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about twelve myriads of people, and they call it Jerusalem. 9.4.3 And here, very nearly in the middle of the city, is an enclosure of stone, about five plethra in length and one hundred cubits in width, having double gates, within which is a square altar, made of a pile of unhewn, unworked stones, 9.4.4 each side twenty cubits, and the height ten cubits. And next to it is a large building, in which there is an altar and a lampstand; both are of gold, weighing two talents; and upon these is a light that is unextinguished both nights and days. But there is no statue at all, nor any votive offering, nor any kind of plant whatever, nor anything like a sacred 9.4.5 grove or such. Priests spend their time in it both nights and days, observing certain purifications and drinking no wine at all in the temple.” 9.4.6 Having said these things, he has testified, adding that they also campaigned with Alexander the king and after this with his successors. And what he says he himself witnessed, done by a Jewish man during the campaign, this I will set forth. For he speaks thus: 9.4.7 “As I was traveling to the Red Sea, there accompanied me, among the other horsemen escorting us, a certain Jew named Mosollamus, a man competent in spirit, robust, and an archer acknowledged by all, 9.4.8 both Greeks and barbarians, to be the best. This man, then, as many were journeying along the road and a certain seer was taking omens from a bird and asking everyone to halt, asked why they were waiting. And when the seer showed him the bird and said: ‘If it stays there, it is advantageous for all to wait; but if it rises and flies forward, to advance; and if backward, to retreat again’; he, keeping silent and drawing his bow, shot, and 9.4.9 striking the bird, killed it. And when the seer and some others were indignant and cursed him, he said, ‘Why are you mad, you wretched men?’ Then, taking the bird in his hands, he said, ‘For how could this bird, not foreseeing its own safety, announce anything sound to us about our journey? For if it had been able to foreknow the future, it would not have come to this place, fearing lest Mosollamus the Jew should shoot and kill it.’” This also from Hecataeus. 9.5.1 “And Clearchus the Peripatetic philosopher, in the first book of his work *On Sleep*, ascribes a certain account concerning the Jews to Aristotle the philosopher, writing word for word as follows:

9.5.2 5. FROM CLEARCHUS CONCERNING THE SAME MATTERS

“But it would be a long story to tell the most of it; yet it is not amiss to relate as much of his story as contains some wonder and philosophy alike. Know well, 9.5.3 he said, Hyperochides, it is a wondrous thing, I shall seem to you to be telling things equal to dreams. And Hyperochides, reverently, said: ‘For this very reason we are all eager to hear.’ 9.5.4 ‘Well then,’ said Aristotle, ‘according to the rule of the rhetoricians, let us first go through his lineage, so that we may not disobey the teachers of narration. 9.5.5,6 ‘Speak,’ said Hyperochides, ‘if it seems good to you.’ ‘He, then, was a Jew by race, from Coele-Syria, and these are descendants of the philosophers in India. And the philosophers are called, as they say, Calani by the Indians, and Jews by the Syrians, taking their name from the place. For the place which they inhabit is called Judaea; and the name of their city is very strange, 9.5.7 for they call it Hierusalem. This man, then, being a guest of many and coming down from the upper regions to the coastal districts, was a Greek not only in his language, but also in his soul. And at that time, while we were staying around Asia, he met with us in the same places, a man

