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oduced　as　witnesses　　　thereto　many　ancient　writers；　who　have　made　mention　of　us　　　in　their　books；　while　they　had　said　that　no　such　writer　had　so　　　done。　Moreover；　they　had　said　that　we　were　sprung　from　the　　　Egyptians；　while　I　have　proved　that　we　came　from　another　　　country　into　Egypt：　while　they　had　told　lies　of　us；　as　if　we　　　were　expelled　thence　on　account　of　diseases　on　our　bodies；　it　　　has　appeared；　on　the　contrary；　that　we　returned　to　our　　　country　by　our　own　choice；　and　with　sound　and　strong　bodies。　　　Those　accusers　reproached　our　legislator　as　a　vile　fellow；　　　whereas　God　in　old　time　bare　witness　to　his　virtuous　conduct；　　　and　since　that　testimony　of　God；　time　itself　hath　been　　　discovered　to　have　borne　witness　to　the　same　thing。　　　　　　42。　As　to　the　laws　themselves；　more　words　are　unnecessary；　　　for　they　are　visible　in　their　own　nature；　and　appear　to　teach　　　not　impiety；　but　the　truest　piety　in　the　world。　They　do　not　　　make　men　hate　one　another；　but　encourage　people　to　　　communicate　what　they　have　to　one　another　freely；　they　are　　　enemies　to　injustice；　they　take　care　of　righteousness；　they　　　banish　idleness　and　expensive　living；　and　instruct　men　to　be　　　content　with　what　they　have；　and　to　be　laborious　in　their　　　calling；　they　forbid　men　to　make　war　from　a　desire　of　getting　　　more；　but　make　men　courageous　in　defending　the　laws；　they　　　are　inexorable　in　punishing　malefactors；　they　admit　no　　　sophistry　of　words；　but　are　always　established　by　actions　　　themselves；　which　actions　we　ever　propose　as　surer　　　demonstrations　than　what　is　contained　in　writing　only：　on　　　which　account　I　am　so　bold　as　to　say　that　we　are　become　the　　　teachers　of　other　men；　in　the　greatest　number　of　things；　and　　　those　of　the　most　excellent　nature　only；　for　what　is　more　　　excellent　than　inviolable　piety？　what　is　more　just　than　　　submission　to　laws？　and　what　is　more　advantageous　than　　　mutual　love　and　concord？　and　this　so　far　that　we　are　to　be　　　neither　divided　by　calamities；　nor　to　become　injurious　and　　　seditious　in　prosperity；　but　to　contemn　death　when　we　are　in　　　war；　and　in　peace　to　apply　ourselves　to　our　mechanical　　　occupations；　or　to　our　tillage　of　the　ground；　while　we　in　all　　　things　and　all　ways　are　satisfied　that　God　is　the　inspector　and　　　governor　of　our　actions。　If　these　precepts　had　either　been　　　written　at　first；　or　more　exactly　kept　by　any　others　before　us；　　　we　should　have　owed　them　thanks　as　disciples　owe　to　their　　　masters；　but　if　it　be　visible　that　we　have　made　use　of　them　　　more　than　any　other　men；　and　if　we　have　demonstrated　that　　　the　original　invention　of　them　is　our　own；　let　the　Apions；　and　　　the　Molons；　with　all　the　rest　of　those　that　delight　in　lies　and　　　reproaches；　stand　confuted；　but　let　this　and　the　foregoing　　　book　be　dedicated　to　thee；　Epaphroditus；　who　art　so　great　a　　　lover　of　truth；　and　by　thy　means　to　those　that　have　been　in　　　like　manner　desirous　to　be　acquainted　with　the　affairs　of　our　　　nation。　　　

APION　BOOK　2　FOOTNOTES

（1）　The　former　part　of　this　second　book　is　written　against　the　calumnies　of　Apion；　and　then；　more　briefly；　against　the　like　calumnies　of　Apollonius　Molo。　But　after　that；　Josephus　leaves　off　any　more　particular　reply　to　those　adversaries　of　the　Jews；　and　gives　us　a　large　and　excellent　description　and　vindication　of　that　theocracy　which　was　settled　for　the　Jewish　nation　by　Moses；　their　great　legislator。

