Judean laws do not depict gods in human form or as having human pas-
sions, as do the traditions of other nations.
InContra Apionem 2.255–278, Judeans are said to agree with the very
best Greek philosophers in both maintaining laws and refusing to associ-
ate with lawbreakers. But they are much more open than others to adopted
foreigners. Significantly, in view of the common perception of Judean clan-
nishness, Josephus concedes that, “we do not wish to have fellowship with
those who select another way of life” (2.258). Nevertheless, he continues,
“We, on the contrary, though we do not consider it worthwhile to pursue
the customs of others, still we receive with pleasure [or: offer a warm recep-
tion to] those who decide to share ours with us. And this should be a clear
sign, I think, of both our humanity and our magnanimity” (2.261).
As in the preface to Antiquitates judaicae,the willingness to share the ben-
efits of Judean culture with others, as Josephus himself did by following
the example of the high priest Eleazar, is said to be a sign of magnanim-
ity. Judeans cannot keep secret the good things that they enjoy. As in Antiq-
uitates judaicae,Josephus stresses simultaneously the separateness of Judean
culture and its openness to converts. This is, really, the positive face of the
points criticized by Juvenal and Tacitus: even though the Judeans hold
themselves separate from others, they welcome converts, who then become
part of a tightly knit community.
Josephus follows up on the point (C.Ap. 2.262–278): if the Judeans are
charged with misanthropy because of their adherence to their own laws and
rejection of foreign practices, then the legendary Athenians and Spartans
should be so charged as well; every self-respecting country fosters its own
laws. On the other hand, those other nations—including the nations of
Josephus’s readers—have long since given up this admirable practice and
allowed their laws to fall into disuse. Indeed, they have become so lax in
enforcement that fines are now accepted in cases of adultery, and “viola-
tion of the laws has with most nations become a fine art. Not so with us”
(2.276–277). We see Josephus, here again, appealing to the law-and-order
instincts of readers who see lawlessness all around them.
In stark contrast with the failure of tradition among other peoples,
the Judeans’ laws are not only observed by themselves, but have for a long
time been borrowed by others as well (C.Ap. 2.279–286). In particular:
The masses have for a long time shown great eagerness for our piety, and
there is not one city, whether Greek or barbarian, nor a single nation,
which the custom of the seventh day, which we keep free of work, has
not infiltrated, and where the fasts, and burning of lamps, and many of
our prohibitions with respect to meats are not observed. They try furtherTheContra Apionemin Social and Literary Context 165