exercise when we recall that Josephus is writing for Gentiles: he is trash-
ing their own native traditions, and he expects to get away with it. He
expects, then, a benevolent readership.
The principal points of this polemical contrast deserve careful attention
from the perspective of our question: Is Josephus appealing to potential con-
verts? In Contra Apionem 2.164–171, we read that Moses rejected other forms
of government in favour of “theocracy,” making God the only sovereign, and
inculcated the noblest possible concept of God as one, eternal, omnipresent,
uncreated, ineffable. Moses’ views have been adopted by some eminent
philosophers, admittedly, but they have failed to make them into a cul-
tural norm as Moses did.
According to Contra Apionem 2.172–183, the comprehensiveness of
Moses’ legislation is without parallel. It is comprehensive in scope, in
method (because, for Judeans, theory is inseparable from practice, whereas
others have difficulty uniting theory and practice), and in constituency
(for even women and children know and observe the laws). The pervasive
legal literacy of the Judeans produces a unique harmony of outlook among
them. The supreme value in Judean culture, overriding all others, is life in
accord with the laws.
InContra Apionem 2.184–189, Josephus asks rhetorically concerning
the Judean Law: “What could one change in it? What more beautiful Law
could have been found?...Could there be a more beautiful or just Law than
one that makes God the Governor of all things, assigns the administration
of the greatest matters to the collective body of priests, and then entrusts
the government of the other priests to the high priest?” The whole admin-
istration of the state, he says, “resembles some sacred ceremony.” Again,
the law is perfect and complete.
The lengthy section in Contra Apionem 2.190–219, which comes next, is
a radiant summary of the Judean Law’s content, emphasizing its humane-
ness. It teaches a philosophical conception of the one true God, who is
worshipped by the practice of virtue, not by sacrifice; the cult is practised
at one temple only, with great restraint and dignity, and with prayer only
for the common good, not for selfish ends; rites of passage (marriage, birth,
and death) are all regulated so as to encourage virtue and humanity; filial
piety ranks very highly; all social relationships are ordered to ensure jus-
tice; aliens are welcome to join the culture; merciful treatment of others,
even declared enemies and animals, is required of Judeans; penalties for
transgression are severe—in many cases, death (this is evidently an attrac-
tive feature!); and the promise of a new and better life awaits those who
are faithful to the Law.
TheContra Apionemin Social and Literary Context 163