐτοῦ καὶ τῶν ἄλλων Αἰγυπτίων ᾖ ὁ κατηγορῶν: ἐγκαλεῖ γὰρ, ὅτι ζῷα θύομεν καὶ χοῖρον" ^2.138 οὐκ ἐσθίομεν καὶ τὴν τῶν αἰδοίων χλευάζει περιτομήν. τὸ μὲν οὖν περὶ τῆς τῶν ἡμέρων ζῴων ἀναιρέσεως κοινόν ἐστι καὶ πρὸς τοὺς ἄλλους ἀνθρώπους ἅπαντας, ̓Απίων δὲ τοῖς θύουσιν ἐγκαλῶν αὑτὸν ἐξήλεγξεν ὄντα τὸ γένος Αἰγύπτιον: οὐ γὰρ ἂν ̔́Ελλην ὢν ἢ Μακεδὼν ἐχαλέπαινεν: οὗτοι γὰρ εὔχονται θύειν ἑκατόμβας τοῖς θεοῖς καὶ χρῶνται τοῖς ἱερείοις πρὸς εὐωχίαν, καὶ οὐ διὰ τοῦτο συμβέβηκεν ἐρημοῦσθαι τὸν κόσμον τῶν βοσκημάτων, ὅπερ ̓Απίων ἔδεισεν. ^2.139 εἰ μέντοι τοῖς Αἰγυπτίων ἔθεσιν ἠκολούθουν ἅπαντες, ἠρήμωτο μὲν ἂν ὁ κόσμος τῶν ἀνθρώπων, τῶν ἀγριωτάτων δὲ θηρίων ἐπληθύνθη, ἃ θεοὺς οὗτοι νομίζοντες ἐπιμελῶς ἐκτρέφουσιν.' "^2.142 οὐδὲ εἷς ὗν θύει τοῖς θεοῖς. ἆρ' οὖν τυφλὸς ἦν τὸν νοῦν ̓Απίων ὑπὲρ Αἰγυπτίων ἡμῖν λοιδορεῖν συνθέμενος, ἐκείνων δὲ κατηγορῶν, οἵ γε μὴ μόνον χρῶνται τοῖς ὑπὸ τούτου λοιδορουμένοις ἔθεσιν, ἀλλὰ καὶ τοὺς ἄλλους ἐδίδαξαν περιτέμνεσθαι, καθάπερ εἴρηκεν ̔Ηρόδοτος;" ^2.143 ὅθεν εἰκότως μοι δοκεῖ τῆς εἰς τοὺς πατρίους αὐτοῦ νόμους βλασφημίας δοῦναι δίκην ̓Απίων τὴν πρέπουσαν: περιετμήθη γὰρ ἐξ ἀνάγκης ἑλκώσεως αὐτῷ περὶ τὸ αἰδοῖον γενομένης. καὶ μηδὲν ὠφεληθεὶς ὑπὸ τῆς περιτομῆς ἀλλὰ σηπόμενος ἐν δειναῖς ὀδύναις ἀπέθανεν.' "^2.148 ἀπὸ τῶν νόμων, καθ' οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ' αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους." "^2.167 πραττομένων οὐδὲν οὔθ' ὧν ἄν τις παρ' αὐτῷ διανοηθῇ, ἕνα αὐτὸν ἀπέφηνε καὶ ἀγένητον καὶ πρὸς τὸν ἀίδιον χρόνον ἀναλλοίωτον πάσης ἰδέας θνητῆς κάλλει διαφέροντα καὶ δυνάμει μὲν ἡμῖν γνώριμον," "^2.168 ὁποῖος δὲ κατ' οὐσίαν ἐστὶν ἄγνωστον. ταῦτα περὶ θεοῦ φρονεῖν οἱ σοφώτατοι παρ' ̔́Ελλησιν ὅτι μὲν ἐδιδάχθησαν ἐκείνου τὰς ἀρχὰς παρασχόντος, ἐῶ νῦν λέγειν, ὅτι δ' ἐστὶ καλὰ καὶ πρέποντα τῇ τοῦ θεοῦ φύσει καὶ μεγαλειότητι, σφόδρα μεμαρτυρήκασι: καὶ γὰρ Πυθαγόρας καὶ ̓Αναξαγόρας καὶ Πλάτων οἵ τε μετ' ἐκεῖνον ἀπὸ τῆς στοᾶς φιλόσοφοι καὶ μικροῦ δεῖν ἅπαντες οὕτως" ^2.185 καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "^2.186 τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν" ^2.193 Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. ^2.209 Πῶς δὲ καὶ τῆς πρὸς ἀλλοφύλους ἐπιεικείας ἐφρόντισεν ὁ νομοθέτης, ἄξιον ἰδεῖν, φανεῖται γὰρ ἄριστα πάντων προνοησάμενος ὅπως μήτε τὰ οἰκεῖα διαφθείρωμεν μήτε φθονήσωμεν τοῖς μετέχειν τῶν ἡμετέρων προαιρουμένοις. ^2.215 Ζημία γὰρ ἐπὶ τοῖς πλείστοις τῶν παραβαινόντων ὁ θάνατος, ἂν μοιχεύσῃ τις, ἂν βιάσηται κόρην, ἂν ἄρρενι τολμήσῃ πεῖραν προσφέρειν, ἂν ὑπομείνῃ παθεῖν ὁ πειρασθείς. ἔστι δὲ' "^2.216 καὶ ἐπὶ δούλοις ὁμοίως ὁ νόμος ἀπαραίτητος. ἀλλὰ καὶ περὶ μέτρων ἤν τις κακουργήσῃ ἢ σταθμῶν ἢ περὶ πράσεως ἀδίκου καὶ δόλῳ γενομένης, κἂν ὑφέληταί τις ἀλλότριον, κἂν ὃ μὴ κατέθηκεν ἀνέληται, πάντων εἰσὶ κολάσεις οὐχ οἷαι παρ' ἑτέροις, ἀλλ' ἐπὶ" ^2.225 ἀσφαλὲς ἐξενεγκεῖν. ἀλλὰ τὰ μὲν Πλάτωνος λόγους τινὲς εἶναι κενοὺς νομίζουσι κατὰ πολλὴν ἐξουσίαν κεκαλλιγραφημένους, μάλιστα δὲ τῶν νομοθετῶν Λυκοῦργον τεθαυμάκασι καὶ τὴν Σπάρτην ἅπαντες ὑμνοῦσιν, ὅτι τοῖς ἐκείνου νόμοις ἐπὶ πλεῖστον ἐνεκαρτέρησαν.' "^2.257 μάλιστα δὲ Πλάτων μεμίμηται τὸν ἡμέτερον νομοθέτην κἀν τῷ μηδὲν οὕτω παίδευμα προστάττειν τοῖς πολίταις ὡς τὸ πάντας ἀκριβῶς τοὺς νόμους ἐκμανθάνειν, καὶ μὴν καὶ περὶ τοῦ μὴ δεῖν ὡς ἔτυχεν ἐπιμίγνυσθαί τινας ἔξωθεν, ἀλλ' εἶναι καθαρὸν" "^2.258 τὸ πολίτευμα τῶν ἐμμενόντων τοῖς νόμοις προυνόησεν. ὧν οὐδὲν λογισάμενος ὁ Μόλων ̓Απολλώνιος ἡμῶν κατηγόρησεν, ὅτι μὴ παραδεχόμεθα τοὺς ἄλλαις προκατειλημμένους δόξαις περὶ θεοῦ μηδὲ κοινωνεῖν ἐθέλομεν τοῖς καθ' ἑτέραν συνήθειαν βίου ζῆν προαιρουμένοις." "^2.259 ἀλλ' οὐδὲ τοῦτ' ἔστιν ἴδιον ἡμῶν, κοινὸν δὲ πάντων, οὐχ ̔Ελλήνων δὲ μόνων, ἀλλὰ καὶ τῶν ἐν τοῖς ̔́Ελλησιν εὐδοκιμωτάτων: Λακεδαιμόνιοι δὲ καὶ ξενηλασίας ποιούμενοι διετέλουν καὶ τοῖς αὐτῶν ἀποδημεῖν πολίταις οὐκ ἐπέτρεπον διαφθορὰν ἐξ" "^2.261 τῆς πολιτείας οὔτε τῆς παρ' αὐτοῖς μετεδίδοσαν διατριβῆς: ἡμεῖς δὲ τὰ μὲν τῶν ἄλλων ζηλοῦν οὐκ ἀξιοῦμεν, τοὺς μέντοι μετέχειν τῶν ἡμετέρων βουλομένους ἡδέως δεχόμεθα. καὶ τοῦτο ἂν εἴη τεκμήριον, οἶμαι, φιλανθρωπίας ἅμα καὶ μεγαλοψυχίας." ^2.281 ἀνθρώποις ἀεὶ καὶ μᾶλλον αὑτῶν ζῆλον ἐμπεποιήκασι. πρῶτοι μὲν γὰρ οἱ παρὰ τοῖς ̔́Ελλησι φιλοσοφήσαντες τῷ μὲν δοκεῖν τὰ πάτρια διεφύλαττον, ἐν δὲ τοῖς πράγμασι καὶ τῷ φιλοσοφεῖν ἐκείνῳ κατηκολούθησαν, ὅμοια μὲν περὶ θεοῦ φρονοῦντες, εὐτέλειαν δὲ' "^2.282 βίου καὶ τὴν πρὸς ἀλλήλους κοινωνίαν διδάσκοντες. οὐ μὴν ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας εὐσεβείας, οὐδ' ἔστιν οὐ πόλις ̔Ελλήνων οὐδητισοῦν οὐδὲ βάρβαρον οὐδὲ ἓν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἣν ἀργοῦμεν ἡμεῖς, τὸ ἔθος δὲ διαπεφοίτηκεν καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται." '^2.283 μιμεῖσθαι δὲ πειρῶνται καὶ τὴν πρὸς ἀλλήλους ἡμῶν ὁμόνοιαν καὶ τὴν τῶν ὄντων ἀνάδοσιν καὶ τὸ φιλεργὸν ἐν ταῖς τέχναις καὶ' "^2.284 τὸ καρτερικὸν ἐν ταῖς ὑπὲρ τῶν νόμων ἀνάγκαις: τὸ γὰρ θαυμασιώτατον, ὅτι χωρὶς τοῦ τῆς ἡδονῆς ἐπαγωγοῦ δελέατος αὐτὸς καθ' ἑαυτὸν ἴσχυσεν ὁ νόμος, καὶ ὥσπερ ὁ θεὸς διὰ παντὸς τοῦ κόσμου πεφοίτηκεν, οὕτως ὁ νόμος διὰ πάντων ἀνθρώπων βεβάδικεν. αὐτὸς δέ τις ἕκαστος τὴν πατρίδα καὶ τὸν οἶκον ἐπισκοπῶν τὸν αὐτοῦ τοῖς ὑπ' ἐμοῦ λεγομένοις οὐκ ἀπιστήσει." " None

