Essenes

a Jewish sect, who, according to the description of Josephus, combined the ascetic virtues of the Pythagoreans and Stoics with a spiritual knowledge of the divine law. It seems probable that the name signifies seer, or the silent, the mysterious. As a sect the Essenes were distinguished by an aspiration after ideal purity rather than by any special code of doctrines. There were isolated communities of Essenes, which were regulated by strict rules, analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labor --especially agriculture-- were the marks of the outward life of the Essenes; purity and divine communion the objects of their aspiration. Slavery, war and commmerce were alike forbidden. Their best-known settlements were on the northwest shore of the Dead Sea.

ESSENES

es-senz', (Essenoi, Essaioi):

Contents I. THE NAME

Forms It Assumes-Etymology, Origin

II. AUTHORITIES FOR THE TENETS OF THE ESSENES

1. Philo (1) Description from Quod Omnis Probus Liber (2) Description from Quotation in Eusebius, Preposition Evang. (3) Description of Therapeutae from De Vita Contemplativa

2. Josephus (1) Description from Antiquities of the Jews, XVIII, i, 5 (2) Description from Wars of the Jews, II, viii, 2-13 (3) Incidental Notices

3. Pliny 4. Hegesippus 5. Porphyry 6. Hippolytus-Uses Josephus, but to Some Extent Independent 7. Epiphanius-Confused Account

III. DEDUCTIONS AND COMBINATIONS

1. Government 2. Doctrines

IV. HISTORY AND ORIGIN

1. Essenes and Chasidhim 2. Position of Essenes in Josephus 3. Doctrinal Affinities 4. Essenes and Pythagoras 5. Buddhism and Essenism 6. Parseeism and Essenism 7. Essenism Mainly Jewish

V. RELATION TO APOCALYPTIC BOOKS

1. Reasons for Holding the Essenes to Be the Writers of the Apocalypses 2. Objections Answered

VI. THE ESSENES AND CHRISTIANITY

1. Resemblances between Essenism and Christianity 2. Points of Difference 3. Disappearance of Essenism in Christianity 4. Monachism LITERATURE

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When Josephus describes the sects of the Jews, he devotes most of his time and attention to the third of these sects, the Essenes. Strangely enough, although there are frequent references in the New Testament to the other two sects, the Sadducees and Pharisees, no reference has been found to the Essenes. Notwithstanding this silence of the Gospels, the prominence of this third sect is undeniable. Even in Egypt they are known. Philo, the Jewish philosopher, gives an account of these Essenes in terms that, while in the main resembling those used in Josephus, yet differ enough to prove him clearly an independent witness. Another contemporary, Pliny the Naturalist, also mentions these Essenes. Approximately a century later we have a long account of the habits and tenets of these sectaries in Hippolytus' Refutation of All Heresies. A century and a half later still Epiphanius describes these under various titles. Despite the fact that no reference to the Essenes can be found in the Gospels or the Acts, at all events under that name, there can be no doubt of their existence. Would one understand the Palestine in which our Lord's ministry was carried on, he must comprehend the place occupied by the Essenes.

I. The Name.

This assumes several forms in different authors-indeed sometimes two forms appear in the same author. Josephus uses most frequently the form of the name which stands at the head of this article, but sometimes he speaks of individuals as "Essaeans" (BJ, II, vii, 3; viii, 4). This latter form is that preferred by Philo, a form that is adopted by Hegesippus as quoted by Eusebius, IV, 22. Pliny in his Natural History, v.15 writes "Essaeans." Hippolytus also has "Essenus." Epiphanius has mixed his information so that this sect appears with him under several names as "Ossaei" and "Jessaei." Forms It Assumes-Etymology, Origin:

