Introduction:
Pseudo-Hecataeus (henceforth Ps-Hec) is based on historian Hecataeus of Abdera from 300 BCE. Multiple fragments attest to different Ps-Hec. Unfortunately, fragments are only available via Josephus, Origen, Clement of Alexandria, and the Letter of Aristeas. The fragments offer insight into how Greeks, or non-Jews, viewed Jews around 300 BCE. Because the text is so short, as we are only looking at the fragment from the Letter of Aristeas 31, it is posted below:
“You should have accurate translations of these works, because this legislation, as it is divine, is highly philosophic and pure. However, writers, poets and most historians have not mentioned the aforesaid books and the men who have lived (and are living [1]) in accordance with them, because the views proposed in these books are in some way holy and reverent, as Hecataeus of Abdera says.” – Translation by R. Doran.
“These (books) also must be in your library in an accurate version, because this legislation, as could be expected from its divine nature, is very philosophical and genuine. Writers therefore and poets and the whole army of historians have been reluctant to refer to the aforementioned books, and to the men past (and present) who featured largely in them, because the consideration of them is sacred and hallowed, as Hecataeus of Abdera says.” – Translation by R. J. H. Shutt [2]
Pseudo-Hecataeus, 2nd Temple Period Jews, and Holy Books
The manner is which Ps-Hec presents books of the Jews demonstrates limited knowledge of Judaism [3]. His note that the books are holy and reverent is interesting because, in some ways, it reflects the historical development on the authority of scripture [4] from an external perspective. Doran and Shutt ‘s translations also differ significantly, with each drawing on differing linguistic emphases and literary focuses to guide their translations. Doran focuses more on the men who lived in agreement with the scripture, while Shutt focuses more on the men who were part of scripture. Due to the philosophical focus of Greeks, in which students sat and considered Plato, Aristotle, etc., it seems more likely that Shutt’s translation accurately translates the passage. Rather than portraying men as adhering to Scripture like Doran, Shutt appeals to Greek sensibilities regarding the consideration of ancient wisdom. This also fits with other concurrent literature in which Moses is portrayed as having taught astronomy and philosophy to Egyptians and Greek.
Essentially, if we agree with Shutt’s translation, characters in the scriptures are given a sort of a-historical, philosophical wisdom that is viable through the ages. Ultimately, the wise people of the past are the sacred and hallowed, not the scriptures themselves. Perhaps, though, this is important in the development of scripture from normative to authoritative. When prophets and characters in scripture became philosophical figures who transcended history, perhaps it was a contribution to or began the evolution of scripture from normative to authoritative by expanding understanding the sacred, holy, and reverent men of the past to the sacred, holy, reverent book from the divine [5].
[1] R. Doran, “Pseudo-Hecataeus”, ed. James H. Charlesworth, The Old Testament Pseudepigrapha, vol 2 (Peabody: Hendrickson Publishers, 1983), 1. Letter of Aristeas 31, n. b, demonstrates that this is a late addition.
[2] R. J. H. Shutt, “Letter of Aristeas”, ed. James H. Charlesworth, The Old Testament Pseudepigrapha, vol 2 (Peabody: Hendrickson Publishers, 1983).
[3] R. Doran, “Pseudo-Hecataeus”, 1. Letter of Aristeas 31, n. c.
[4] I use the term “scripture” loosely, without pre-conceived notions of exactly what books and elements composed the normative texts of the period. Scripture in the 3rd century BCE is akin to “Christianity” in the 21st century: it is a fluid term and means different things to different people.
[5] For further reading on Pseudo-Hecataeus citations in Diodorus of Sicily, see Bezalel Bar-Kochva, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (Berkley: University of California Press, 1997), availble on the UC Books E-Collection.
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