Grecized in speech and name, and no doubt in dress, the Jews accepted for their conduct the external forms and standards about them. One very interesting indication of the completeness with which they identified themselves with the city in which they lived is the expression “fatherland” that they used of it; _e.g._ in Akmonia (Ramsay, Cities and Bishops of Phrygia, no. 561). Again, in Ostia a large and well-carved slab was recently found in which a decree of the Jews at Ostia was set forth. The corporation grants to its gerusiarch, Gaius Julius Justus, a place for a sepulchre. The officers are Livius, Dionysius, Antonius, and another man whose name is lost (Not. Scav. 1907, p. 479). Surely but for the unambiguous statement of the inscription itself one would not have looked for Jews in this assemblage of Julii, Livii, and Antonii. ------------------------------------------------------------------------ CHAPTER XX THE FINAL REVOLTS OF THE JEWS In the generations that followed the fall of the temple, changes of great moment took place, which we can only partially follow from the sources at our disposal. The Mishnah gives in considerable detail the laws that governed the life of the Jew at this period, and also those that regulated the intercourse of Jew and non-Jew. But the Mishnah may after all have been the expression of an ideal as often as it was the record of real occurrences, and the range of its influence during the time of its compilation may have been more limited than its necessarily general phraseology indicates. The Mishnah of Rabbi Judah became the standard text-book in the Jewish academies of Palestine and Babylonia, although not to the total exclusion of other sources of Halakah. That did not occur at once; and even when it was complete, the authority of the presidents of the schools over the Jews resident throughout the world is more or less problematic. For that reason it is especially necessary to note the invaluable records of actual life that appear in the papyri and inscriptions, especially where they show that the intercourse between Jews and pagans was far from being as precisely limited as the Mishnah would compel us to suppose, and men who are at no pains to conceal their Jewish origin permitted themselves certain indulgences that would certainly not have met with the approval of the doctors at Jamnia and Tiberias.