It is clear that the name is not primarily Greek-it has passed into Greek from another tongue, since none of the forms has any easy derivation in Greek. Notwithstanding, there have been attempts to derive it from some Greek root, but all are preposterous as etymologies. The etymology must be sought either in Hebrew or its cognate, Aramaic The usage in regard to the translation of proper names is our only guide. Reasoning from the practice as seen in the Greek translation of the Scriptures and in Josephus, we can deduce that the first letter of the original word must have been one of the gutturals `, chapter, h, '. That the second letter was a sibilant is certain, and the last was probably y, ', for the final "n" in the common form of the name is due to the desire to render the word suitable for Greek accidence. We may say that to us the two most likely derivations are `asiya', "doers" or 'aciya', "healers." Our preference is for the latter, as one of the characteristics of the Essenes dwelt upon by Josephus is the fact that they were healers by means of herbs and incantations (BJ, II, viii, 6). This view is held by the great mass of investigators, as Bellerman, Gfrorer, Hamburger, Herzfeld, Dahm, etc. The name "Therapeutae" given by Philo to the kindred sect in Egypt supports this etymology, as it would be in one of its senses a translation of it. Lightfoot's objection that it is improbable that the ordinary name of the sect "should have been derived from a pursuit which was merely secondary and incidental" does not follow analogy. The term "Methodist" was derived from a purely temporary characteristic of the society that gathered round Wesley. The extreme probability, from the fact that the name is not found in the New Testament, is that it was the nature of a nickname, like "Quakers" applied to the Society of Friends. The multitude that followed Our Lord affords evidence of the influence that a reputation for healing gave to one.

II. The Authorities for the Tenets of the Essenes.

Philo and Josephus, as contemporaries and Jews, are necessarily our principal sources of information. Next is Pliny, though a contemporary of the sect, yet as a Roman, of necessity receiving his information secondhand. There is next in point of date Hippolytus in his work Refutation of All Heresies, written more than a century after the fall of the Jewish state and the disappearance of the Essenes. One point in his favor as an authority is his habit of quoting from sources that would be reckoned good even now. He seems to have founded to some extent on Josephus, but he appears to have made use of some other source or sources as well. Slightly later is Porphyry. He avowedly draws all his information from Josephus The latest of the ancients who may be reckoned as authorities is Epiphanius. Writing in the 4th century, and naturally of a somewhat confused intellect, any statement of his unsupported by other authority is to be received with caution.

1. Philo:

In estimating the evidence that Philo gives concerning the Essenes, we must remember that he was living in Alexandria, not shut up in a Ghetto, but mingling to some extent with the scholars and philosophers of that city. The Jewish community there appears to have been more completely Hellenized than any other assemblage of Jews. The object of Philo's numerous works seems to have been the twofold one of commending Jewish religious thought to the Greek philosophic society in which he mingled, and of commending Greek philosophy to his Jewish kinsmen. The geographic distance from Palestine may be to some degree neglected from the frequent communications between it and Egypt. The work in which Philo devotes most attention to the Essenes is his early work, Quod Omnis Probus Liber, "that every good man is free." This treatise is intended for a Gentile audience-the "Lawgiver of the Jews" is introduced casually first, and then more emphatically, till he is named. The Essenes are brought forward as the very flower and perfection of Mosaism.

(1) Description from Quod Omnis Probus Liber.

"There is a portion of that people called Essenes-over four thousand in my opinion. They are above all servants (therapeutai) of God. They do not sacrifice animals but study to preserve the sanctity of life. They live in villages, avoiding all cities on account of the lawlessness of those that inhabit them. Some of these men cultivate the soil, others live by peaceful arts and so benefit themselves and all their neighbors. They do not lay up treasures of gold or silver for themselves, judging contentment and frugality the great riches. With them are no makers of arms or of military engines and no one is occupied with anything connected with war. They all avoid commerce and navigation, thinking that these employments make for covetousness. They possess no slaves, holding all men to be free and all are expected to aid one another as real (gnesiois) brethren. They devote their attention to the moral part of philosophy-to the neglect of logic-using, as instructors, the laws of their country which it would have been impossible for the human mind to devise save by Divine inspiration. They abstain from all work on the seventh day, which they look on as sacred. On it they assemble in sacred buildings which are called synagogues and, seated in order according to age, they hear the Scriptures (tas biblous) read and expounded. They are thus taught to choose what is right and to avoid what is wrong. They use a threefold criterion-love of God, love of virtue, love of man. They carefully avoid oaths and falsehood-they regard God as the author of all good. They all dwell in companies, so that no one has a dwelling absolutely his own. They have everything in common, their expenses, their garments, their food. When they work for wages they do not retain these for themselves, but bring it into the common stock. The sick are not neglected when they are unable to contribute to the common store. They respect their seniors as if they were their parents. Such men never can be enslaved. As a proof of this none of the many oppressors of their land were able to bring any accusation against the Holy Essenes."

The above is a very much condensed summary of the passage on the Essenes in Philo, QOPL. No one can fail to be struck with the resemblance all this has in the first place to the teaching of the Sermon on the Mount and the practice of the early church. Although celibacy is not mentioned it is implied in the picture here presented of the Essenes. There is another account in a passage quoted from Philo by Eusebius, Preparatio Evangelica, VIII, 11:

(2) Description from Quotation in Eusebius, Preposition Evang.