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1.1 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. ^1.1 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; ^1.1 but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; ^1.6 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; ^1.6 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. ^1.7 Now, the very same thing will I endeavor to do; for I will bring the Egyptians and the Phoenicians as my principal witnesses, because nobody can complain of their testimony as false on account that they are known to have borne the greatest ill will towards us,—I mean this as to the Egyptians, in general all of them, while of the Phoenicians it is known the Tyrians have been most of all in the same ill disposition towards us: ^1.7 for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. ^1.12 However, there is not any writing which the Greeks agree to be genuine among them ancienter than Homer’s Poems, who must plainly be confessed later than the siege of Troy; nay, the report goes, that even he did not leave his poems in writing, but that their memory was preserved in songs, and they were put together afterward; and this is the reason of such a number of variations as are found in them. ^1.12 Under this king there was a younger son of Abdemon, who mastered the problems which Solomon, king of Jerusalem, had recommended to be solved.” ^1.33 I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; ^1.34 but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, ^1.35 those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; ^1.54 Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; ^1.162 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. ^1.163 There is not, indeed, extant any writing that is owned for his; but many there are who have written his history, of whom Hermippus is the most celebrated, who was a person very inquisitive in all sorts of history. ^1.164 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 Crotoniate 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.” ^1.165 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. ^1.166 Nor was our nation unknown of old to several of the Grecian cities, and indeed was thought worthy of imitation by some of them. ^1.186 Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the 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; ^1.187 one of whom (Hecateus says) was Hezekiah, 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 skilful in the management of affairs, if any other man ever were so; ^1.188 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.” ^1.189 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.” ^2.8 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort, ^2.8 for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. ^2.12 This is that wonderful relation which we have given us by this great grammarian. But that it is a false one is so plain, that it stands in need of few words to prove it, but is manifest from the works of Moses; for when he erected the first tabernacle to God, he did himself neither give order for any such kind of representation to be made at it, nor ordain that those who came after him should make such a one. Moreover, when in a future age Solomon built his temple in Jerusalem, he avoided all such needless decorations as Apion hath here devised. ^2.12 though it seems this lamp-bearer of ours opened them easily, or thought he opened them, as he thought he had the ass’s head in his hand. Whether, therefore, he returned it to us again, or whether Apion took it and brought it into the temple again, that Antiochus might find it, and afford a handle for a second fable of Apion’s, is uncertain. ^2.14 However, if any one should ask Apion which of the Egyptians he thinks to be the most wise, and most pious of them all, he would certainly acknowledge the priests to be so; ^2.14 Now, this man, grammarian as he was, could not certainly tell which was the poet Homer’s country, no more than he could which was the country of Pythagoras, who lived comparatively but a little while ago; yet does he thus easily determine the age of Moses, who preceded them such a vast number of years, as depending on his ancient men’s relation, which shows how notorious a liar he was. ^2.15 But then as to this chronological determination of the time when he says he brought the leprous people, the blind, and the lame, out of Egypt, see how well this most accurate grammarian of ours agrees with those that have written before him. ^2.15 and if I be compelled to make mention of the laws of other nations, that are contrary to ours, those ought deservedly to thank themselves for it, who have pretended to depreciate our laws in comparison of their own; nor will there, I think, be any room after that for them to pretend, either that we have no such laws ourselves, an epitome of which I will present to the reader, or that we do not, above all men, continue in the observation of them.

