ome, attaching themselves to the principle of
philosophical immortality, imagined the righteous living in the memory
of God, glorious forever in the remembrance of men, and judging the
wicked who had persecuted them.[6] "They live in the sight of God; ...
they are known of God."[7] That was their reward. Others, especially
the Pharisees, had recourse to the doctrine of the resurrection.[8]
The righteous will live again in order to participate in the Messianic
reign. They will live again in the flesh, and for a world of which
they will be the kings and the judges; they will be present at the
triumph of their ideas and at the humiliation of their enemies.

[Footnote 1: Job xxxiii. 9.]

[Footnote 2: It is nevertheless remarkable that Jesus, son of Sirach,
adheres to it strictly (chap. xvii. 26-28, xxii. 10, 11, xxx. 4, and
following, xli. 1, 2, xliv. 9). The author of the book of _Wisdom_
holds quite opposite opinions (iv. 1, Greek text).]

[Footnote 3: Esth. xiv. 6, 7 (apocr.); the apocryphal Epistle of
Baruch (Fabricius, _Cod. pseud., V.T._, ii. p. 147, and following).]

[Footnote 4: 2 _Macc._ vii.]

[Footnote 5: _Pirke Aboth._, i. 3.]

[Footnote 6: _Wisdom_, ii.-vi.; _De Rationis Imperio_, attributed to
Josephus, 8, 13, 16, 18. Still we must remark that the author of this
last treatise estimates the motive of personal recompense in a
secondary degree. The primary impulse of martyrs is the pure love of
the Law, the advantage which their death will procure to the people,
and the glory which will attach to their name. Comp. _Wisdom_, iv. 1,
and following; _Eccl._ xliv., and following; Jos., _B.J._, II. viii.
10, III. viii. 5.]

[Footnote 7: _Wisdom_, iv. 1; _De Rat. Imp._, 16, 18.]

[Footnote 8: 2 _Macc._, vii. 9, 14, xii. 43, 44.]

We find among the ancient people of Israel only very indecisive traces
of this fundamental dogma. The Sadducee, who did not believe it, was
in reality faithful to the old Jewish doctrine; it was the Pharisee,
the believer in the resurrection, who was the innovator. But in
religion it is always the zealous sect which innovates, which
progresses, and which has influence. Besides this, the resurrection,
an idea totally different from that of the immortality of the soul,
proceeded very naturally from the anterior doctrines and from the
position of the people. Perhaps Persia also furnished some of its
elements.[1] In any case, combining with the belief in the Messiah,
and with the doctrin