"Our lawgiver trained (eleipsen, "anointed") ten thousands of his followers and formed them into a community called Essenes from their holiness. They dwell as numerous communities in many cities and villages of Judea." It will be observed that this contradicts the statement above that there were only 4,000 Essenes and that they avoided cities. "This sect is not hereditary. There are no children nor youths among the Essenes as such persons are unstable. No one among them has property of his own. They regard all possessions as part of a common stock. They all dwell in the same place, forming themselves into clubs and societies. They do everything for the benefit of the whole society, but different members take up different employments, laboring ceaselessly despite cold or heat. Before sunrise they go to their work and do not quit it till sunset. Some are tillers of the soil, some shepherds, some tend bees, some are artisans. These men when they have received their wages give them up to the general manager who purchases what is necessary. Those who live together eat at the same table day after day. Their dress also is common. In winter they have thick cloaks, in summer light mantles. Each takes what he wants. When anyone falls sick he is cured from their common resources. Old men, even if they happen to be childless, are as if they had a numerous offspring of affectionate children. They repudiate marriage because they look on woman as a selfish creature and specially addicted to jealousy and hypocrisy, thus likely to dissolve their brotherhood. A man bound to a woman is hampered by his affection, is no longer a free man but a slave" (compare 1 Corinthians 7:1. Paul mentions the same difficulties in regard to wedlock).

(3) Description of Therapeutae from De Vita Contemplativa:

In his Treatise De Vita Contemplativa Philo, commencing with a reference to the Essenes, passes on to describe a similar class of coenobites who have their settlements near the Moerotic Lake. These he calls Therapeutae, or in the feminine, Therapeutrides, a title which he interprets as "healers." While there are many points of resemblance, there are also not a few features of difference. We shall give as full an extract as in the previous instances.

It is related that they have separate houses and only come together for worship or for feasts. They have parallel societies for men and for women. As in the case of the Essenes there is a reading of ancient sacred books and an exposition of the passage read. The name Therapeutae, with the explanation of the name given by Philo, affords a link, as said above, with the Essenes, if the etymology of their name which we have seen reason to prefer be the true one. There seems also to be some connection between these Jewish monks and the Christian monks of some three centuries later. It ought to be remarked that many suspicions have been thrown on the authenticity of De Vita Contemplativa. Although critical names of authority may be named on that side, yet it may be doubted whether the reasons are sufficient. Lucius, who is the main opponent, does so mainly to invalidate the existence of the Therapeutae. He thinks De Vita Contemplativa was composed by a Christian to give an antiquity to the Christian monks. To prove a practice to have been Jewish would be far from commending it to Christians. But more, the resemblance to the Christian monks, although close on some points, in others of importance the difference is equally prominent. While the common feast suggests the Agapae of the early church, we must remember that this was not a monastic peculiarity. The fact that a female community existed alongside of the male and joined with them in worship is out of harmony with what we know of early monasticism. The feast of the 50th day has no parallel in Christianity.

2. Josephus:

Like Philo, Josephus wrote for a non-Jewish audience. In Rome the philosophic ideas held in the Hellenic world were prevalent, so he, as much as Philo, had a temptation to be silent on any subject which might shock the sensibilities or provoke the ridicule of his masters. In particular, in describing the habits and tenets of the Essenes, for whom he professed so high an admiration, he would need to be specially careful to avoid causes of offense, as in such a case he would be liable to be involved in their condemnation. In dealing with the notices he gives of the Essenes we would consider the descriptions at length first, and then the incidental notices of individual Essenes.

(1) Description from Antiquities of the Jews, XVIII, i, 5

The description which comes earliest in history-not, however, the earliest written-is in Antiquities of the Jews, XVIII, in connection with the census and survey under Quirinius (Cyrenius) and the resistance to it by Judas of Gamala. He there (Ant., XVIII, i, 5) begins by referring to their theological position, that they believed in the most absolute preordination. They teach the immortality of souls and a state of rewards and punishments. Although they dedicated gifts to the temple they offered no sacrifices, presumably bloody sacrifices, as they have offerings of their own. A singular statement is made that "they are on this account excluded from the common court" (koinou temenismatos). They occupy themselves with husbandry. "They excel in justice all other men." They have all things in common. They neither marry wives nor keep slaves. He says, as does Philo, that they number over four thousand men. They appoint "good men priests who should receive the fruits of their labor for the sake of corn and food."

