28 See, in the Analekten of Keil and Tzschirner, band i stuck ii., an article by Dr. Schreiter, entitled Philo's Ideen uber Unsterblichkeit, Auferstehung, und Vergeltung. 29 Lightfoot in Matt. xxii. 23. 30 Josephus, De Bell. lib. ii. cap. 8. 31 Ibid. lib. vii. cap. 8. But by far the most numerous and powerful of the Jewish sects at that time, and ever since, were the eclectic, traditional, formalist Pharisees: eclectic, inasmuch as their faith was formed by a partial combination of various systems; traditional, since they allowed a more imperative sway to the authority of the Fathers, and to oral legends and precepts, than to the plain letter of Scripture; formalist, for they neglected the weightier spiritual matters of the law in a scrupulous tithing of mint, cumin, and anise seed, a pretentious wearing of broad phylacteries, an uttering of long prayers in the streets, and the various other hypocritical priestly paraphernalia of a severe mechanical ritual. From Josephus we learn that the Pharisees believed that the souls of the faithful that is, of all who punctiliously observed the law of Moses and the traditions of the elders would live again by transmigration into new bodies; but that the souls of all others, on leaving their bodies, were doomed to a place of confinement beneath, where they must abide forever. These are his words: "The Pharisees believe that souls have an immortal strength in them, and that in the under world they will experience rewards or punishments according as they have lived well or ill in this life. The righteous shall have power to live again, but sinners shall be detained in an everlasting prison."32 Again, he writes, "The Pharisees say that all souls are incorruptible, but that only the souls of good men are removed into other bodies."33 The fragment entitled "Concerning Hades," formerly attributed to Josephus, is now acknowledged on all sides to be a gross forgery. The Greek culture and philosophical tincture with which he was imbued led him to reject the doctrine of a bodily resurrection; and this is probably the reason why he makes no allusion to that doctrine in his account of the Pharisees. That such a doctrine was held among them is plain from passages in the New Testament, passages which also shed light upon the statement actually made by Josephus. Jesus says to Martha, "Thy brother shall rise again." She replies, "I know that he shall rise in the resurrection, at the last day." Some of the Pharisees, furthermore, did not confine the privilege or penalty of transmigration, and of the resurrection, to the righteous. They once asked Jesus, "Who did sin, this man or his parents, that he was born blind?" Plainly, he could not have been born blind for his own sins unless he had known a previous life. Paul, too, says of them, in his speech at Casarea, "They themselves also allow that there shall be a resurrection of the dead, both of the just and of the unjust." This, however, is very