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ἀνθρώπων περὶ δώδεκα μυριάδες, καλοῦσι δ' αὐτὴν Ἱεροσόλυμα. 9.4.3 ἐνταῦθα δέ ἐστι κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος, μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πήχεων ἑκατόν, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος, ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευ9.4.4 ρὰν δὲ ἑκάστην εἴκοσι πήχεων, ὕψος δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον· ἀμφότερα χρυσᾶ, δύο τάλαντα τὴν ὁλκήν· ἐπὶ δὲ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δ' οὐκ ἔστιν οὐδ' ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲ οἷον ἀλσῶ9.4.5 δες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς, ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν τῷ ἱερῷ.» 9.4.6 Ταῦτα εἰπὼν ὑποβὰς ὅτι καὶ Ἀλεξάνδρῳ τῷ βασιλεῖ συνεστρατεύσαντο καὶ μετὰ ταῦτα τοῖς διαδόχοις αὐτοῦ, μεμαρτύρηκεν. οἷς δ' αὐτὸς παρατυχεῖν φησιν ὑπ' ἀνδρὸς Ἰουδαίου κατὰ τὴν στρατείαν γενομένοις, τοῦτο παραθήσομαι. λέγει δὲ οὕτως· 9.4.7 «Ἐμοῦ γοῦν ἐπὶ τὴν Ἐρυθρὰν Θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμᾶς ἱππέων Ἰουδαίων ὄνομα Μοσόλλαμος, ἄνθρωπος ἱκανὸς κατὰ ψυχήν, εὔρωστος καὶ τοξότης ὑπὸ δὴ πάντων 9.4.8 ὁμολογούμενος καὶ τῶν Ἑλλήνων καὶ τῶν βαρβάρων ἄριστος. οὗτος οὖν ὁ ἄνθρωπος, βαδιζόντων πολλῶν κατὰ τὴν ὁδὸν καὶ μάντεώς τινος ὀρνιθευομένου καὶ πάντας ἐπισχεῖν ἀξιοῦντος, ἠρώτησε διὰ τί προσμένουσι· δείξαντος δὲ τοῦ μάντεως αὐτῷ τὸν ὄρνιθα καὶ φήσαντος· Ἐὰν μὲν αὐτοῦ μένῃ, προσμένειν συμφέρει πᾶσιν, ἐὰν δὲ ἀναστὰς εἰς τοὔμπροσθεν πέτηται, προάγειν, ἐὰν δὲ εἰς τοὔπισθεν, ἀναχωρεῖν αὖθις· σιωπήσας καὶ ἑλκύσας τὸ τόξον ἔβαλε καὶ 9.4.9 τὸν ὄρνιθα πατάξας ἀπέκτεινεν. ἀγανακτούντων δὲ τοῦ μάντεως καί τινων ἄλλων καὶ καταρωμένων αὐτῷ· Τί μαίνεσθε, ἔφη, κακοδαίμονες; εἶτα τὸν ὄρνιθα λαβὼν εἰς τὰς χεῖρας· Πῶς γάρ, ἔφη, οὗτος τὴν αὑτοῦ σωτηρίαν οὐ προϊδών, περὶ τῆς ἡμετέρας πορείας ἡμῖν ἄν τι ὑγιὲς ἀνήγγειλεν; εἰ γὰρ ἠδύνατο προγινώσκειν τὸ μέλλον, εἰς τὸν τόπον τοῦτον οὐκ ἂν ἦλθε, φοβούμενος μὴ τοξεύσας αὐτὸν ἀποκτείνῃ Μοσόλλαμος ὁ Ἰουδαῖος.»« Ταῦτα καὶ ὁ Ἑκαταῖος· 9.5.1 «Καὶ Κλέαρχος δὲ ὁ περιπατητικὸς φιλόσοφος ἐν τῷ πρώτῳ Περὶ ὕπνου βιβλίῳ Ἀριστοτέλει τῷ φιλοσόφῳ τοιόνδε τινὰ περὶ Ἰουδαίων ἀνατίθησι λόγον, ὧδε πρὸς ῥῆμα γράφων·

9.5.2 εʹ. ΚΛΕΑΡΧΟΥ ΠΕΡΙ ΤΩΝ ΑΥΤΩΝ

«Ἀλλὰ τὰ μὲν πολλὰ μακρὸν ἂν εἴη λέγειν· ὅσα δ' ἔχει τῶν ἐκείνου θαυμασιότητά τινα καὶ φιλοσοφίαν ὁμοίως, διελθεῖν οὐ χεῖρον. Σαφῶς δὲ ἴσθι, 9.5.3 εἶπεν, Ὑπεροχίδη, θαυμαστόν, ὀνείροις ἴσα σοι δόξω λέγειν. καὶ ὁ Ὑπεροχίδης εὐλαβούμενος· ∆ι' αὐτὸ γάρ, ἔφη, τοῦτο καὶ ζητοῦμεν ἀκοῦσαι πάντες. 9.5.4 Οὐκοῦν, εἶπεν ὁ Ἀριστοτέλης, κατὰ τὸ τῶν ῥητορικῶν παράγγελμα γένος αὐτοῦ πρῶτον διέλθωμεν, ἵνα μὴ ἀπειθῶμεν τοῖς τῶν ἀπαγγελιῶν διδασκά9.5.5,6 λοις. Λέγε, εἶπεν ὁ Ὑπεροχίδης, οὕτως εἰ δοκεῖ. Ἐκεῖνος τοίνυν τὸ μὲν γένος ἦν Ἰουδαῖος, ἐκ τῆς Κοίλης Συρίας, οὗτοι δ' εἰσὶν ἀπόγονοι τῶν ἐν Ἰνδοῖς φιλοσόφων· καλοῦνται δέ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν Ἰνδοῖς Καλανοί, παρὰ δὲ Σύροις Ἰουδαῖοι, τοὔνομα λαβόντες ἀπὸ τοῦ τόπου. προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον Ἰουδαία· τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα 9.5.7 πάνυ σκολιόν ἐστιν, Ἱερουσαλὴμ γὰρ αὐτὴν καλοῦσιν. οὗτος οὖν ὁ ἄνθρωπος ἐπιξενούμενός τε πολλοῖς κἀκ τῶν ἄνω τόπων εἰς τοὺς ἐπιθαλαττίους ὑποκαταβαίνων Ἑλληνικὸς ἦν οὐ τῇ διαλέκτῳ μόνον, ἀλλὰ καὶ τῇ ψυχῇ καὶ τότε διατριβόντων ἡμῶν περὶ τὴν Ἀσίαν, παραβαλὼν εἰς τοὺς αὐτοὺς τόπους ἅνθρωπος