conquests to the north, east, and south.  When the brave Jannaeus Alexander died (675), the Jewish kingdom stretched towards the south over the whole Philistian territory as far as the frontier of Egypt, towards the south-east as far as that of the Nabataean kingdom of Petra, from which Jannaeus had wrested considerable tracts on the right bank of the Jordan and the Dead Sea, towards the north over Samaria and Decapolis up to the lake of Gennesareth; here he was already making arrangements to occupy Ptolemais (Acco) and victoriously to repel the aggressions of the Ityraeans.  The coast obeyed the Jews from Mount Carmel as far as Rhinocorura, including the important Gaza—­Ascalon alone was still free; so that the territory of the Jews, once almost cut off from the sea, could now be enumerated among the asylums of piracy.  Now that the Armenian invasion, just as it approached the borders of Judaea, was averted from that land by the intervention of Lucullus,(11) the gifted rulers of the Hasmonaean house would probably have carried their arms still farther, had not the development of the power of that remarkable conquering priestly state been nipped in the bud by internal divisions.

Pharisees
Sadducees

The spirit of religious independence, and the spirit of national independence—­the energetic union of which had called the Maccabee state into life—­speedily became once more dissociated and even antagonistic.  The Jewish orthodoxy or Pharisaism, as it was called, was content with the free exercise of religion, as it had been asserted in defiance of the Syrian rulers; its practical aim was a community of Jews, composed of the orthodox in the lands of all rulers, essentially irrespective of the secular government—­ a community which found its visible points of union in the tribute for the temple at Jerusalem, which was obligatory on every conscientious Jew, and in the schools of religion and spiritual courts.  Overagainst this orthodoxy, which turned away from political life and became more and more stiffened into theological formalism and painful ceremonial service, were arrayed the defenders of the national independence, invigorated amidst successful struggles against foreign rule, and advancing towards the ideal of a restoration of the Jewish state, the representatives of the old great families—­the so-called Sadducees—­partly on dogmatic grounds, in so far as they acknowledged only the sacred books themselves and conceded authority merely, not canonicity, to the “bequests of the scribes,” that is, to canonical tradition;(12) partly and especially on political grounds, in so far as, instead of a fatalistic waiting for the strong arm of the Lord of Zebaoth, they taught that the salvation of the nation was to be expected from the weapons of this world, and from the inward and outward strengthening of the kingdom of David as re-established in the glorious times of the Maccabees.  Those partisans of orthodoxy found their support in the priesthood and the multitude;