607 “Extraordinary” translates another word from the θαυμασ-root (here θαυμάσιον), echoing 1.177 to give the impression that the whole story concerned this moral characteristic. “Endurance” ( καρτερία) was widely associated with Calanus and Indian philosophers (e.g., Arrian, Anab. 7.2-3; Philo, Prob. 93-96; Josephus, War 7.351-57), and may have been transferred to Judeans by Clearchus, following the association suggested in 1.179. (On Clearchus’ possible polemical strategy here, see Bar-Kochva 1997; 1999: 247-49, rightly stressing that this Judean is incidental to Clearchus’ philosophical interests.) In any case, Josephus will list it as one of the key characteristics of Judean culture (2.146, 170; see note to “labors” at 2.146). It is intriguing that Josephus did not include some account, even in paraphrase, of the Judean’s endurance (and moderation), but truncates the tale at this point. It is possible that he knew no more of Clearchus’ text than this (drawing off someone else’s excerpts), but it is also possible that he knew what followed and disliked it. Following Havet and Gutschmid 587-88, Lewy (1938) presented an intriguing hypothesis, identifying this Judean with the hypnotist described by Clearchus in another fragment from this work (Wehrli 1948: frag. 7). This figure is related to have drawn the soul out from a sleeping (and senseless) child, thereby demonstrating the independence of soul and body. Lewy’s argument is not wholly convincing: the hypnotist is not identified as a Judean, and the story does not correlate to Josephus’ “endurance” and “moderation” – which may, however, relate to another anecdote, as Lewy suggests (concerning a man who never slept and lived on “ether” alone). But something is needed to justify the mysterious language of 1.177 (especially the “dream-like” characterization), and it is possible that Josephus has invented these general moral virtues to substitute for the depiction of a Judean magician of some kind. For an alternative account (the Judean as a type of Indian ascetic) see Bar-Kochva 1997.