Such were the Synagogues, one of which was at this time to be found in every town, and almost in every village throughout Palestine, as also in every city in Syria, Asia Minor, and Greece, where was a Jewish settlement. In Jerusalem itself there are said to have been upwards of 480[154], some of which were built specially for the use of the foreign Jews of Cilicia, Alexandria, and other countries, resident in or visiting the capital. Comp. Acts vi. 9. Where the Jews did not exist in sufficient numbers to found or fill a synagogue, a Proseucha[155] or ‘Place of Prayer’ was built, sometimes open, sometimes covered in, usually outside towns and near running water, for the ablutions before prayer (Acts xvi. 13). It is easy to see how the synagogues thus scattered through wellnigh every town or city in the countries bordering on the Mediterranean, and in which not “Moses” only but “the Prophets” _were read every sabbath-day_ (Acts xv. 21), tended to keep alive Israel’s hopes of the Advent of the Messiah, and to diffuse the expectation of the kingdom of Heaven. CHAPTER II. _THE JEWISH SECTS._ HAVING considered in the previous Chapter the wide dispersion of the Jewish nation, the change in their language, and the general adoption of synagogue worship, we shall now proceed to notice the rise of various sects among the Jews themselves. (i) Of these sects the most important were (a) THE SADDUCEES, (b) THE PHARISEES, (c) THE ESSENES, (d) THE HERODIANS. (a) _The Sadducees._ It has been already observed that the long-continued subjection of the Jews to Grecian monarchs exerted a very marked influence on their habits and modes of life. Familiar not only with the language but the literature and philosophy of Greece, many acquired a strong taste for Grecian studies, preferred the Grecian religion to their own, adopted Grecian manners, and practised Grecian arts[156]. We have seen from time to time how it became the fashion even for many amongst the highest families to adopt Grecian names, and to recommend themselves in every conceivable way to Grecian rulers in the courts of Alexandria and Antioch. The Law, with its restraints and strict requirements, was regarded by them as a heavy yoke, and they affected the gymnasia, the theatres, and all the worldly pleasures of Grecian life. To such aspirants after freedom the principles of the Epicurean philosophy would naturally recommend themselves, the more so as they found special acceptance in the Syrian courts. Amongst the scholars of Simon the Just[157] was Antigonus of Socho, the first of the Jewish doctors who bears a Greek name. Antigonus was the master of one Sadoc[158] (B.C. 291–260), the essence of whose teaching was that virtue is its own reward, that men ought not to serve the Lord for the sake of gain, but to do good because it is right.