by the shambles of the Temple, were primary grounds for a moral revolt among Jews and proselytes, or that Jesuism so began. The types of the worse scribes and Pharisees were very speedily developed in the new sect, as in every other; and such Jesuists as are portrayed in the First Epistle to the Corinthians cannot be supposed to have rejected Judaism on the score of its moral crudity. What they were much more likely to resent was its demand for tribute concurrently with its disparagement of the Gentile proselyte; and, last but not least, its barbarous rite of circumcision, for which even the pro-Jewish Jesuists had finally to substitute baptism. The relation of Judaism to Jesuism, then, was somewhat as that of a mother country to a colony; the latter growing by help of the former, deriving from it speech, lore, ideals, methods, models, and prestige, till in time the new environment elicits special characteristics, and mere geographical division no less than self-interest vetoes the payment of the old tribute. As usual, there was in the colony a loyalist party which bitterly resisted the severance. § 3. Jewish Sects: the Essenes While Josephus specifies four Jewish "sects," there was in Jewry really only one dissenting sect in the modern sense of the term, apart from the Jesuists. Pharisees and Sadducees were analogous rather to the sections or "schools" of the Churches of Rome and England, the former being "orthodox and more," inasmuch as they held by the law, but further insisted on the doctrine of a future state, which was not contained in the Mosaic books; while the Sadducees, either from pre-Maccabean conservatism or from Hellenistic scepticism, held by the pure Mosaic system, of which, being for the most part of priestly status, they were the main administrators. It is noteworthy that it is the Pharisees, who held the tenet of a future life, rather than the Sadducees, who rejected it, that are most acrimoniously handled in the gospels: the former being naturally the most dangerous competitors of the new cult within the Jewish pale. A third body mentioned by Josephus, that of Judas the Galilean, was rather a political than a religious party, being bent simply on maintaining the Jewish nationality as against the Romans.