The change in the current of life, caused by political events, showed itself even more in the sphere of religion than in the literature and habits of the people in general. The victory over the Syrians, the expulsion of the Hellenists, the subjection of the Idumæans, the humiliation of the Samaritans, culminating in the destruction of the Temple of Gerizim, were so many triumphs of Judaism over its enemies, and were sanctioned as such by the champions of the religious party. In order to stamp them indelibly on the memory of future generations, their anniversaries were to be kept like the days of the consecration of the Temple. Religion was still the great underlying impulse in all movements, and showed its strength even in the abuse to which it gave rise when it forced Judaism upon the heathens. In the meantime the religious consciousness of the people shone with a clearer light in consequence of the wider field upon which it had entered; the wider view which had been gained into the various relations of life, the advance out of the narrow circle of tradition and inherited customs, produced schism and separation amongst the Judæans themselves. The strict religious party of Assidæans withdrew from the scene of passing events, and, in order to avoid mixing in public life, they sought a secluded retreat where they could give themselves up to undisturbed meditation. In this solitude they formed themselves into a distinct order, with strange customs and new views, and received the name of Essenes. Their example, however, of giving up all active share in the public weal was not followed by all the strictly devout Judæans, the majority of whom, on the contrary, whilst firmly adhering to the precepts of their faith, considered it a religious duty to further the independence of their country. Thus there arose a division among the pious, and a national party separated itself from the Assidæans or Essenes, which did not avoid public life, but, according to its strength and ability, took an active part in public affairs. The members of this numerous sect began at this time to bear the name of Pharisees (Perushim). But this sect, the very center, as it were, of the nation, having above all things at heart the preservation of Judaism in the exact form in which it had been handed down, insisted upon all political undertakings, all public transactions, every national act being tried by the standard of religion. To these demands, however, those who stood at the head of military or diplomatic affairs, and who saw how difficult it was always to deal with political matters according to the strict claims of their faith, would not or could not reconcile themselves. Thus a third party was formed--that of the Sadducees (Zadukim)--the members of which, without forsaking the religion, yet made the interests of the nation their chief care and object. Of these sects--the Assidæan-Essenes, the Pharisees, and