"But our legislator very carefully joined these two methods of instruction together; for he neither left these practical exercises to be performed without verbal instruction, nor did he permit the learning of the law to proceed without the exercises for practice; but beginning immediately from the earliest infancy and the regulation of our diet, he left nothing of the very smallest consequence to be done at the pleasure and disposal of the individual. Accordingly, he made a fixed rule of law, what sorts of food they should abstain from, and what sorts they should use; as also what communion they should have with others, what great diligence they should use in their occupations, and what times of rest should be interposed, in order that, by living under that law as under a father and a master, we might be guilty of no sin, neither voluntary nor out of ignorance. For he did not suffer the guilt of ignorance to go without punishment, but demonstrated the law to be the best and the most necessary instruction of all, directing the people to cease from their other employments and to assemble together for the hearing and the exact learning of the law,--and this not once or twice or oftener, but every week; which all the other legislators seem to have neglected." This passage contains, in many ways, an admirable explanation of Judaism as a law of conduct, inculcating morality by good habit; it lacks, indeed, any deep spiritual note or mystical exaltation, but it was likely for that reason to appeal to the practical, material-minded Roman. Josephus corroborates what Seneca had grudgingly remarked, that the Jews understood their laws; and it is this, he says, which made such a wonderful accord among us, to which no other nation can show a parallel. The eloquent insistence on the harmony uniting the Jewish people is another proof that Josephus is here reproducing the ideas of others, for it is in complete and glaring contrast with what he had repeatedly written in his _Antiquities_ and his _Wars_ about the strife of different sects. His books would have supplied the best argument to any pagan criticising his apology. Josephus further ascribes to the singleness of the tradition the absence of original genius among the people. The excellence of the Law produces a conservative outlook, whereas the Greeks, lacking a fixed law, love a new thing. S.D. Luzzatto, the Hebraist of the middle of the nineteenth century, emphasized the same contrast between Hellenism and Hebraism.