against apion-第12章
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vast number of years； as depending on his ancient men's relation； which shows how notorious a liar he was。 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！ Manetho says that the Jews departed out of Egypt； in the reign of Tethmosis； three hundred ninety…three years before Danaus fled to Argos； Lysimaehus says it was under king Bocchoris； that is； one thousand seven hundred years ago； 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； 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 a hundred and fifty years earlier than the building of Carthage； concerning whom I have formerly produced testimonials out of those Phoenician records； 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。 As for the number of those that were expelled out of Egypt； he hath contrived to have the very same number with Lysimaehus； and says they were a hundred and ten thousand。 He then assigns a certain wonderful and plausible occasion for the name of Sabbath； for he says that 〃when the Jews had traveled 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 on their groin was named Sabbatosis by the Egyptians。〃 And would not a man now laugh at this fellow's trifling； or rather hate his impudence in writing thus？ We must； it seems； fake it for granted that all these hundred and ten thousand men must have these buboes。 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 on their groins after the sixth day was over； 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。 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？ And as for this grammatical translation of the word Sabbath； it either contains an instance of his great impudence or gross ignorance； for the words Sabbo and Sabbath are widely different from one another； for the word Sabbath in the Jewish language denotes rest from all sorts of work； but the word Sabbo； as he affirms； denotes among the Egyptians the malady of a bubo in the groin。 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 about our forefathers； when he affirms them to be of Egyptian original； when he lies also about himself？ 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 （4） pravity of his family； for you see how justly he calls those Egyptians whom he hates； and endeavors to reproach； for had he not deemed Egyptians to be a name of great reproach； he would not have avoided the name of an Egyptian himself； as we know that those who brag of their own countries value themselves upon the denomination they acquire thereby； and reprove such as unjustly lay claim thereto。 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。 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 apprized 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。 4。 But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews。 〃They came （says he） out of Syria； and inhabited near the tempestuous sea； and were in the neighborhood of the dashing of the waves。〃 Now if the place of habitation includes any thing that is reproached； this man reproaches not his own real country； ＇Egypt；＇ but what he pretends to be his own country； Alexandria； for all are agreed in this； that the part of that city which is near the sea is the best part of all for habitation。 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。 Nor call I devise what Apion would have said； had their habitation been at Necropolis？ and not been fixed hard by the royal palace ＇as it is＇； nor had their nation had the denomination of Macedonians given them till this very day ＇as they have＇。 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： nay； when lie 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。 And what occasion is there to speak of others； when those of us Jews that dwell at Antioch are named Antiochians； because Seleucns 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； nay； the kindness and humanity of the Romans hath been so great； that it hath granted leave to almost all others to take the same name of Romans upon them； I mean not particular men only； but entire and large nations themselves also； for those anciently named Iberi； and Tyrrheni； and Sabini； are now called Romani。 And if Apion reject this way of obtaining the privilege of a citizen of Alexandria； let him abstain from calling himself an Alexandrian hereafter； for otherwise； how can he who was born in the very heart of Egypt be an Alexandrian； if this way of accepting such a privilege； of which he would have us deprived； be once abrogated？ although indeed these Romans； who are now the lords of the habitable earth； have forbidden the Egyptians to have the privileges of any city whatsoever； 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； 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。 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 in them。 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； 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； and the others； such as were intrusted with the guard of his body； should take 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。 5。 Now this Ap
