These districts (of Jerusalem and Joppa) lie towards the north; they are inhabited
generally, and each place in particular, by mixed tribes of Egyptians, Arabians, and
Phoenicians. Of this description are the inhabitants of Galilee, of the plain of Jericho,
and of the territories of Philadelphia and Samaria, surnamed Sebaste by Herod; but though
there is such a mixture of inhabitants, the report most credited, among many things
believed respecting the temple and the inhabitants of Jerusalem, is that the Egyptians
were the ancestors of the present Jews. An Egyptian priest named Moses, who possessed a
portion of the country called Lower Egypt, being dissatisfied with the established
institutions there, left it and came to Judea with a large body of people who worshiped
the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous
sentiments, in representing, the Divinity under the likeness of wild beasts and cattle of
the field; that the Greeks also were error in making images of their gods after the human
form. For God, said he, may be this one thing which encompasses us all, land and sea,
which we call heaven, or the universe, or the nature of things. Who, then, of any
understanding would venture to form an image of this Deity, resembling anything with which
we are conversant? On the contrary, we ought not to carve any images, but to set apart
some sacred ground as a shrine worthy of the Deity, and to worship Him without any
similitude. He taught that those who made fortunate dreams were to be permitted to sleep
in the temple, where they might dream both for themselves and others; that those who
practiced temperance and justice, and none else, might expect good, or some gift or sign
from the God, from time to time.
By such doctrine Moses persuaded a large body of right-minded persons to accompany him
to the place where Jerusalem now stands. He easily obtained possession of it as the spot
was not such as to excite jealousy, nor for which there could be any fierce contention;
for it is rocky, and, although well supplied with water, it is surrounded by a barren and
waterless territory. The space within the city is 60 stadia in circumference, with rock
underneath the surface. Instead of arms, he taught that their defense was in their sacred
things and the Divinity, for whom he was desirous of finding a settled place, promising to
the people to deliver such a kind of worship and religion as should not burden those who
adopted it with great expense, nor molest them with so-called divine possessions, nor
other absurd practices. Moses thus obtained their good opinion, and established no
ordinary kind of government. All the nations around willingly united themselves to him,
allured by his discourses and promises.
His successors continued for some time to observe the same conduct, doing justly, and
worshipping God with sincerity. Afterwards superstitious persons were appointed to the
priesthood, and then tyrants. From superstition arose abstinence from flesh, from the
eating of which it is now the custom to refrain, circumcision, cliterodectomy, and other
practices which the people observe. The tyrannical government produced robbery; for the
rebels plundered both their own and the neighboring countries. Those also who shared in
the government seized upon the property of others, and ravaged a large part of Syria and
of Phoenicia. Respect, however, was paid to the Acropolis [Zion, or the Temple Mount in
Jerusalem]; it was not abhorred as the seat of tyranny, but honoured and venerated as a
temple. . . .Such was Moses and his successors; their beginning was good, but they
degenerated.
When Judaea openly became subject to a tyrannic government, the first person who
exchanged the title of priest for that of king was Alexander [Alexander Jannaeus]. His
sons were Hyrcanus and Aristobulus. While they were disputing the succesion to the
kingdom, Pompey came upon them by surprise, deprived them of their power, and destroyed
their fortress first taking Jerusalem itself by storm [63 B.C.]. It was a stronghold
situated on a rock, well-fortified and well-supplied with water within, but externally
entirely parched with drought. A ditch was cut in the rock, 60 feet in depth, and in width
250 feet. On the wall of the temple were built towers, constructed of the materials
procured when the ditch was excavated. The city was taken, it is said, by waiting for the
day of fast, on which the Jews were in the habit of abstaining from all work. Pompey,
availing himself of this, filled up the ditch, and threw bridges over it. He gave orders
to raze all the walls, and he destroyed, as far as was in his power, the haunts of the
robbers and the treasure-holds of the tyrants. Two of these forts, Thrax and Taurus, were
situated in the passes leading to Jericho. Others were Alexandrium, Hyrcanium, Machaerus,
Lysias, and those about Philadelphia, and Scythopolis near Galilee.
Pompey curtailed the territory which had been forcibly appropriated by the Jews, and
assigned to Hyrcanus the priesthood. Some time afterwards, Herod, of the same family, and
a native of the country, having surreptitiously obtained the priesthood, distinguished
himself so much above his predecessors, particularly in his intercourse, both civil and
political, with the Romans, that he received the title and authority of king, first from
Antony, and afterwards from Augustus Caesar. He put to death some of his sons, on the
pretext of their having conspired against him; other sons he left at his death [in 4 B.C.]
to succeed him, and assigned to each portions of his kingdom. Caesar bestowed upon the
sons also of Herod marks of honor, as also upon their sister Salome, and on her daughter
Berenice too. The sons were unfortunate, and were publicly accused. One of them
[Archelaus] died in exile among the Galatae Allobroges, whose country [Vienne, south of
Lyons in France] was assigned for his abode. The others, by great interest and
solicitation, but with difficulty, obtained leave to return to their own country, each
with his tetrarchy restored to him.