2.16 Manetho says that the Jews departed out of Egypt, in the reign of Tethmosis, three hundred and ninety-three years before Danaus fled to Argos; Lysimachus says it was under king Bocchoris, that is, one thousand seven hundred years ago; ^2.16 When he had therefore come to such a good resolution, and had performed such wonderful exploits, we had just reason to look upon ourselves as having him for a divine governor and counsellor; and when he had first persuaded himself that his actions and designs were agreeable to God’s will, he thought it his duty to impress, above all things, that notion upon the multitude; for those who have once believed that God is the inspector of their lives, will not permit themselves in any sin; ^2.17 Molo and some others determined it as every one pleased; but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to strengthen his assertion by so evident a character of chronology. But he was not aware that this character confutes his assertion; ^2.17 The reason why the constitution of this legislation was ever better directed to the utility of all than other legislations were, is this, that Moses did not make religion a part of virtue, but he saw and he ordained other virtues to be parts of religion; I mean justice, and fortitude, and temperance, and a universal agreement of the members of the community with one another; ^2.18 for if we may give credit to the Phoenician records as to the time of the first coming of their colony to Carthage, they relate that Hirom their king was above one hundred and fifty years earlier than the building of Carthage; concerning whom I have formerly produced testimonials out of those Phoenician records, ^2.18 for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. ^2.19 What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. ^2.19 as also that this Hirom was a friend of Solomon when he was building the temple of Jerusalem, and gave him great assistance in his building that temple, while still Solomon himself built that temple, six hundred and twelve years after the Jews came out of Egypt. ^2.21 Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us.

