We have given practical proof of the spirit in which we treat[[422]] our own Scriptures. For, although such long ages have now passed, no one has ventured either to add, or to remove, or to alter a syllable; and it is an instinct with every Jew, from the day of his birth, to regard them as the decrees[[423]] of God, to abide by them, and, if need be, cheerfully to die for them. Time and again ere now the sight has been witnessed of prisoners enduring tortures and death in every form in the theatres, rather than utter a single word against the laws and the allied documents.—c. Ap. I. 6-8 (29-43).
(64) Universal Imitation of our Laws the sincerest flattery
Now, since Time is reckoned in all cases the surest test of worth,[[424]] I would call Time to witness to the excellence of our lawgiver and of the doctrine which he has delivered to us concerning God. An infinity of time has passed (since Moses) by comparison with the ages in which other lawgivers lived; yet it will be found that throughout the whole of that period not merely have our laws stood the test of our own use, but they have to an ever-increasing extent instilled an emulation of them into the world at large.[[425]]
Our earliest imitators were the Greek philosophers, who, though ostensibly observing the laws of their own countries, yet in their conduct[[426]] and philosophy were Moses’ disciples, holding similar views about God, and inculcating simplicity of life and participation[[427]] between man and man. But-that is not all. The masses have long since shown a keen desire to adopt our religious observances, and there is not one city, Greek [or barbarian, nor a single nation,][[428]] to which our custom of abstaining from work on the seventh day has not spread, and where the fasts and the lighting of lamps and many of our prohibitions in the matter of food are not observed. Moreover, they attempt to imitate our harmonious relations with each other, the charitable distribution of our possessions, our devoted labour in the crafts, our endurance under persecution on behalf of our laws. The greatest miracle of all is that our Law holds out no seductive bait of sensual pleasure, but has exercised this influence through its own inherent merits; and, as God has permeated the universe, so the Law has found its way among all mankind. Let each man reflect for himself on his own country and his own household, and he will not discredit what I say. It follows, then, that either we must convict the whole world of deliberate depravity in their eager desire to adopt the bad laws of a foreign country in preference to the good laws of their own, or else our accusers must give up their grudge against us. In honouring our own legislator and putting our trust in his prophetical utterances concerning God, we do not make any arrogant claim justifying such odium. Indeed, were we not ourselves aware of the excellence of our laws, assuredly[[429]] we should have been impelled to pride ourselves upon them by the multitude of their admirers.—c. Ap. II. 38 f. (279-286).
(65) The Oath “Corban”
Cf. Mark vii. 11.
In ancient times various cities were acquainted with the existence of our nation, and to some of these many of our customs have now found their way and here and there been thought worthy of imitation. This is apparent from a passage in the work of Theophrastus on Laws, where he says that the laws of the Tyrians prohibit the use of foreign oaths, in enumerating which he includes among others the oath called “Corban.” Now this oath will be found in no other nation except the Jews, and, translated from the Hebrew, one may interpret it as meaning “God’s gift.”[[430]]—c. Ap. I. 22 (166 f.).
APPENDIX OF ADDITIONAL NOTES
I. Note on § ([24]). Quirinius
P. Sulpicius Quirinius, a native of Lanuvium, was consul in 12 B.C.; some years later was sent on an expedition against the Homonadenses, a mountain tribe in Cilicia, and was awarded a triumph for his successes; accompanied Gaius Cæsar, grandson of Augustus, to the East in A.D. 2 as his tutor; and in A.D. 6 was appointed Governor of Syria as legatus of the Emperor, and in that capacity took over Judæa on the deposition of Archelaus, and made the valuation of the newly-annexed district here described by Josephus. Towards the end of his life he caused some scandal at Rome by the divorce of his wife Lepida, whom he accused of attempting to poison him. He remained in favour with Tiberius, who, on his death about A.D. 21, secured him a public funeral. A mutilated inscription found near Tivoli (Tibur) seems to prove that he was twice governor of Syria. (Tacitus Ann. III. 48 and 22; Suet. Tib. 49 ; art. in Encycl. Bibl.).