That the evidence to be derived from the writings of Josephus regarding the Pharisees and Sadducees is of great value is undeniable; but two facts must be borne in mind which show that this evidence has to be sifted before it can be relied upon. The first is this: Josephus does not write as a Jew with Jewish interests, but as a Greek from a Greek standpoint. A striking illustration of this is that to him the Jewish parties represent Greek schools of philosophy; thus, he compares the Pharisees with the Stoics,[161] the Essenes with the Pythagoræans,[162] and, although he does not directly say so, he evidently thought the Sadducæan point of view on some things closely connected with Epicuræanism.[163] In some ways Josephus was well equipped for giving information about Jewish parties, for he belonged to an aristocratic priestly family, he was related on the maternal side to the high-priest, was brought up as a Pharisee learned in the Law, and later became intimately acquainted with the teaching of the Sadducees and Essenes.[164] But this advantage is to some extent neutralized by his Hellenistic leaning as well as by the fact that war and politics interested him more than questions concerning Jewish religious culture. If his works are to be used with effect it is necessary to bring into the Greek scenery which he presents a Jewish colouring; one has constantly to be asking oneself, as Leszynsky humorously puts it, whether the shining armour of the warrior or the cloak of the philosopher may not, after all, contain a Rabbi.[165] The second fact which somewhat detracts from the value of Josephus’ evidence is that in all probability that evidence is incomplete; for he says on two occasions in his _Antiquities_ (VIII, v. 9, XVIII, i. 2), when speaking of the Jewish parties, that this subject is dealt with in the _Jewish War_, book the second; but on turning to this (II, viii. 14) we find a very scanty reference to the Pharisees and Sadducees, more scanty than the passing notices in the _Antiquities_; while the Essenes, the least important of the three bodies, are treated at considerable length. At the close of the chapter Josephus says: “This is what I had to say about the philosophic sects among the Jews.” One is forced to the conclusion that a considerable section has for some unknown reason been lost,[166] and that therefore the evidence of Josephus on the subject of the Jewish parties is incomplete. (_b_) _Rabbinical Sources._