Chapter IX.—The antiquity of Moses proved by Greek writers.

I will begin, then, with our first prophet and lawgiver, Moses; first explaining the times in which he lived, on authorities which among you are worthy of all credit. For I do not propose to prove these things only from our own divine histories, which as yet you are unwilling to credit on account of the inveterate error of your forefathers, but also from your own histories, and such, too, as have no reference to our worship, that you may know that, of all your teachers, whether sages, poets, historians, philosophers, or lawgivers, by far the oldest, as the Greek histories show us, was Moses, who was our first religious teacher.28    The incongruity in this sentence is Justin’s. For in the times of Ogyges and Inachus, whom some of your poets suppose to have been earth-born,29    [Autochthones]. That is, sprung from the soil; and hence the oldest inhabitants, the aborigines. Moses is mentioned as the leader and ruler of the Jewish nation. For in this way he is mentioned both by Polemon in the first book of his Hellenics, and by Apion son of Posidonius in his book against the Jews, and in the fourth book of his history, where he says that during the reign of Inachus over Argos the Jews revolted from Amasis king of the Egyptians, and that Moses led them. And Ptolemæus the Mendesian, in relating the history of Egypt, concurs in all this. And those who write the Athenian history, Hellanicus and Philochorus (the author of The Attic History), Castor and Thallus, and Alexander Polyhistor, and also the very well informed writers on Jewish affairs, Philo and Josephus, have mentioned Moses as a very ancient and time-honoured prince of the Jews. Josephus, certainly, desiring to signify even by the title of his work the antiquity and age of the history, wrote thus at the commencement of the history: “The Jewish antiquities30    Literally, archæology. of Flavius Josephus,”—signifying the oldness of the history by the word “antiquities.” And your most renowned historian Diodorus, who employed thirty whole years in epitomizing the libraries, and who, as he himself wrote, travelled over both Asia and Europe for the sake of great accuracy, and thus became an eye-witness of very many things, wrote forty entire books of his own history. And he in the first book, having said that he had learned from the Egyptian priests that Moses was an ancient lawgiver, and even the first, wrote of him in these very words: “For subsequent to the ancient manner of living in Egypt which gods and heroes are fabled to have regulated, they say that Moses31    Unfortunately, Justin here mistook Menes for Moses. [But he may have so read the name in his copy. See Grabe’s note on Diodorus, and the quotation following in another note.] first persuaded the people to use written laws, and to live by them; and he is recorded to have been a man both great of soul and of great faculty in social matters.” Then, having proceeded a little further, and wishing to mention the ancient lawgivers, he mentions Moses first. For he spoke in these words: “Among the Jews they say that Moses ascribed his laws32    This sentence must be so completed from the context in Diodorus. See the note of Maranus. to that God who is called Jehovah, whether because they judged it a marvellous and quite divine conception which promised to benefit a multitude of men, or because they were of opinion that the people would be the more obedient when they contemplated the majesty and power of those who were said to have invented the laws. And they say that Sasunchis was the second Egyptian legislator, a man of excellent understanding. And the third, they say, was Sesonchosis the king, who not only performed the most brilliant military exploits of any in Egypt, but also consolidated that warlike race by legislation. And the fourth lawgiver, they say, was Bocchoris the king, a wise and surpassingly skilful man. And after him it is said that Amasis the king acceded to the government, whom they relate to have regulated all that pertains to the rulers of provinces, and to the general administration of the government of Egypt. And they say that Darius, the father of Xerxes, was the sixth who legislated for the Egyptians.”