（2）　Called　by　Tiberius　Cymbalum　Mundi；　The　drum　of　the　world。

（3）　This　seems　to　have　been　the　first　dial　that　had　been　made　in　Egypt；　and　was　a　little　before　the　time　that　Ahaz　made　his　＇first＇　dial　in　Judea；　and　about　anno　755；　in　the　first　year　of　the　seventh　olympiad；　as　we　shall　see　presently。　See　2　Kings　20：11；　Isaiah　38：8。

（4）　The　burial…place　for　dead　bodies；　as　I　suppose。

（5）　Here　begins　a　great　defect　in　the　Greek　copy；　but　the　old　Latin　version　fully　supplies　that　defect。

（6）　What　error　is　here　generally　believed　to　have　been　committed　by　our　Josephus　in　ascribing　a　deliverance　of　the　Jews　to　the　reign　of　Ptolemy　Physco；　the　seventh　of　those　Ptolemus；　which　has　been　universally　supposed　to　have　happened　under　Ptolemy　Philopater；　the　fourth　of　them；　is　no　better　than　a　gross　error　of　the　moderns；　and　not　of　Josephus；　as　I　have　fully　proved　in　the　Authentic。　Rec。　Part　I。　p。　200…201；　whither　I　refer　the　inquisitive　reader。

（7）　Sister's　son；　and　adopted　son。

（8）　Called　more　properly　Molo；　or　Apollonius　Molo；　as　hereafter；　for　Apollonins；　the　son　of　Molo；　was　another　person；　as　Strabo　informs　us；　lib。　xiv。

（9）　Furones　in　the　Latin；　which　what　animal　it　denotes　does　not　now　appear。

（10）　It　is　great　pity　that　these　six　pagan　authors；　here　mentioned　to　have　described　the　famous　profanation　of　the　Jewish　temple　by　Antiochus　Epiphanes；　should　be　all　lost；　I　mean　so　far　of　their　writings　as　contained　that　description；　though　it　is　plain　Josephus　perused　them　all　as　extant　in　his　time。

（11）　It　is　remarkable　that　Josephus　here；　and；　I　think；　no　where　else；　reckons　up　four　distinct　courts　of　the　temple；　that　of　the　Gentiles；　that　of　the　women　of　Israel；　that　of　the　men　of　Israel；　and　that　of　the　priests；　as　also　that　the　court　of　the　women　admitted　of　the　men；　（I　suppose　only　of　the　husbands　of　those　wives　that　were　therein；）　while　the　court　of　the　men　did　not　admit　any　women　into　it　at　all。

（12）　Judea；　in　the　Greek；　by　a　gross　mistake　of　the　transcribers。

（13）　Seven　in　the　Greek；　by　a　like　gross　mistake　of　the　transcribers。　See　of　the　War；　B。　V。　ch。　5。　sect。　4。

（14）　Two　hundred　in　the　Greek；　contrary　to　the　twenty　in　the　War；　B。　VII。　ch；　5。　sect。　3。

（15）　This　notorious　disgrace　belonging　peculiarly　to　the　people　of　Egypt；　ever　since　the　times　of　the　old　prophets　of　the　Jews；　noted　both　sect。　4　already；　and　here；　may　be　confirmed　by　the　testimony　of　Isidorus；　an　Egyptian　of　Pelusium；　Epist。　lib。　i。　Ep。　489。　And　this　is　a　remarkable　completion　of　the　ancient　prediction　of　God　by　Ezekiel　29：14；　15；　that　the　Egyptians　should　be　a　base　kingdom；　the　basest　of　the　kingdoms；〃　and　that　〃it　should　not　exalt　itself　any　more　above　the　nations。〃

