founded a city resembling Jerusalem; whereas in the _Antiquities_ he states that the Onias who fled to Egypt because Antiochus deprived him of office was the son of the high priest. Again, in the _Wars_ he makes Mattathias kill the Syrian governor Bacchides; whereas, in the _Antiquities_, agreeing with the First Book of the Maccabees, he says that the Syrian officer who was slain at Modin was Appelles. Josephus in the _Wars_ follows his Hellenistic source for the history of the Hasmonean monarchy without introducing any Jewish knowledge and without criticism. His summary is of incidents, not of movements, and he has a liking for romantic color. The piercing of the king's elephant by the Maccabean Eleazar, the prediction by an Essene of the murder of Antigonus, the brother of King Aristobulus I, are detailed. The inner Jewish life is passed over in complete silence until he comes to the reign of Alexander. Then he describes the Pharisees as a sect of Jews that are held to be more religious than others and to interpret the laws more accurately.[1] The description is clearly derived from a Greek writer, who regards the Jewish people from the outside. It is quite out of harmony with the standpoint which Josephus himself later adopts. In this passage he presents the Pharisees as crafty politicians, insinuating themselves into the favor of the queen, and then ordering the country to suit their own ends. Without describing the other sects, he continues the narration of intrigues and wars till he reaches the intervention of Pompey in the affairs of Palestine. [Footnote 1: B.J. I. v. 2.] From this point the treatment is fuller. No doubt the Hellenistic historians paid more attention to the Jews from the moment when they came within the orbit of the Roman Empire; but while in the _Antiquities_ Josephus refers several times to the statements of two or three of the Greco-Roman writers, in the _Wars_ he quotes no authority. From this it may be inferred that in the earlier work he is following but one guide.