Tales and Maxims from the Midrash - Samuel Rapaport

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      With Alexander's entry into Jerusalem began a very considerable improvement in the condition of the Jews.12 The Samaritans used every subterfuge in order to be recognized as Jews by the Macedonian hero, so that they might enjoy the privileges and advantages bestowed on the latter, but they failed to convince Alexander, who remembered their efforts to prejudice him against the Jews, that they were of the same people. 'If you are indeed Jews,' he asked, 'how is it that you are not known by that name?' 'We are,' they insisted, 'descendants of the Patriarch Jacob, and Israel's God is our God; but the Sidomites call us Samaritans, and we are also known to them by the name of Shechemites, after our capital Shechem.'

      Alexander was not satisfied with their answer, and told them that he could not recognize them as Jews, and to the Jews alone he had granted the privileges which the Samaritans sought to obtain. He asked them to leave the matter in abeyance till his return from the long journey he was about to undertake, and on his return he would thoroughly investigate their claim, and then see that justice was done to them. The Samaritans were dissatisfied with Alexander's treatment of them, and they rebelled and burned the Governor Andromachus in his own palace. Alexander's anger at this was very great; he returned, put to death the leaders, exiled a number of Samaritans to Egypt, where they formed a colony in Thebais, and handed a large number of them over to the Jews as slaves, as a reward for their tried loyalty.

      Alexander of Macedonia, be it remembered, was by no means a mere uncouth warrior whose knowledge did not extend beyond the narrow compass of the battlefield, for the vast dominion of art and science was an open book to him. From his thirteenth to his eighteenth year he was a pupil of Aristotle, who guided him through all branches of wisdom and knowledge, and inspired in him a love for Homer's works, which in fact he always carried with him. As a consequence, he naturally had a longing for intercourse with the educated and learned men of every place which he visited. Arrived in the South, his first step was to have the men distinguished for their wisdom brought before him. To them he put the following ten questions: (1) Which is the longer distance--from the earth to the skies, or from the east of the world to the west? Answer: The last-mentioned is the longer, because if the sun stands in the East or in the West, then he is perceived in the half of each sphere; but if he is in the centre of the sky, then he is not visible everywhere. Consequently he must be higher in the former case than in the latter. (2) Which was created first--the heavens or the earth? Answer: The Almighty clearly commenced His work with the heavens, for is it not said, 'In the beginning God created the heavens and the earth'? (3) Who is truly wise? Answer: He who can foresee the result of his acts is truly a wise man. (4) Who is truly strong? Answer: Strength is in the possession of him who can overcome his passions. (5) Who can be considered truly rich? Answer: Truly rich is he who possesses contentment. (6) How can man acquire true life? Answer: True life can be obtained by deadening one's passions. (7) What hastens man's death? Answer: Indulgence in earthly pleasures. (8) How can man obtain the love of his fellow-men? Answer: By not seeking supremacy over them. Alexander felt himself hit by this answer, and said, 'I am not of your opinion in this respect. My idea is that, in order to obtain the love of one's fellow-man, one must acquire might and power, and use them with discretion.' (9) Which is the more agreeable abode--on land or water? Answer: Surely on land, because seafaring men are not happy and contented till they reach land. (10) Who amongst you is considered the wisest? Answer: In this respect we are unable to give any one the preference, as you may have observed that our answers were unanimous and simultaneous.

