he describes them. It may, perhaps, be questioned whether a work, of which one half bears dates so recent as 1889 and 1890, can yet have fully earned the title of a classical work. I do not, however, presume to question its ability and research. On the other hand, without detracting from its general character, I can not presume it to be precise and conclusive upon every one of those complicated local histories of Palestinian towns, among which Gadara has to be reckoned. Nor can I help embracing the opinion that he is (in the case before us) overfond of giving the go-by to a difficulty by altering the text of his authority, so as to make it conform to the view he has adopted. No less than five times,[1] upon this very limited subject, does he accept or propose this method of proceeding. At the same time, he altogether passes by phrases, and even passages, of Josephus. which are of real, and, in one or more cases, even of capital importance.
Let the reader test what I have said, in the first place, by reference to the weighty statement of the Jewish historian as to the Sanhedrims of Gabinius.
Soon after the conquest by Pompey, who had himself given proof of his moderation and regard for the religion of a conquered people, Gabinius became administrator of the Roman power; and he divided Palestine into five regions, for the purpose of administering the Jewish law in each of them, through an assembly of elders termed Sanhedrim; possibly also with a view to the easier and more effective collection of the Roman tribute.
Of these regions, according to the text as it stands, one had Gadara for its center; the others being Jerusalem, Sepphoris, Jericho, and Amathus. The measure, and the name of Gadara, are mentioned in two separate passages. Here we have to all appearance a pretty flat contradiction to the theory that Gadara was a Greek or a Gentile city. Accordingly, says Mr. Huxley,[2] Schürer has "pointed out" that what Gabinius really did was to lodge one of these (the Sanhedrims) in Gazara, "far away on the other side of the Jordan." Under this facile phrase of "pointing out" is signified the deliberate alteration of the text, which inconveniently asserts not only in two separate passages, but in two separate works,[3] that the place selected was not Gazara but Gadara. Without doubt any theory can be established with ease, if we are free thus to bend the original text into conformity with its demands. In this instance that text contains, as we shall see, a specific statement, which, as Mr. Huxley must have found if he had referred to Josephus, made it manifestly impossible that he could have written Gazara in these two places.