2.21 for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.” ^2.22 32. Nay, indeed, in case it had so fallen out, that our nation had not been so thoroughly known among all men as they are, and our voluntary submission to our laws had not been so open and manifest as it is ^2.22 And would not a man now laugh at this fellow’s trifling, or rather hate his impudence in writing thus? We must, it seems, take it for granted, that all these hundred and ten thousand men must have these buboes! ^2.23 But, for certain, if those men had been blind and lame, and had all sorts of distempers upon them, as Apion says they had, they could not have gone one single day’s journey; but if they had been all able to travel over a large desert, and, besides that, to fight and conquer those that opposed them, they had not all of them had buboes in their groins after the sixth day was over; ^2.23 while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. ^2.24 for no such distemper comes naturally and of necessity upon those that travel; but still, when there are many ten thousands in a camp together, they constantly march a settled space in a day. Nor is it at all probable that such a thing should happen by chance: this would be prodigiously absurd to be supposed. ^2.24 uch as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living, as they would distinguish several sorts of animals: as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; ^2.25 36. Wherefore it deserves our inquiry what should be the occasion of this unjust management, and of these scandals about the Deity. And truly I suppose it to be derived from the imperfect knowledge the heathen legislators had at first of the true nature of God; nor did they explain to the people even so far as they did comprehend of it: nor did they compose the other parts of their political settlements according to it, ^2.25 However, our admirable author Apion hath before told us, that “they came to Judea in six days’ time;” and again, that “Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews.” But then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? ^2.26 And as for this grammatical translation of the word Sabbath, it either contains an instance of his great impudence or gross ignorance; ^2.26 and perhaps there may be some reason to blame the rigid severity of the Lacedemonians, for they bestowed the privilege of their city on no foreigners, nor indeed would give leave to them to stay among them; ^2.27 And to be sure Apollonius was greatly pleased with the laws of the Persians, and was an admirer of them, because the Greeks enjoyed the advantage of their courage, and had the very same opinion about the gods which they had. This last was exemplified in the temples which they burnt, and their courage in coming, and almost entirely enslaving the Grecians. However, Apollonius has imitated all the Persian institutions, and that by his offering violence to other men’s wives, and castrating his own sons. ^2.27 for the words 2.28 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? ^2.28 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; ^2.29 Those accusers reproached our legislator as a vile fellow; whereas God in old time bare witness to his virtuous conduct; and since that testimony of God, time itself hath been discovered to have borne witness to the same thing.