III. Edict of Claudius on
Jewish Rights, 41 CE
Tiberius Claudius Caesar Augustus Germanicus, pontifex maximus, holding the tribunician
power, proclaims: . . .Therefore it is right that also the Jews, who are in all the world
under us, shall maintain their ancestral customs without hindrance and to them I now also
command to use this my kindness rather reasonably and not to despise the religious rites
of the other nations, but to observe their own laws.
IV. Tacitus: From The Histories,
Book V, c. 110 CE
Some say that the Jews were fugitives from the island of Crete, who settled on the
nearest coast of Africa about the time when Saturn was driven from his throne by the power
of Jupiter. Evidence of this is sought in the name. There is a famous mountain in Crete
called Ida; the neighboring tribe, the Idaei, came to be called Judaei by a barbarous
lengthening of the national name. Others assert that in the reign of Isis the overflowing
population of Egypt, led by Hierosolymus and Judas, discharged itself into the neighboring
countries. Many, again, say that they were a race of Ethiopian origin, who in the time of
king Cepheus were driven by fear and hatred of their neighbors to seek a new
dwelling-place. Others describe them as an Assyrian horde who, not having sufficient
territory, took possession of part of Egypt, and founded cities of their own in what is
called the Hebrew country, lying on the borders of Syria. Others, again, assign a very
distinguished origin to the Jews, alleging that they were the Solymi, a nation celebrated
in the poems of Homer, who called the city which they founded Hierosolyma after their own
name. Most writers, however, agree in stating that once a disease, which horribly
disfigured the body, broke out over Egypt; that king Bocchoris, seeking a remedy,
consulted the oracle of Hammon, and was bidden to cleanse his realm, and to convey into
some foreign land this race detested by the gods.
The people, who had been collected after diligent search, finding themselves left in a
desert, sat for the most part in a stupor of grief, till one of the exiles, Moses by name,
warned them not to look for any relief from God or man, forsaken as they were of both, but
to trust to themselves, taking for their heaven-sent leader that man who should first help
them to be quit of their present misery. They agreed, and in utter ignorance began to
advance at random. Nothing, however, distressed them so much as the scarcity of water, and
they had sunk ready to perish in all directions over the plain, when a herd of wild asses
was seen to retire from their pasture to a rock shaded by trees. Moses followed them, and,
guided by the appearance of a grassy spot, discovered an abundant spring of water. This
furnished relief. After a continuous journey for six days, on the seventh they possessed
themselves of a country, from which they expelled the inhabitants, and in which they
founded a city and a temple.
Moses, wishing to secure for the future his authority over the nation, gave them a
novel form of worship, opposed to all that is practiced by other men. Things sacred with
us, with them have no sanctity, while they allow what with us is forbidden. In their holy
place they have consecrated an image of the animal by whose guidance they found
deliverance from their long and thirsty wanderings. They slay the ram, seemingly in
derision of Hammon, and they sacrifice the ox, because the Egyptians worship it as Apis.
They abstain from swine's flesh, in consideration of what they suffered when they were
infected by the leprosy to which this animal is liable. By their frequent fasts they still
bear witness to the long hunger of former days, and the Jewish bread, made without leaven,
is retained as a memorial of their hurried seizure of corn. We are told that the rest of
the seventh day was adopted, because this day brought with it a termination of their
toils; after a while the charm of indolence beguiled them into giving up the seventh year
also to inaction.
This worship, however introduced, is upheld by its antiquity; all their other customs,
which are at once perverse and disgusting, owe their strength to their very badness. The
most degraded out of other races, scorning their national beliefs, brought to them their
contributions and presents. This augmented the wealth of the Jews, as also did the fact,
that among themselves they are inflexibly honest and ever ready to shew compassion, though
they regard the rest of mankind with all the hatred of enemies. They sit apart at meals,
they sleep apart, and though, as a nation, they are singularly prone to lust, they abstain
from intercourse with foreign women; among themselves nothing is unlawful. Circumcision
was adopted by them as a mark of difference from other men. Those who come over to their
religion adopt the practice, and have this lesson first instilled into them, to despise
all gods, to disown their country, and set at nought parents, children, and brethren.
Still they provide for the increase of their numbers. It is a crime among them to kill any
newly-born infant. They hold that the souls of all who perish in battle or by the hands of
the executioner are immortal. Hence a passion for propagating their race and a contempt
for death. They are wont to bury rather than to burn their dead, following in this the
Egyptian custom; they bestow the same care on the dead, and they hold the same belief
about the lower world.
Quite different is their faith about things divine. The Egyptians worship many animals
and images of monstrous form; the Jews have purely mental conceptions of Deity, as one in
essence. They call those profane who make representations of God in human shape out of
perishable materials. They believe that Being to be supreme and eternal, neither capable
of representation, nor of decay. They therefore do not allow any images to stand in their
cities, much less in their temples. This flattery is not paid to their kings, nor this
honor to our Emperors. From the fact, however, that their priests used to chant to the
music of flutes and cymbals, and to wear garlands of ivy, and that a golden vine was found
in the temple, some have thought that they worshiped father Liber, the conqueror of the
East, though their institutions do not by any means harmonize with the theory; for Liber
established a festive and cheerful worship, while the Jewish religion is tasteless and
mean.