(2) Description from Wars of the Jews, II, viii, 2-13

A much fuller account is found in the earlier written treatise on the Wars of the Jews, II, viii, 3. In this work he emphasizes the ascetic side of Essenism.

"The Essenes," he says, "reject pleasures as vice. They despise marriage though they do not absolutely repudiate it, but are suspicious of women. They despise riches and have all things in common. They think oil a defilement. They wear white garments. They elect overseers (epimeletai) to manage their common affairs, much as the Christian bishops did those of the churches under them. They have no one city but many of them dwell in every city." It may be observed that this statement is a contradiction of Philo's statement and that of Josephus himself above, that they were only 4,000. "When any of them go from one city to another they find the houses of those of their sect open to them as if they were their own." It is probable that as the apostles, when sent out by our Lord to preach, were on entering a city to ask who in it was worthy, the traveling Essenes would inquire who in it were Essenes. Like the apostles they took nothing with them when they traveled save weapons for defense against robbers, just as the apostles had at the time of the Last Supper two swords with which they had likely provided themselves for similar reasons. "They get up before sunrise and offer up prayers which they have received from their ancestors. They are then dismissed to their several employments to the fifth hour, they bathe in cold water, put on white linen garments and enter the refectory as if into a temple. Food is set before each." Much like the Christian grace before meat, a priest offers up prayer. Again, as grace after meat, when the meal is finished the priest again prays. "Both before and after their refection they sing praise to God. As Christ commanded His disciples and said, `Swear not at all,' they avoid oaths, indeed esteem them worse than perjury. New members were admitted to the society by baptism, and oaths were laid upon them that they were to be submissive to those in authority in the society. They were to keep the doctrines of the sect secret. They kept the Sabbath with greater strictness than did any other section of the Jews. Heinous sins were punished by expulsion from the order which, as they felt their oaths still binding on them, amounted to death. Judicial sentences are arrived at with the utmost care; decisions are come to by an assembly of not less than a hundred who are chosen to be judges. When once the sentence has been pronounced it stands fixed. They regard the bodies as corruptible but the souls are immortal. They believe in a Paradise resembling the Islands of the Blest." One thing is to be observed: "they are bound by oath to preserve the sacred books of their sect, ta haireseos auton biblia, and the names of the angels." They utter predictions by means of their sacred books, which predictions are generally fulfilled. There is, however, another sort of Essenes who do not avoid marriage.

The philosopher Porphyry mentions that Josephus had an account of the Essenes in the second book against the Gentiles. If this means Contra Apienem, no such passage is to be found in that work now. It may, however, be some work of Josephus which has not come down to us, which Porphyry has misnamed, though this is unlikely.

(3) Incidental Notices:

This is not, however, the whole of the information concerning the Essenes which we can gather from Josephus. The earliest of these incidental notices occurs under the reign of Jonathan (Ant., XIII, v, 9), when the historian mentions the three sects of the Jews, when the only peculiarity he assigns to the Essenes is that they believe that everything happens according to fate. Next, in relating the fate of Antigenus, he tells how Judas, an Essene teaching in the temple, when he saw Antigonus, declared that he was proved a false prophet, as he had foretold that Antigonus was to die that day at Struto's tower (Caesarea), and he was now six hundred furlongs off from there. Here the statement that the Essenes were excluded from the temple seems directly contradicted. In the days of Herod (XV, x, 4, 5) Josephus relates that while Herod demanded oaths of submission from others he excused the Essenes, from the favor he had to them on account of one Menahem, a member of this sect, who foretold his reign. This Essene seems to have been about the court and to have nothing of the coenobitic agriculturist about him. The Essenian fame for prediction and the interpretation of dreams is related in regard to Archelaus, the son of Herod (BJ, II, vii, 3). Archelaus had a dream, and applied to an Essene, Simon or Simeon, who foretold the end of his reign. In singular contrast to what had been said by Philo of the objection the Essenes had in regard to everything connected with war, one of the leading generals of the Jews when they rebelled against the Romans was John the Essene, who was made governor of certain toparchies in the North (BJ, II, xx, 4). He was killed in the battle near Ascalon with which the war began, which ended in the capture of Jerusalem by Titus (BJ, III, ii, 1). There is also mention of a gate of the Essenes in Jerusalem, which seems to imply that a number of them permanently resided there.