      Alexander proceeded in argument with the wise men. 'Why,' he asked, 'are you so averse to heathenism, seeing that the heathens greatly outnumber you?' To which he received the reply that it is just the multitude, the masses, who are apt to lose sight of truth, and it is only given to a comparative few to perceive and understand pure truth. 'But,' he continued, 'it is in my power to destroy the whole of you.' 'No doubt,' was the answer, 'you possess the power to do so, but we are not apprehensive on that point, having once received the promise of your protection.' He then consulted them concerning his projected journey to Africa. The wise men answered, 'That you cannot reach, as it lies beyond the dark mountains, which no human foot can traverse.' The king seemed to be piqued by this, and said, 'I do not ask you whether I shall or can traverse those mountains. My mind is made up, and there is no resistance to my will. What I want to know is the best means known to man for undertaking this formidable expedition.' The wise men advised him to the best of their knowledge. Part of their advice was to procure certain draught animals from Libya, which possess the faculty of seeing their way in darkness. The king, having adopted all the necessary measures, started for Africa. He arrived at a place called the land of Amazon, whose inhabitants consisted only of women, to whom he sent a declaration of war. The women sent a message to him that a war with them could only be an inglorious one, inasmuch as if he were victorious a victory over women could not bring him either fame or honour; whereas if they should be victorious, that would surely bring disgrace upon him.

      The king saw the wisdom of their argument, and gave up the idea of war, but bade them supply him with bread. The women brought him lumps of gold in the shape of loaves of bread. The king said in amazement 'Do you use this metal as bread?' They answered 'You surely have not come all this distance merely for bread; is there no bread in your own country?'

      Alexander took his departure thence, but, before starting, he wrote on the gate of the city: 'I, Alexander of Macedonia, was a simpleton until I arrived at this gate, where I learnt wisdom from women.' He next arrived at Katzia, where also he was met with presents of gold. 'I want no gold of yours,' said Alexander to the chief. 'And to what other purpose have you come all this great distance?' was the answer, given in the shape of a question. 'I have come,' said Alexander, 'to become acquainted with your manners and customs, especially with your administration of justice.'

      A remarkable case of litigation happened to be in progress in the place at this time. A man who had bought a house of another found in its precincts a treasure-trove, which he took back to the seller, saying: 'This is yours; I bought the house only, and not what may be found in it.' The other, in refusing to accept the proffered treasure, argued that he sold the house, and the buyer was the rightful owner of all that might be found in it. The judge gave his decision that the son of the purchaser of the house should marry the daughter of the seller, and the young couple should receive the treasure as a dowry. As Alexander expressed his wonder at and approval of the wise verdict, he was asked by the judge how a similar suit would be decided in his own country. 'In my country,' replied Alexander, 'the treasure would be taken by the Crown, and both parties would be deterred by the threat of death from laying any claim to it.' 'How,' said the judge, 'have you also rain and sunshine in your country?' 'Surely,' replied Alexander. 'And you possess also animals and fowls?' 'Why not?' asked the Macedonian. 'Then,' remarked the judge, I must suppose that the purpose of the rain and sunshine in your land is to sustain those harmless creatures; for you, the human inhabitants, judging by your perverseness and injustice, are unworthy of such blessed gifts of nature.'

      One day they arrived at a river, and as his servants were washing off the salt of the fish, which they carried with them for their august master, in the water of the river, they saw that life was returning to the fishes. When the marvellous event was reported to Alexander, he determined to find the source of that river. He pursued his way, and at last found a gate, where he demanded admittance. The answer he received to his demand was: 'This is the gate of the Lord; the righteous shall enter therein,' and he concluded that it must be the gate of Paradise. As all his pleadings did not gain him admittance, he asked for some article from the place as a token of his having arrived there. A lump of gold in the shape of a human eye was handed out to him, and on putting it in the scales to ascertain its remarkable weight, he found that whatever weight he might put on the opposite scale, it would not turn the scale on which the golden eye was put. As soon as he met with the Rabbis again, he asked them to unriddle this remarkable thing. The Rabbis told him to put a little earth over the eye, and its weight would vanish. They explained that the eye was a perfect type of the human eye, which, as the wise king tells us (Prov. 27.), is never satisfied, until a little earth is put over it (in death), and its everlasting hunger ceases.13

      Alexander returned home from his great adventures through the wilderness and went to Egypt, where he built the city of Alexandria. He was anxious for the Jews, whom he held in high esteem for their bravery and loyalty, to be among the settlers of the great city.

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