Footnote 147: Il. iii. 243-244; v. 638-651; xviii. 117-119. Footnote 148: Cf. the translation of Menelaus, ch. I, notes 28, 29. Footnote 149: Hymn in Dem. 480-482. Footnote 150: Ben Sira knows of no life after death except Sheol. Perhaps it is better to say that he refuses to acknowledge any. His repeated affirmations have the air of consciously repudiating a doctrine advanced by others. The author of Wisdom (iii. 4) is sure of an immortality of the elect. It is in the apocryphal literature generally, in Enoch, the Testaments of the Patriarchs—most of them written in the first century B.C.E.—that the scattered and contradictory references to a future life are to be found. Footnote 151: Josephus, Wars, II. viii. 14. His words are (οἱ Σαδδουκαῖοι) ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ’ Ἄδου τιμωρίας καὶ τιμὰς ἀναιροῦσι. The passages in Josephus are our only contemporary authority for the sects and their differences; and Josephus was a Pharisee. The word αναιροῦσι would in this context naturally have the meaning “deny,” but it might also simply indicate that the Sadducean belief on the subject was, in his opinion, so vague or so qualified as to render their whole transcendental scheme ineffectual. It is, however, more natural to give the word its dialectic sense (Cf. Plato, Rep. 533 c). Footnote 152: Joseph. Ant. XIII. x. 10. Kid. 43 a. Footnote 153: The vision of a Messianic age in Isaiah ii. 4, and Micah iv. 1, expressly includes the gentiles. This is the more important as it is highly likely that both Micah and Isaiah are here quoting an ancient and widely-accepted prophecy. Footnote 154: There is no direct evidence about the extent of proselytizing in pre-Maccabean times. But there are two forms of proselytizing which always seemed natural and even inevitable to a man of ancient times. The slave, and the stranger actually resident under the roof of a head of a household, were, however foreign in blood, practically members of that household, and it was a small step when they were brought formally into it by appropriate ceremonies. So the first Biblical reference to circumcision especially notes that not merely Abraham but all his household, the slaves born there and those bought of strangers, were circumcised (Gen. xvii. 23, 27). The גר, μέτοικος, the sojourning stranger, is expressly held to the observance of the religious prohibitions. Ex. xii. 43; Lev. xvii. 12. And the relative frequency with which such a stranger became a full proselyte is indicated by Ex. xii. 48, and Num. ix. 14. It is true that the נכר or “stranger in blood” is treated with extreme rigor by Nehemiah, xiii. 30, but it is this same נכר who is referred to as a proselyte in Deutero-Isaiah (Is. lvi. 3, 6). Footnote 155: Ab. R. Nat. ii. 1. Footnote 156: Josephus, Ant. XV. viii. Footnote 157: Josephus, Wars IV. iv.; VII. viii. Footnote 158: