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