2.29 for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; ^2.31 As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. ^2.32 But this fine fellow Apion seems to broach this reproachful appellation against us that we were originally Egyptians in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar.

2.35 Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. ^2.37 Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great Julius Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; ^2.38 nay, when he appears to wonder how Jews could be called Alexandrians, this is another like instance of his ignorance; for all such as are called out to be colonies, although they be ever so far remote from one another in their original, receive their names from those that bring them to their new habitations. ^2.39 And what occasion is there to speak of others, when those of us Jews that dwell at Antioch are named Antiochians, because Seleucus the founder of that city gave them the privileges belonging thereto? After the like manner do those Jews that inhabit Ephesus and the other cities of Ionia enjoy the same name with those that were originally born there, by the grant of the succeeding princes; ^2.42 while this fine fellow, who is willing to partake of such a privilege himself as he is forbidden to make use of, endeavors by calumnies to deprive those of it that have justly received it; for Alexander did not therefore get some of our nation to Alexandria, because he wanted inhabitants for this his city, on whose building he had bestowed so much pains; but this was given to our people as a reward; because he had, upon a careful trial, found them all to have been men of virtue and fidelity to him; ^2.43 for, as Hecateus says concerning us, “Alexander honored our nation to such a degree that, for the equity and the fidelity which the Jews exhibited to him, he permitted them to hold the country of Samaria free from tribute. ^2.44 of the same mind also was Ptolemy the son of Lagus, as to those Jews who dwelt at Alexandria.” For he intrusted the fortresses of Egypt into their hands, as believing they would keep them faithfully and valiantly for him; and when he was desirous to secure the government of Cyrene, and the other cities of Libya to himself, he sent a party of Jews to inhabit them. ^2.45 And for his successor Ptolemy, who was called Philadelphus, he did not only set all those of our nation free, who were captives under him, but did frequently give money for their ransom; and, what was his greatest work of all, he had a great desire of knowing our laws, and of obtaining the books of our sacred scriptures: ^2.46 accordingly he desired that such men might be sent him as might interpret our law to him; and in order to have them well compiled, he committed that care to no ordinary persons, but ordained that Demetrius Phalereus, and Andreas, and Aristeas; the first, Demetrius, the most learned person of his age, ^2.47 and the others, such as were intrusted with the guard of his body, should take the care of this matter: nor would he certainly have been so desirous of learning our law and the philosophy of our nation had he despised the men that made use of it, or had he not indeed had them in great admiration.

