3. Their Eventual Fate. — The fact of the rapid dis- appearance of the Sadducees from histor}' after the 1st century, and the subsequent predominance among the Jews of the opinions of the Pharisees, remains to be considered. Two circumstances indirectly but power- fulh' contributed to produce this result: 1st, the state of the Jews after the capture of Jerusalem by Titus; and, 2d, the growth of the Christian religion. As to the first point it is difficult to overestimate the consterna- tion and dismay which the destruction of Jerusalem occasioned in the minds of sincerely religious Jews. Their holy city was in ruins; their holy and beautiful Temple, the centre of their worship and their love, had been ruthlessly burned to the groimd, and not one stone of it was left upon another; their magnificent hopes, either of an ideal king who was to restore the empire of David, or of a Son of Man who was to appear to them in the clouds of heaven, seemed to them for a while like empty dreams ; and the whole visil>le world was, to their imagination, black with desolation and despair. In this their hour of darkness and anguish, they natu- rallj' turned to the consolations and hopes of a future state; and the doctrine of the Sadducees that there was nothing beyond the present life would have ap- peared to them cold, lieartless, and hateful. Again, while they were sinik in the lowest depths of depres- sion, a new religion which they despised as a heresy and a superstition, of which one of tlieir own nation was the object, and another the unrivalled missionary to the heathen, was gradually making its way among the subjects of their detested conquerors, the Komans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus, and a conse- quent resurrection of all mankind, which was accepted IX.-Q
by its heathen converts with a passionate earnestness, of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead can form only a faint idea. To attempt to check the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeav- or to check an explosive power by ordinary mechani- cal restraints. Consciously, therefore, or unconsciouslv, many circumstances combined to induce the Jews, who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to as- sert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments. A great belief was thus built up on a great fiction ; early teaching and custom supplied the place of evidence; faith in an imaginary fact produced results as striking as could have flowed from the fact itself; and the doctrine of a Mosaic oral law, enshrin- ing convictions and hopes deeply root«d in the human heart, has triumphed for nearly eighteen centuries in the ideas of the Jewish people. See Eabbinism.
4. Their Modern Representatives. — IMany leading Jew- ish writers (Pinsker, Geiger, Flirst, etc.) claim the Ka- raites as lineal descendants of the Sadducees; and this identity is quietly assumed by Ginsburg in the art. in Kitto's Ci/clojjcedia, which we have thus far mainly fol- lowed. It is true the modern Karaite Jews hold, in common with the Sadducees, the decided rejection of the oral law. Less important coincidences are also pointed out, such as their views of worldly policy, their notions respecting the Levirate law, retaliation, inheri- tance, defilement, the Sabbath, phylacteries, etc. ; but these particulars, if indeed not merely accidental, are certainly not conclusive, in the absence of any link of historical connection between the two sects. On the other hand, the failure of agreement in the marked ten- et respecting the resurrection is a sufficient oifset to these other marks of identity. See Karaites.
V. The literature is nearly the same as that for the Pharisees (q. v.). The following monographs, however, may be specified: Cellarius, De Causis cur Sadduccei Aiifjelos negarint (Ziz. 1637); Eeiske, De Sadducais (Jen. 1G66) ; ]\Iieg, De A rejXimento Christ, adversus Sad- duceeos (Heidelb. 1G77); Willemer, iJe Sadduceeis (Viteb. 1680); Barthel, De Sadducceis (Lips. 1680); Lund, De Pharis<eis, Sadducceis et Esse7iis (Aboa?, 1689); Salden, De Sadditcais et Pharisceis (in his Otia Theol. p. 554) ; Buding, De Sadducceismo Annm et Caiaphce (Buding. 1719); Cohius, A7\fjum.Jes.Chr.cont7aSadduc(eos(yiteh. 1727); Wallher, jDe Immoi-talitate Animarum a Saddu- cceis negata (Neubrand. 1776); Schultze, Conjecfurce Hist.-criticce de Sadducceis (Hal. 1779) ; Schiiffer, Oratio apyitptvcyi in Ecclesia Hehrcea Sadduceu (Jen. s. a.) ; Harenberg, Nerrus Demonstrationis a Chi-isto in Saddu- cceos susceptce (in Iken's Thesaur. ii, 242) ; Gade, De Sadducceorum in Gente Judaica Auctoritate (in the Mis- cell. Lips. New. ii, 13; v, 440); Giildenapfel, .losephi de Sadducceorum Canone Sententia (Jen. 1804) ; (Jrossman, De Philosophia Sadducceorum (Lij^s. 1836-39, 4 vols.) ; Hanne, Die Pharisder it. Saddncder als polit. Parteien (in Hilgenfeld's Zeitschrift, 1867). See Philosophy.
Sade, Jean Baptists de, a French prelate, nephew of Kichard, was born at Avignon in 1632. After the death of his uncle he became bisho)) of Ca- vaillon, and died Dec. 21, 1707. He left several relig- ious works: Instructions Chretiennes et Morales (1G9G): —Reflexions Chretiennes sur les Psaumes Penitentiaux Ti-ouvees dans la Cassette d'AiUoine I, Roi de Portugal (1698). — Hoefer, Nouv. Biog. Generale, s. v.