3. Pliny:

Pliny speaks of the Essenes in his Natural History (v.17) in somewhat rhetorical terms. They dwell on the west side of the Dead Sea-"a wonderful race without women, without money, associates of the palms." They are recruited by those wearied of life, broken in fortunes. "Thus a race is eternal through thousands of ages (seculorum) in which no one is born; so fruitful to them is repentance of life in others." He refers to the fertility of Engedi and adds, "now burned up."

4. Hegesippus:

There is an enigmatical passage quoted by Eusebius from Hegesippus in which the Essaeans (Essenes), the Galileans, Hemerobaptists, Masbotheans, Samaritans and Pharisees are declared to hold different opinions about circumcision among the sons of Israel "against the tribe of Judah and of Christ" (kata tes phules Iouda kai Christou).

5. Porphyry:

Porphyry's note regarding the Essenes is simply taken from Josephus

6. Hippolytus:-Uses Josephus, but to Some Extent Independent

In the great work of the mysterious bishop, Hippolytus, discovered some sixty years ago, there is a description of the Essenes. Although the work is a Refutation of All Heresies, implying that the opinions maintained were erroneous and required to be refuted, the author does nothing to exhibit the erroneousness of the Essene tenets or habits. In regard to the Gnostic heresies Hippolytus endeavored to reach original sources; presumably he did so in the present case. Although there is no doubt of his indebtedness to Josephus, yet for the features where he differs from Josephus, or supplements him, we may assume that he has behind his statements some authority which he regarded as valid. In some cases there may be a suspicion that in his eagerness to show that certain heresies were derived from this or that heathen philosophical system he has modified the heresy to suit the derivation he has supposed. This, however, does not apply to the Essenes. In the ninth book of his Refutation of All Heresies, Hippolytus takes up Jewish sects (haireseis) which, following Josephus, he reckons as three. The first he discusses is the Essenes. They are very devotional and temperate and eschew matrimony. They despise wealth, and from sharing with the destitute they do not turn away (compare Matthew 5:42; the verb used is the same). Anyone joining the sect must sell all that he has (compare Matthew 19:21; the same words are used in Acts 4:32, 37). Overseers epimeletai are chosen by show of hands cheirotonein (Acts 14:23). They do not stay in one city but many settle in every city. They dress always in white, but do not own two cloaks or two pairs of shoes, much as our Lord's instructions to His apostles when He sent them out two and two (Matthew 10:10). Their daily course of conduct is described very much in the same terms as those used by Josephus Before dawn they begin their day by prayer and singing a hymn. They return from their work before midday, at the fifth hour, and bathemselves in cold water and clothemselves in garments of white linen. After that they repair into the common apartment. They seat themselves in silence; the cook places food before each individual. The priest prays and pronounces a blessing on the food. At the end of the meal the priest again prays, and those who have partaken join in singing a hymn of thanksgiving. They lay aside their white linen garments, and resume their ordinary clothing and betake themselves again to their occupations. Supper at sunset is conducted in a similar manner. All obey the president (proestos) in whatever he enjoins. No one amongst them is in the habit of swearing. They are careful to read the law and the prophets. Other works of faithful men they also study. All that join the sect are put on probation. The entrant receives a white robe and a linen girdle, and is supplied with an axe for the purposes mentioned in Deuteronomy 23:13. He has to take solemn oaths to worship God, to be just, not to hate anyone who injures him, but to pray for him (compare Matthew 5:44). He promises also to show respect to all in authority, as all authority is from God (1 Peter 2:13). He is not to divulge the secret doctrines of the society. There follows a description of the fate of those expelled from the society and the mode of conducting trials, borrowed from Josephus Hippolytus proceeds to give an account of four different subsects of the Essenes, all seeming of more than even the wonted fanaticism of the Essenes. One sect would not use coins because of the image of the Emperor on them, inasmuch as this was of the nature of idolatry. Others were prepared to enforce circumcision at the point of the sword. According to Hippolytus the Zealots were Essenes. Later he mentions the class that were freer and did not abjure marriage. A very marked point of difference between the tenets of the Essenes, as described by Philo and Josephus, and those attributed to them by Hippolytus, is in regard to the doctrine of the resurrection. Hippolytus affirms that they did believe in the resurrection of the body. The others, while not in terms denying that they did believe in it, ignore it in such a way as might lead the reader, as indeed it did Bishop Lightfoot, to think that they denied it altogether. The treatment Paul received at Athens when he preached the resurrection showed how incongruous this doctrine seemed to the Greeks. Philo and Josephus wrote for Greek audiences-for the Romans, so far as culture went, were Greeks-and had to consider their taste. Another point held in abeyance by both those writers was the Messianic hopes that we know from the New Testament were so prevalent. Hippolytus says "all sections look for the Messiah," but held that He was to be merely man born in the ordinary way. The reason of Philo's silence and that of Josephus is easily understood. They had commended the Essenes so highly; if they mentioned that they had treasonable hopes of a Messiah who should rule the world, their own personal loyalty would become doubtful. For our part we should regard all the positive elements in Hippolytus' description as worthy of acceptance.