（16）　The　truth　of　which　still　further　appears　by　the　present　observation　of　Josephus；　that　these　Egyptians　had　never；　in　all　the　past　ages　since　Sesostris；　had　one　day　of　liberty；　no；　not　so　much　as　to　have　been　free　from　despotic　power　under　any　of　the　monarchies　to　that　day。　And　all　this　bas　been　found　equally　true　in　the　latter　ages；　under　the　Romans；　Saracens；　Mamelukes；　and　Turks；　from　the　days　of　Josephus　till　the　present　ago　also。

（17）　This　language；　that　Moses；　〃persuaded　himself〃　that　what　he　did　was　according　to　God's　will；　can　mean　no　more；　by　Josephus's　own　constant　notions　elsewhere；　than　that　he　was　〃firmly　persuaded；〃　that　he　had　〃fully　satisfied　himself〃　that　so　it　was；　viz。　by　the　many　revelations　he　had　received　from　God；　and　the　numerous　miracles　God　had　enabled　him　to　work；　as　he　both　in　these　very　two　books　against　Apion；　and　in　his　Antiquities；　most　clearly　and　frequently　assures　us。　This　is　further　evident　from　several　passages　lower；　where　he　affirms　that　Moses　was　no　impostor　nor　deceiver；　and　where　he　assures　that　Moses's　constitution　of　government　was　no　other　than　a　theocracy；　and　where　he　says　they　are　to　hope　for　deliverance　out　of　their　distresses　by　prayer　to　God；　and　that　withal　it　was　owing　in　part　to　this　prophetic　spirit　of　Moses　that　the　Jews　expected　a　resurrection　from　the　dead。　See　almost　as　strange　a　use　of　the　like　words；　〃to　persuade　God；〃　Antiq。　B。　VI。　ch。　5。　sect。　6。

（18）　That　is；　Moses　really　was；　what　the　heathen　legislators　pretended　to　be；　under　a　Divine　direction；　nor　does　it　yet　appear　that　these　pretensions　to　a　supernatural　conduct；　either　in　these　legislators　or　oracles；　were　mere　delusions　of　men　without　any　demoniacal　impressions；　nor　that　Josephus　took　them　so　to　be；　as　the　ancientest　and　contemporary　authors　did　still　believe　them　to　be　supernatural。

（19）　This　whole　very　large　passage　is　corrected　by　Dr。　Hudson　from　Eusebius's　citation　of　it；　Prep。　Evangel。　viii。　8；　which　is　here　not　a　little　different　from　the　present　MSS。　of　Josephus。

（20）　This　expression　itself；　that　〃Moses　ordained　the　Jewish　government　to　be　a　theocracy；〃　may　be　illustrated　by　that　parallel　expression　in　the　Antiquities；　B。　III。　ch。　8。　sect。　9；　that　〃Moses　left　it　to　God　to　be　present　at　his　sacrifices　when　he　pleased；　and　when　he　pleased；　to　be　absent。〃　Both　ways　of　speaking　sound　harsh　in　the　ears　of　Jews　and　Christians；　as　do　several　others　which　Josephus　uses　to　the　heathens；　but　still　they　were　not　very　improper　in　him；　when　he　all　along　thought　fit　to　accommodate　himself；　both　in　his　Antiquities；　and　in　these　his　books　against　Apion；　all　written　for　the　use　of　the　Greeks　and　Romans；　to　their　notions　and　language；　and　this　as　far　as　ever　truth　would　give　him　leave。　Though　it　be　very　observable　withal；　that　he　never　uses　such　expressions　in　his　books　of　the　War；　written　originally　for　the　Jews　beyond　Euphrates；　and　in　their　language；　in　all　these　cases。　However；　Josephus　directly　supposes　the　Jewish　settlement；　under　Moses；　to　be　a　Divine　settlement；　and　indeed　no　other　than　a　real　theocracy。

（21）　These　excellent　accounts　of　the　Divine　attributes；　and　that　God　is　not　to　be　at　all　known　in