At this point the reply to the Alexandrian anti-Semite comes to an end, and the rest of the book comprises a defense of the Jewish legislation, "which is intended not as an eulogy but as an apology." The broad aim is to show that the Law inculcates humanity and piety; but Josephus, before setting himself to this, again labors to point out that it is pre-eminent in antiquity over any of the Greek codes. This done, he gives a summary of the principles of Judaism, which is unlike anything else he wrote in its masterly grasp of the spirit of the religion and in its philosophical attitude. So great indeed is the contrast between this epilogue and the bald summary of the Mosaic laws in the _Antiquities_ that it is safe to say that Josephus had for his later work lighted on a fresh and more inspired source. His presentation has the regular characteristic of the Alexandrian school, an insistence on the universal and philanthropic elements of the Mosaic law; and it is likely that he had before him either Philo's work on the Life of Moses, or another work, which his predecessor had used. It matters little that there are differences of detail between his and Philo's interpretations: the manner and the general purport are the same, and the manner is not the usual manner of Josephus, and altogether different from the treatment in the _Antiquities_. He lays down with great clearness the dominant features of the Mosaic constitution. It is a theocracy, i.e. the state depends on God. The passage in which he makes good this principle is a striking piece of reasoning in comparative religion, worthy to be quoted in full: