should be king, and should reign tyrannically, and that for more
than twenty or even thirty years. All which came to pass
accordingly.

(8) There is so much more here about the Essens than is cited
from Josephus in Porphyry and Eusebius, and yet so much less
about the Pharisees and Sadducees, the two other Jewish sects,
than would naturally be expected in proportion to the Essens or
third sect, nay, than seems to be referred to by himself
elsewhere, that one is tempted to suppose Josephus had at first
written less of the one, and more of the two others, than his
present copies afford us; as also, that, by some unknown
accident, our present copies are here made up of the larger
edition in the first case, and of the smaller in the second. See
the note in Havercamp's edition. However, what Josephus says in
the name of the Pharisees, that only the souls of good men go out
of one body into another, although all souls be immortal, and
still the souls of the bad are liable to eternal punishment; as
also what he says afterwards, Antiq. B. XVIII. ch. 1. sect. 3,
that the soul's vigor is immortal, and that under the earth they
receive rewards or punishments according as their lives have been
virtuous or vicious in the present world; that to the bad is
allotted an eternal prison, but that the good are permitted to
live again in this world; are nearly agreeable to the doctrines
of Christianity. Only Josephus's rejection of the return of the
wicked into other bodies, or into this world, which he grants to
the good, looks somewhat like a contradiction to St. Paul's
account of the doctrine of the Jews, that they "themselves
allowed that there should be a resurrection of the dead, both of
the just and unjust," Acts 24:15. Yet because Josephus's account