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Among The Jews。
1。 Now Cyrenius； a Roman senator； and one who had gone through
other magistracies； and had passed through them till he had been
consul； and one who； on other accounts； was of great dignity；
came at this time into Syria； with a few others； being sent by
Caesar to he a judge of that nation； and to take an account of
their substance。 Coponius also； a man of the equestrian order；
was sent together with him； to have the supreme power over the
Jews。 Moreover； Cyrenius came himself into Judea； which was now
added to the province of Syria； to take an account of their
substance； and to dispose of Archelaus's money； but the Jews；
although at the beginning they took the report of a taxation
heinously； yet did they leave off any further opposition to it；
by the persuasion of Joazar； who was the son of Beethus； and high
priest； so they； being over…pesuaded by Joazar's words； gave an
account of their estates； without any dispute about it。 Yet was
there one Judas； a Gaulonite； （1） of a city whose name was
Gamala； who； taking with him Sadduc； （2） a Pharisee； became
zealous to draw them to a revolt； who both said that this
taxation was no better than an introduction to slavery； and
exhorted the nation to assert their liberty； as if they could
procure them happiness and security for what they possessed； and
an assured enjoyment of a still greater good； which was that of
the honor and glory they would thereby acquire for magnanimity。
They also said that God would not otherwise be assisting to them；
than upon their joining with one another in such councils as
might be successful； and for their own advantage； and this
especially； if they would set about great exploits； and not grow
weary in executing the same； so men received what they said with
pleasure； and this bold attempt proceeded to a great height。 All
sorts of misfortunes also sprang from these men； and the nation
was infected with this doctrine to an incredible degree； one
violent war came upon us after another； and we lost our friends
which used to alleviate our pains； there were also very great
robberies and murder of our principal men。 This was done in
pretense indeed for the public welfare； but in reality for the
hopes of gain to themselves； whence arose seditions； and from
them murders of men； which sometimes fell on those of their own
people； （by the madness of these men towards one another； while
their desire was that none of the adverse party might be left；）
and sometimes on their enemies； a famine also coming upon us；
reduced us to the last degree of despair； as did also the taking
and demolishing of cities； nay； the sedition at last increased so
high； that the very temple of God was burnt down by their
enemies' fire。 Such were the consequences of this； that the
customs of our fathers were altered； and such a change was made；
as added a mighty weight toward bringing all to destruction；
which these men occasioned by their thus conspiring together； for
Judas and Sadduc； who excited a fourth philosophic sect among us；
and had a great many followers therein； filled our civil
government with tumults at present； and laid the foundations of
our future miseries； by this system of philosophy； which we were
before unacquainted withal； concerning which I will discourse a
little； and this the rather because the infection which spread
thence among the younger sort； who were zealous for it； brought
the public to destruction。
2。 The Jews had for a great while had three sects of philosophy
peculiar to themselves； the sect of the Essens； and the sect of
the Sadducees； and the third sort of opinions was that of those
called Pharisees； of which sects； although I have already spoken
in the second book of the Jewish War； yet will I a little touch
upon them now。
3。 Now； for the Pharisees； they live meanly； and despise
delicacies in diet； and they follow the conduct of reason； and
what that prescribes to them as good for them they do； and they
think they ought earnestly to strive to observe reason's dictates
for practice。 They also pay a respect to such as are in years；
nor are they so bold as to contradict them in any thing which
they have introduced； and when they determine that all things are
done by fate； they do not take away the freedom from men of
acting as they think fit； since their notion is； that it hath
pleased God to make a temperament； whereby what he wills is done；
but so that the will of man can act virtuously or viciously。 They
also believe that souls have an immortal rigor in them； and that
under the earth there will be rewards or punishments； according
as they have lived virtuously or viciously in this life； and the
latter are to be detained in an everlasting prison； but that the
former shall have power to revive and live again； on account of
which doctrines they are able greatly to persuade the body of the
people； and whatsoever they do about Divine worship； prayers； and
sacrifices； they perform them according to their direction；
insomuch that the cities give great attestations to them on
account of their entire virtuous conduct； both in the actions of
their lives and their discourses also。
4。 But the doctrine of the Sadducees is this： That souls die with
the bodies； nor do they regard the observation of any thing
besides what the law enjoins them； for they think it an instance
of virtue to dispute with those teachers of philosophy whom they
frequent： but this doctrine is received but by a few； yet by
those still of the greatest dignity。 But they are able to do
almost nothing of themselves； for when they become magistrates；
as they are unwillingly and by force sometimes obliged to be；
they addict themselves to the notions of the Pharisees； because
the multitude would not otherwise bear them。
5。 The doctrine of the Essens is this： That all things are best
ascribed to God。 They teach the immortality of souls； and esteem
that the rewards of righteousness are to be earnestly striven
for； and when they send what they have dedicated to God into the
temple； they do not offer sacrifices （3） because they have more
pure lustrations of their own； on which account they are excluded
from the common court of the temple； but offer their sacrifices
themselves； yet is their course of life better than that of other
men； and they entirely addict themselves to husbandry。 It also
deserves our admiration； how much they exceed all other men that
addict themselves to virtue； and this in righteousness； and
indeed to such a degree； that as it hath never appeared among any
other men； neither Greeks nor barbarians； no； not for a little
time； so hath it endured a long while among them。 This is
demonstrated by that institution of theirs； which will not suffer
any thing to hinder them from having all things in common； so
that a rich man enjoys no more of his own wealth than he who hath
nothing at all。 There are about four thousand men that live in
this way； and neither marry wives； nor are desirous to keep
servants； as thinking the latter tempts men to be unjust； and the
former gives the handle to domestic quarrels； but as they live by
themselves； they minister one to another。 T