was still in process of development. To their later interpretations of
the law they attributed great authority. One of their maxims was: "It
is a worse offence to teach things contrary to the ordinances of the
scribes than to teach things contrary to the written law." Naturally their
attempt to anticipate by definite regulations each individual problem led
them to absurd extremes and in time obscured the real intent of the older
laws, but the spirit which actuated it was progressive. They also did not
hesitate to accept the growing popular belief in angels and spirits. Like
the earlier prophets, they recognized the presence of Jehovah directing
the life of the nation and of the individual. They accepted the new-born
belief in the immortality of the individual, clinging, however, to the
hope of a bodily resurrection. They also held to the popular messianic
hopes which became more and more prominent during the Maccabean and Roman
periods.

The Pharisees were the most democratic party in Judaism. While
for their own members they insisted upon a most rigorous ceremonial
regime, they allowed the common people to ally themselves with them
as associates. In their acceptance of the popular hopes and in their
endeavor to adapt Israel's law to the life of the nation and thus
establish a basis for the realization of Israel's hopes they appealed to
the masses and exerted over them a powerful influence. Josephus asserts
that so great was the influence of the Pharisees with the people that the
Sadducees, in order to carry through their policies, were obliged,
nominally, at least, to adopt the platform of their rivals. The Pharisees
were also zealous in teaching the people and thus kept in close touch with
the masses. They, therefore, stood as the true representatives of Judaism.
Their principles have survived and are still the foundations of orthodox
Judaism.