2.48 5. Now this Apion was unacquainted with almost all the kings of those Macedonians whom he pretends to have been his progenitors,—who were yet very well affected towards us; for the third of those Ptolemies, who was called Euergetes, when he had gotten possession of all Syria by force, did not offer his thank-offerings to the Egyptian gods for his victory, but came to Jerusalem, and, according to our own laws, offered many sacrifices to God, and dedicated to him such gifts as were suitable to such a victory: ^2.49 and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; ^2.51 Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, ^2.52 that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. ^2.53 Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city Alexandria, with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; ^2.54 for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; ^2.55 his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. ^2.56 However, Apion, the common calumniator of men, hath the presumption to accuse the Jews for making this war against Physco, when he ought to have commended them for the same. This man also makes mention of Cleopatra, the last queen of Alexandria, and abuses us, because she was ungrateful to us; whereas he ought to have reproved her, ^2.64 for this distribution of wheat was no otherwise omitted with regard to the Jews, than it was with regard to the other inhabitants of Alexandria: but they still were desirous to preserve what the kings had formerly intrusted to their care, I mean the custody of the river: nor did those kings think them unworthy of having the entire custody thereof upon all occasions.

2.65 6. But besides this, Apion objects to us thus:—“If the Jews (says he) be citizens of Alexandria, why do they not worship the same gods with the Alexandrians?” To which I give this answer: Since you are yourselves Egyptians, why do you fight out one against another, and have implacable wars about your religion? ^2.66 At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same. ^2.67 Now if there be such differences in opinion among you Egyptians, why are you surprised that those who came to Alexandria from another country, and had original laws of their own before, should persevere in the observance of those laws? ^2.68 But still he charges us with being the authors of sedition: which accusation, if it be a just one, why is it not laid against us all, since we are known to be all of one mind? ^2.69 Moreover, those that search into such matters will soon discover that the authors of sedition have been such citizens of Alexandria as Apion is; for while they were the Grecians and Macedonians who were in possession of this city, there was no sedition raised against us, and we were permitted to observe our ancient solemnities; but when the number of the Egyptians therein came to be considerable, the times grew confused, and then these seditions brake out still more and more, while our people continued uncorrupted. ^2.75 But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation, ^2.76 and much less for God himself, who is no part of such animal creation. Yet hath our legislator no where forbidden us to pay honors to worthy men, provided they be of another kind, and inferior to those we pay to God; with which honors we willingly testify our respect to our emperors, and to the people of Rome; ^2.77 we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever. ^2.79 7. However, I cannot but admire those other authors who furnished this man with such his materials; I mean Posidonius and Apollonius the son of Molo, who while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; ^2.81 To this my first answer shall be this, that had there been any such thing among us, an Egyptian ought by no means to have thrown it in our teeth, since an ass is not a more contemptible animal than ... and goats, and other such creatures, which among them are gods. ^2.82 But besides this answer, I say farther, how comes it about that Apion does not understand this to be no other than a palpable lie, and to be confuted by the thing itself as utterly incredible? For we Jews are always governed by the same laws, in which we constantly persevere; and although many misfortunes have befallen our city, as the like have befallen others, and although Theos Epiphanes, and Pompey the Great, and Licinius Crassus, and last of all Titus Caesar, have conquered us in war, and gotten possession of our temple, yet have they none of them found any such thing there, nor indeed any thing but what was agreeable to the strictest piety; although what they found we are not at liberty to reveal to other nations. ^2.83 But for Antiochus Epiphanes, he had no just cause for that ravage in our temple that he made; he only came to it when he wanted money, without declaring himself our enemy, and attacked us while we were his associates and his friends: nor did he find any thing there that was ridiculous. ^2.84 This is attested by many worthy writers; Polybius of Megalopolis, Strabo of Cappadocia, Nicolaus of Damascus, Timagenes, Castor the chronologer, and Apollodorus, who all say that it was out of Antiochus’s want of money that he broke his league with the Jews, and despoiled their temple when it was full of gold and silver. ^2.86 Asses are the same with us which they are with other wise men, viz., creatures that bear the burdens that we lay upon them; ^2.89 8. He adds another Grecian fable, in order to reproach us. In reply to which, it would be enough to say that they who presume to speak about divine worship, ought not to be ignorant of this plain truth, that it is a degree of less impurity to pass through temples than to forge wicked calumnies of its priests. ^2.91 Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the fishes of the sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; ^2.92 that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: ^2.93 and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: ^2.94 and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: ^2.95 that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” ^2.96 Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” ^2.97 Now this is such a most tragical fable, as is full of nothing but cruelty and impudence; yet does it not excuse Antiochus of his sacrilegious attempts, as those who wrote it in his vindication are willing to suppose; ^2.102 But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned; ^2.103 for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it; ^2.104 all the Jews went into the second court, as well as their wives, when they were free from all uncleanness; into the third went the Jewish men when they were clean and purified; into the fourth went the priests, having on their sacerdotal garments; ^2.105 but for the most sacred place, none went in but the high priests, clothed in their peculiar garments. Now there is so great caution used about these offices of religion, that the priests are appointed to go into the temple but at certain hours: for, in the morning, at the opening of the inner temple, those that are to officiate receive the sacrifices, as they do again at noon, till the doors are shut. ^2.106 Lastly, it is not so much as lawful to carry any vessel into the holy house; nor is there any thing therein, but the altar of incense, the table of show-bread, the censer, and the candlestick, which are all written in the law: ^2.107 for there is nothing farther there, nor are there any mysteries performed that may not be spoken of; nor is there any feasting within the place. For what I have now said is publicly known, and supported by the testimony of the whole people, and their operations are very manifest; ^2.108 for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple; ^2.109 nay, we are not allowed to offer such things at the altar, excepting what is prepared for the sacrifices.