7. Epiphanius-Confused Account:

The last authority to whom we would refer is Epiphanius. In his anxiety to make up the number of heresies, the Essenes figure repeatedly under different names. He declares the Essenes to be a sect of the Samaritans closely associated with the Sebuans and Gortheni. Among the Jews he has three sects whom he calls Hemerobaptistae, Nazaraei and Osseni. Besides he has a sect called Sampseans, evidently also Essenes, which he mixes up with the followers of Elkaisa. He does not seem to have any clear idea about their tenets or habits. The Samaritan sects differ about the three Jewish feasts, but he does not make it clear in what they differ. The Sebuans seem to have reversed the order of the Jewish feasts, but whether the Essenes and Gortheni did so likewise is not clear. That the Essenes whom we are considering were not Samaritans appears to be as certain as anything about this enigmatic sect can be. The obscure sentence quoted by Eusebius from Hegesippus might be interpreted as supporting this statement of Epiphanius, but it is too enigmatic to be pressed. As to the three Jewish sects the first named-Hemerobaptistae-suits the daily washings of the Essenes, but he asserts that they agree with the Sadducees in denying the resurrection. The Nazareans or Nazarenes are not to be confounded with a Christian sect of nearly the same name. They resided in the district East of Jordan. They held with the Jews in all their customs, believing in the patriarchs, but did not receive the Pentateuch, though they acknowledged Moses. The Osseni are the likest to the Essenes, as they are said to dwell near the Dead Sea, only it is on the side opposite to Engedi. Epiphanius leaves them to denounce Elxai and his brother Jexais, of which latter nothing further is known.

III. Deductions and Combinations.

From the characteristics so many, so confusing, indeed, in some respects so contradictory, it is difficult to get a consistent picture. They are said to be only four thousand, yet they are many ten thousands. They reside in Engedi, a company of coenobites. They dwell in villages and avoid towns, yet they dwell many in every city and in populous communities. They avoid everything connected with war, yet one of their number is one of the trusted generals of the Jews in their rebellion against the Romans. They keep away from the Temple, yet one of them, Judas, is teaching in the Temple when he sees Antigonus, whose death he had foretold. The only way in which any consistency can be brought into these accounts is by taking advantage of what Josephus and Hippolytus say about the subsections into which the Essenes were distinguished.

A parallel the present writer has elsewhere used of the Methodists is illuminative. While the most prominent body of Methodists are Arminians, there are the Calvinistic Methodists. While Wesleyan Methodists do not allow women to preach, the Primitive Methodists do. This is so far confirmed by the fact that while the abjuring of marriage is a marked feature in the representation of Philo, yet the latter says that one class of the Essenes not only do not themselves oppose matrimony but regard those that do oppose it as enemies of the human race. The residents in Engedi formed but a small proportion of the Essenes. It is probable that of them the statement, found alike in Philo and Josephus, that they were 4,000, applies. All the features of the picture of the daily common meals, rising before sunrise, joint devotions, may be true in their fullness only of the community by the Dead Sea. What Philo says (quoted by Eusebius, Preposition Evan., VIII, 11), that among the Essenes "there are no youths or persons just entering on manhood, only men already declining towards old age," would indicate that the settlement at Engedi was an asylum for those who, having borne the burden and heat of the day, now retired to enjoy repose.

1. Government:

They had communities apparently all over Palestine, if not also beyond its bounds, over each of which there was a president appointed (Hip., IX, 15). This would mean that in towns of any size they would have a synagogue. They appear to have had houses of call, though it may have been that every member of the Essene community kept open house for all members of their sect who might be traveling. The traveler, when he came to a city, would inquire for any that were Essenes, as the apostles were commanded by their Lord, in similar circumstances, to inquire ("search out") who in a city were "worthy." The common meals might to some extent be observed in these different scattered communities, probably at intervals, not daily as at Engedi. At these the secret sacred books, read and studied with so great regularity at Engedi, would also be read.

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A Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in Matthew 19:11, 12, Colossians 2:8, 18, 23.

(n.) Plural of Essene.