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king bid 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; 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; and that truly at the first such unexpected advantages seemed to him matter of great joy; that after a while, 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: 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." Now this is such a most tragical fable as is full of nothing but cruelty and impudence; how comes it about that we take an oath, and conspire only against the
Grecians, and that by the effusion of their blood also? Or how is it possible that all the Jews should get together to these sacrifices, and the entrails of one man should be sufficient for so many thousands to taste of them, as Apion pretends? Or why did not the king carry this man, whosoever he was, and whatsoever was his name, with great pomp back into his own country? when he might thereby have been esteemed a religious person himself, and a mighty lover of the Greeks, and might thereby have procured himself great assistance from all men against that hatred the Jews bore to him. 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...
202:, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them.
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255:'s Aegyptiaca. Written as a narrative, it covers only a portion of Manetho's history, roughly from the Fifteenth through the Nineteenth dynasties, but it does describe shifts in control from one faction to another, consistent with dynastic divisions. There is no mention of numbered dynasties, and only 24 rulers are named."
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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 sea, and the fowls of the dry land... he fell down upon his knees, and begged to be released; and that when the
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For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, but only twenty-two books, (8) which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the
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traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of
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The
Origins of the Canon of the Hebrew Bible: An Analysis of Josephus and Fourth Ezra
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The Jewish
Dialogue With Greece and Rome: Studies in Cultural and Social Interaction
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