there. So Sennacherib, in all his monuments, does not refer to the destruction of his army in the time of Hezekiah. Napoleon gathered 450,000 men at Dresden to invade Russia. At Moscow the soft falling snow conquered him. In one night 20,000 horses perished with cold. Not without reason at Moscow, on the anniversary of the retreat of the French, the exaltation of the prophet over the fall of Sennacherib is read in the churches. James Robertson, Early History of Israel, 395, note ? ?Whately, in his Historic Doubts, draws attention to the fact that the principal Parisian journal in 1814, on the very day on which the allied armies entered Paris as conquerors, makes no mention of any such event. The battle of Poictiers in 732, which effectually checked the spread of Mohammedanism across Europe, is not once referred to in the monastic annals of the period. Sir Thomas Browne lived through the Civil Wars and the Commonwealth, yet there is no syllable in his writings with regard to them. Sale says that circumcision is regarded by Mohammedans as an ancient divine institution, the rite having been in use many years before Mohammed yet it is not so much as once mentioned in the Koran.?
Even though we should grant that Josephus does not mention Jesus, we should have a parallel in Thucydides, who never once mentions Socrates, the most important character of the twenty years embraced in his history. Wieseler, however, in Jahrbuch f. d. Theologie, 23:98, maintains the essential genuineness of the commonly rejected passage with regard to Jesus in Josephus, Antiq., 18:3:3, omitting, however, as interpolations, the phrases: ?if it be right to call him man?; ?this was the Christ?; ?he appeared alive the third day according to prophecy ?; for these, if genuine, would prove Josephus a Christian, which he, by all ancient accounts, was not. Josephus lived from A. D. 34 to possibly 114. He does elsewhere speak of Christ; for he records (20:9:1) that Albinus ?assembled the Sanhedrim of judges, and brought before them the brother of Jesus who was called Christ, whose name was James, and some others...and delivered them to be stoned.? See Niese?s new edition of Josephus: also a monograph on the subject by Gustav Adolph Muller, published at Innsbruck, 1890. Rush Rhees, Life of Jesus of Nazareth, 22 ? ?To mention Jesus more fully would have required some approval of his life and teaching. This would have been a condemnation of his own people whom he desired to commend to Gentile regard, and he seems to have taken the cowardly course of silence concerning a matter more noteworthy, for that generation, than much else of which line writes very fully.?
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