The ancient religion of Zoroaster was celebrated; but not therefore the
more understood in the Roman Empire. It was only known, in general, that
the magi admitted a resurrection, a hell, and a paradise; which doctrine
must at that time have made its way to the Jews bordering on Chaldæa;
since, in Herod's time, Palestine was divided between the Pharisees,
who began to believe the dogma of the resurrection, and the Sadducees,
who regarded it only with contempt.
Alexandria, the most commercial city in the whole world, was peopled
with Egyptians, who worshipped Serapis, and consecrated cats; with
Greeks, who philosophized; with Romans, who ruled; and with Jews, who
amassed wealth. All these people were eagerly engaged in money-getting,
immersed in pleasure, infuriate with fanaticism, making and unmaking
religious sects, especially during the external tranquillity which they
enjoyed when Augustus had shut the temple of Janus.
The Jews were divided into three principal factions. Of these, the
Samaritans called themselves the most ancient, because Samaria (then
Sebaste) had subsisted, while Jerusalem, with its temple, was destroyed
under the Babylonian kings. But these Samaritans were a mixture of the
people of Persia with those of Palestine.
The second, and most powerful faction, was that of the Hierosolymites.
These Jews, properly so called, detested the Samaritans, and were
detested by them. Their interests were all opposite. They wished that no
sacrifices should be offered but in the temple of Jerusalem. Such a
restriction would have brought a deal of money into their city; and, for
this very reason, the Samaritans would sacrifice nowhere but at home. A
small people, in a small town, may have but one temple; but when a
people have extended themselves over a country seventy leagues long, by
twenty-three wide, as the Jews had done--when their territory is almost
as large and populous as Languedoc or Normandy, it would be absurd to
have but one church. What would the good people of Montpellier say, if
they could attend mass nowhere but at Toulouse?
Public-domain text, read in full here on John Shaqi.
A Philosophical Dictionary, Volume 03 — John Shaqi
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