Ἄρξομαι τοίνυν ἀπὸ τοῦ πρώτου παρ' ἡμῖν προφήτου τε καὶ νομοθέτου Μωϋσέως, πρότερον τοὺς χρόνους, καθ' οὓς γέγονε, μετὰ πάσης ἀξιοπίστου παρ' ὑμῖν μαρτυρίας ἐκθέμενος: οὐ γὰρ ἀπὸ τῶν θείων καὶ παρ' ἡμῖν ἱστοριῶν μόνον ταῦτα ἀποδεῖξαι πειρῶμαι, αἷς ὑμεῖς οὐδέπω διὰ τὴν παλαιὰν τῶν προγόνων ὑμῶν πλάνην πιστεύειν βούλεσθε, ἀλλ' ἀπὸ τῶν ὑμετέρων καὶ μηδὲν τῇ ἡμετέρᾳ θρησκείᾳ διαφερουσῶν ἱστοριῶν, ἵνα γνῶτε ὅτι πάντων τῶν παρ' ὑμῖν εἴτε σοφῶν εἴτε ποιητῶν εἴτε ἱστοριογράφων ἢ φιλοσόφων ἢ νομοθετῶν πολλῷ πρεσβύτατος γέγονεν ὁ πρῶτος τῆς θεοσεβείας διδάσκαλος ἡμῶν Μωϋσῆς γεγονώς, ὡς δηλοῦσιν ἡμῖν αἱ τῶν Ἑλλήνων ἱστορίαι. Ἐν γὰρ τοῖς χρόνοις Ὠγύγου τε καὶ Ἰνάχου, οὓς καὶ γηγενεῖς τινες τῶν παρ' ὑμῖν ὑπειλήφασι γεγενῆσθαι, Μωϋσέως μέμνηνται ὡς ἡγεμόνος τε καὶ ἄρχοντος τοῦ τῶν Ἰουδαίων γένους. Οὕτω γὰρ Πολέμων τε ἐν τῇ πρώτῃ τῶν Ἑλληνικῶν ἱστοριῶν μέμνηται καὶ Ἀππίων ὁ Ποσειδωνίου ἐν τῇ κατὰ Ἰουδαίων βίβλῳ καὶ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν, λέγων κατὰ Ἴναχον Ἄργους βασιλέα Ἀμώσιδος Αἰγυπτίων βασιλεύοντος ἀποστῆναι Ἰουδαίους, ὧν ἡγεῖσθαι Μωϋσέα. Καὶ Πτολεμαῖος δὲ ὁ Μενδήσιος, τὰ Αἰγυπτίων ἱστορῶν, ἅπασι τούτοις συντρέχει. Καὶ οἱ τὰ Ἀθηναίων δὲ ἱστοροῦντες, Ἑλλάνικός τε καὶ Φιλόχορος ὁ τὰς Ἀτθίδας, Κάστωρ τε καὶ Θαλλὸς καὶ Ἀλέξανδρος ὁ Πολυΐστωρ, ἔτι δὲ καὶ οἱ σοφώτατοι Φίλων τε καὶ Ἰώσηπος, οἱ τὰ κατὰ Ἰουδαίους ἱστορήσαντες, ὡς σφόδρα ἀρχαίου καὶ παλαιοῦ τῶν Ἰουδαίων ἄρχοντος Μωϋσέως μέμνηνται. Ὁ γοῦν Ἰώσηπος, τὸ ἀρχαῖον καὶ τὸ παλαιὸν τῆς ἱστορίας καὶ διὰ τῆς ἐπιγραφῆς τῶν βιβλίων σημῆναι βουλόμενος, ἀρχόμενος τῆς ἱστορίας οὕτω γέγραφε: Φλαβίου Ἰωσήπου Ἰουδαϊκῆς Ἀρχαιολογίας: τὸ παλαιὸν τῆς ἱστορίας Ἀρχαιολογίαν ὀνομάζων. Καὶ ὁ ἐνδοξότατος δὲ παρ' ὑμῖν τῶν ἱστοριογράφων Διόδωρος, ὁ τὰς Βιβλιοθήκας ἐπιτεμών, ἐν τριάκοντα ὅλοις ἔτεσιν Ἀσίαν τε καὶ Εὐρώπην, ὡς αὐτὸς γέγραφε, διὰ πολλὴν ἀκρίβειαν περιελθὼν καὶ αὐτόπτης τῶν πλείστων γεγονώς, τεσσαράκοντα ὅλα τῆς ἑαυτοῦ ἱστορίας βιβλία γέγραφεν: ὃς ἐν τῇ πρώτῃ βίβλῳ, φήσας παρὰ τῶν ἐν Αἰγύπτῳ ἱερέων μεμαθηκέναι ὅτι ἀρχαῖος καὶ πρῶτος νομοθέτης Μωϋσῆς γέγονεν, αὐταῖς λέξεσιν οὕτω περὶ αὐτοῦ γέγραφε: Μετὰ γὰρ τὴν παλαιὰν τοῦ κατ' Αἴγυπτον βίου κατάστασιν, τὴν μυθολογουμένην γενέσθαι ἐπὶ θεῶν καὶ ἡρώων, πεῖσαί φασιν ἐγγράφοις νόμοις πρῶτον χρῆσθαι τὰ πλήθη Μωϋσῆν, ἄνδρα καὶ τῇ ψυχῇ μέγαν καὶ τῷ βίῳ ἱκανώτατον μνημονευόμενον. Εἶτα βραχύ τι προελθών, καὶ τῶν παλαιῶν νομοθετῶν μνησθῆναι βουλόμενος, πρώτου Μωϋσέως μέμνηται. Ἔφη γὰρ αὐταῖς λέξεσιν οὕτως: Παρὰ μὲν τοῖς Ἰουδαίοις Μωϋσῆν τὸν καλούμενον θεόν, εἴτε θαυμαστὴν καὶ θείαν ὅλως ἔννοιαν εἶναι κρίναντας τὴν μέλλουσαν ὠφελήσειν ἀνθρώπων πλῆθος, εἴτε πρὸς τὴν ὑπεροχὴν καὶ δύναμιν τῶν εὑρεῖν λεγομένων τοὺς νόμους ἀποβλέψαντα τὸν ὄχλον μᾶλλον ὑπακούεσθαι διαλαβόντας. Δεύτερον δὲ νομοθέτην Αἰγύπτιον γεγονέναι φασὶ Σάουχνιν, ἄνδρα συνέσει διαφέροντα. Τρίτον δὲ λέγουσι Σεσόγχωσιν τὸν βασιλέα μὴ μόνον πολεμικὰς πράξεις ἐπιφανεστάτας κατεργάσασθαι τῶν κατ' Αἴγυπτον, ἀλλὰ καὶ τὸ μάχιμον ἔθνος νομοθεσίαις στήσασθαι. Τέταρτον δέ φασι νομοθέτην γεγενῆσθαι Βόκχοριν τὸν βασιλέα, σοφόν τινα καὶ πανουργίᾳ διαφέροντα. Μετὰ δὲ τοῦτον προσελθεῖν λέγεται τοῖς νόμοις Ἄμασιν τὸν βασιλέα, ὃν ἱστοροῦσι τὰ περὶ τοὺς νομάρχας διατάξαι καὶ τὰ περὶ τὴν σύμπασαν οἰκονομίαν τῆς Αἰγύπτου. Ἕκτον δὲ λέγεται τὸν Ξέρξου πατέρα Δαρεῖον τοῖς νόμοις ἐπιστῆναι τοῖς τῶν Αἰγυπτίων.