2.112 10. Nay, this miracle of piety derides us farther, and adds the following pretended facts to his former fable; for he says that this man related how, “while the Jews were once in a long war with the Idumeans, there came a man out of one of the cities of the Idumeans, who there had worshipped Apollo. This man, whose name is said to have been Zabidus, came to the Jews, and promised that he would deliver Apollo, the god of Dora into their hands, and that he would come to our temple, if they would all come up with him, ^2.113 and bring the whole multitude of the Jews with them; that Zabidus made him a certain wooden instrument, and put it round about him, and set three rows of lamps therein, and walked after such a manner, that he appeared to those that stood a great way off him, to be a kind of star walking upon the earth: ^2.114 that the Jews were terribly frightened at so surprising an appearance, and stood very quiet at a distance; and that Zabidus, while they continued so very quiet, went into the holy house, and carried off that golden head of an ass (for so facetiously does he write), and then went his way back again to Dora in great haste.” ^2.121 11. Apion also tells a false story, when he mentions an oath of ours, as if we “swore by God, the maker of the heaven, and earth, and sea, to bear no good will to any foreigner, and particularly to none of the Greeks.” ^2.123 for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again; ^2.125 12. However, Apion deserves to be admired for his great prudence, as to what I am going to say, which is this, “That there is a plain mark among us, that we neither have just laws, nor worship God as we ought to do, because we are not governors, but are rather in subjection to Gentiles, sometimes to one nation, and sometimes to another, and that our city hath been liable to several calamities, while their city Alexandria hath been of old time an imperial city, and not used to be in subjection to the Romans.” ^2.137 14. As to the other things which he sets down as blameworthy, it may perhaps be the best way to let them pass without apology, that he may be allowed to be his own accuser, and the accuser of the rest of the Egyptians. However, he accuses us for sacrificing animals, and for abstaining from swine’s flesh, and laughs at us for the circumcision of our privy members. ^2.138 Now, as for our slaughter of tame animals for sacrifices, it is common to us and to all other men; but this Apion, by making it a crime to sacrifice them, demonstrates himself to be an Egyptian; for had he been either a Grecian or a Macedonian as he pretends to be, he had not shown any uneasiness at it; for those people glory in sacrificing whole hecatombs to the gods, and make use of those sacrifices for feasting; and yet is not the world thereby rendered destitute of cattle, as Apion was afraid would come to pass. ^2.139 Yet, if all men had followed the manners of the Egyptians, the world had certainly been made desolate as to mankind, but had been filled full of the wildest sort of brute beasts, which, because they suppose them to be gods, they carefully nourish. ^2.142 Apion was therefore quite blinded in his mind when, for the sake of the Egyptians, he contrived to reproach us, and to accuse such others as not only make use of that conduct of life which he so much abuses, but have also taught other men to be circumcised, as says Herodotus; ^2.143 which makes me think that Apion is hereby justly punished for his casting such reproaches on the laws of his own country; for he was circumcised himself of necessity, on account of an ulcer in his privy member; and when he received no benefit by such circumcision, but his member became putrid, he died in great torment. ^2.148 Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; ^2.167 Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence. ^2.168 I do not now explain how these notions of God are the sentiments of the wisest among the Grecians, and how they were taught them upon the principles that he afforded them. However, they testify, with great assurance, that these notions are just, and agreeable to the nature of God, and to his majesty; for Pythagoras, and Anaxagoras, and Plato, and the Stoic philosophers that succeeded them, and almost all the rest, are of the same sentiments, and had the same notions of the nature of God; ^2.185 And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! ^2.186 which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. ^2.193 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. ^2.209 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us. ^2.215 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. ^2.216 Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. ^2.225 Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. ^2.257 Nay, Plato principally imitated our legislator in this point, that he enjoined his citizens to have the main regard to this precept, “That every one of them should learn their laws accurately.” He also ordained, that they should not admit of foreigners intermixing with their own people at random; and provided that the commonwealth should keep itself pure, and consist of such only as persevered in their own laws. ^2.258 Apollonius Molo did no way consider this, when he made it one branch of his accusation against us, that we do not admit of such as have different notions about God, nor will we have fellowship with those that choose to observe a way of living different from ourselves; ^2.259 yet is not this method peculiar to us, but common to all other men; not among the ordinary Grecians only, but among such of those Grecians as are of the greatest reputation among them. Moreover, the Lacedemonians continued in their way of expelling foreigners, and would not, indeed, give leave to their own people to travel abroad, as suspecting that those two things would introduce a dissolution of their own laws: ^2.261 whereas we, though we do not think fit to imitate other institutions, yet do we willingly admit of those that desire to partake of ours, which I think I may reckon to be a plain indication of our humanity, and at the same time of our magimity also.

