to Philo's western ideas of it, by a difficult road66 - separated them from Palestine; and every
pulsation there vibrated in Babylonia. It was in the most outlying part of that colony, in the wide
plains of Arabia, that Saul of Tarsus spent those three years of silent thought and unknown
labour, which preceded his re-appearance in Jerusalem, when from the burning longing to
labour among his brethren, kindled by long residence among these Hebrews of the Hebrews, he
was directed to that strange work which was his life's mission.67 And it was among the same
community that Peter wrote and laboured,68 amidst discouragements of which we can form
some conception from the sad boast of Nehardaa, that up to the end of the third century it had
not numbered among its members any convert to Christianity.69 In what has been said, no notice
has been taken of those wanderers of the ten tribes, whose trackless footsteps seem as
mysterious as their after-fate. The Talmudists name four countries as their seats. But, even if we
were to attach historic credence to their vague statements, at least two of these localities cannot
with any certainty be identified.70 Only thus far all agree as to point us northwards, through
India, Armenia, the Kurdish mountains, and the Caucasus. And with this tallies a curious
reference in what is known as IV. Esdras, which locates them in a land called Arzareth, a term
which has, with some probability, been identified with the land of Ararat.71 Josephus72 describes
them as an innumerable multitude, and vaguely locates them beyond the Euphrates. The
Mishnah is silent as to their seats, but discusses their future restoration; Rabbi Akiba denying
and Rabbi Eliezer anticipating it.73 74 Another Jewish tradition75 locates them by the fabled river
Sabbatyon, which was supposed to cease its flow on the weekly Sabbath. This, of course, is an
implied admission of ignorance of their seats. Similarly, the Talmud76 speaks of three localities
whither they had been banished: the district around the river Sabbatyon; Daphne, near Antioch;
while the third was overshadowed and hidden by a cloud.
64. Er. 55 a.
65. Kidd. iv. 14.
66. Philo ad Cajum, ed. Frcf. p. 1023.
67 Gal. i. 17;
68. 1 Pet. v. 13.
69. Pes. 56 a, apud Neubauer, u. s., p. 351.
70. Comp. Neubauer, pp. 315, 372; Hamburger, Real-Encykl. p. 135.
71. Comp. Volkmar, Handb. d. Einl. in d. Apokr. iite Abth., pp. 193, 194, notes. For the re asons there
stated, I prefer this to the ingenious interpretation proposed by Dr. Schiller-Szinessy (Journ. of Philol.
for 1870, pp. 113, 114), who regards it as a contraction of Erez achereth, `another land,' referred to in
Deut. xxix. 27 (28).
72. Ant. xi. 5.2.
73. Sanh. x. 3.
74. R. Eliezer seems to connect their return with the dawn of the new Messianic day.