[2] I. Macc. xiii. 51.
[3] On the other hand, a famous Palestinian authority, Abbahu (c. 279–320 A.D.), was a noted friend of Greek. He taught it to his daughters as “an ornament.” Of Abbahu it was said that he was the living illustration of Ecclesiastes vii. 18 “It is good that thou shouldst take hold of this (i.e. the Jewish Law), yet also from that (i.e. Gentile culture) withdraw not thy hand: for he that feareth God shall come forth of them all.” Hellenism might appeal sometimes to the Jew’s head, though it never thrilled his heart. Cf. p. 39 below.
[4] Hdt. i. 1–5.
[5] Justin Mart. Dial. i.–vii.
[6] I am referring here to what seems to me characteristic of Hebraism in the earlier periods when it came into contact and conflict with Hellenism. In its subsequent development Pharisaism (which gradually absorbed the whole of the Jewish people) avoided undue asceticism and laid stress on the joy of living. “Joyous service” became the keynote of Judaism and Jewish life in the Middle-ages, as it was the keynote of many Pharisees in the first centuries of the Christian era. The Essenes, though highly important in the history of primitive Christianity, had less influence on the main development of Rabbinic Judaism.
[7] Bk. i. ch. vi. 5–7.
[8] Mac. xiv.–xv.
[9] Pro L. Flacco, 28. All the references made to the Jews and Judaism in Greek and Latin literature have been well collected and interpreted by T. Reinach in his Textes d’auteurs grecs et romains relatifs au Judaisme (Paris, 1895).
[10] Suetonius, Julius, 84.
[11] Id. Augustus, 93.