2.281 nay, the earliest Grecian philosophers, though in appearance they observed the laws of their own countries, yet did they, in their actions and their philosophic doctrines, follow our legislator, and instructed men to live sparingly, and to have friendly communication one with another. ^2.282 Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed; ^2.283 they also endeavor to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing the distresses we are in, on account of our laws; ^2.284 and, what is here matter of the greatest admiration, our law hath no bait of pleasure to allure men to it, but it prevails by its own force; and as God himself pervades all the world, so hath our law passed through all the world also. So that if any one will but reflect on his own country, and his own family, he will have reason to give credit to what I say. ' ' None

8. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apion

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 498, 499; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 21

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5.5 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."" None

9. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apion • Apion (grammarian) • Apion the Grammarian • Apion, Aigyptiaka • Apion, his image of Egpyt • Aulus Gellius, on Apion • Jerusalem, according to Apion • Josephus, on Apion • Pliny the Elder, on Apion

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 619; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 377; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 290, 291, 292, 293; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 151, 154; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3

10. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelian, on Apion • Apion • Apion the Grammarian • Apion, Aigyptiaka • Apion, his image of Egpyt • Aulus Gellius, on Apion • Pliny the Elder, on Apion

Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 377; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 152, 154

11. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apion (grammarian) • Apion the Grammarian • Josephus, on Apion

Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 386; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 292

12. None, None, nan
Tagged with subjects: • Apion • Josephus, on Apion • Philo, as contemporary of Apion

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 141, 148, 149; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 8

13. None, None, nan
Tagged with subjects: • Apion (grammarian) • Josephus, on Apion

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 286; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 257

14. None, None, nan
Tagged with subjects: • Apion • Apion (grammarian) • Josephus, on Apion

Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 139; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 289

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Tiresias: The Ancient Mediterranean Religions Source Database