Essenes Jewish Encyclopedia

7/27/2019 Essenes Jewish Encyclopedia

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ESSENES (etymology doubtful; probably two words are represented, "Essenes" and "Essæi":Essenes = Ἐσσηνοὶ = , "the modest," "humble,"or "pious ones" [so Josephus in most passages;Pliny, in "Historia Naturalis," v. 17, used"Esseni"]; Essæi = Ἐσσαῖου = , the "silent" or

"reticent" ones [so at times Josephus, andregularly Philo; Οσσαῖοι in Epiphanius]; others, with less probability, derive the name from theSyriac "ḥase," pl. "ḥasen," status emphaticus"ḥasaya" [the pious; this explanation wassuggested by De Sacy and adopted by Ewald, Wellhausen, and Schürer]; from the Aramaic

"asa" [= "to heal," or "the healers"; soBellermann, Herzfeld, Geiger]; from "'asah"[="to do," with reference to the "'anshema'aseh," the men of wondrous practise: Suk. v.4]; from a town by the obscure name of "Essa"

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[Josephus, "Ant." xiii. 15, § 3; so Hilgenfeld];from "ḥaza" [= "to see," "seers"]; from "'ashen"[="strong"]; from seḥa" [= "to bathe"; soGraetz]):

Table of Contents

The Essenes in History.Origin of the Essenes."The Ancient Ḥasidim."The "Zenu'im," or Chaste Ones.The "Hashsha'im," or Secret Ones."Watikim" and "Holy Ones."Survivals of the Hasidim.Philo's Account of the Essenes.Study of the Law.Their Communism.The Essenes Advanced in Years. Josephus' Account.Hippolytus' Description Compared with Josephus'.Essenes Travel Constantly.Prayers and Meals.The Law and the Prophets.Discipline of the Essene Order.Sabbath Observance.

Zealots Also Essenes.Essene View of Resurrection.Purpose of the Essene Brotherhood.Types of Essenes.Traces of Essenism and Anti-Essenism.Relation of Essenism to Christianity.

A branch of the Pharisees who conformed to the most rigid rules of Leviticalpurity while aspiring to the highest degree of holiness. They lived solely by thework of their hands and in a state of communism, devoted their time to study

and devotion and to the practise of benevolence, and refrained as far as feasiblefrom conjugal intercourse and sensual pleasures, in order to be initiated intothe highest mysteries of heaven and cause the expected Messianic time to come('Ab. Zarah ix. 15; Luke ii. 25, 38; xxiii. 51). The strangest reports were spreadabout this mysterious class of Jews. Pliny (l.c.), speaking of the Essenecommunity in the neighborhood of the Dead Sea, calls it the marvel of theworld, and characterizes it as a race continuing its existence for thousands of

ESSENES - JewishEncyclopedia.com http://www.jewishencyclopedia.com/articles/586

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men of intense patriotic sentiment; it is probable that from their ranksemanated much of the apocalyptic literature. Of one only, by the name of Banus(probably one of the Banna'im; see below), does Josephus ("Vita," § 2) relatethat he led the life of a hermit and ascetic, maintaining by frequent ablutions ahigh state of holiness; he probably, however, had other imitators besides Josephus.

Origin of the Essenes.

To arrive at a better understanding of the Essenes, the start must be made fromthe Ḥasidim of the pre-Maccabean time (I Macc. ii. 42, vii. 13; II Macc. xiv. 6), of whom both the Pharisees and the Essenes are offshoots (Wellhausen,"Israelitische und Jüdische Geschichte," 1894, p. 261). Such "overrighteousones," who would not bring voluntary sacrifices nor take an oath, are alluded toin Eccl. vii. 16, ix. 2, while the avoidance of marriage by the pious seems to bealluded to in Wisdom iii. 13-iv. 1 (comp. II Macc. xiv. 6, 25). The avoidance of swearing became also to a certain extent a Pharisaic rule based on Ex. xx: 7(see Targ.; Ned. 8b; Yer, Ned. iii. 38a; Soṭah 9b; Ber. 33a); and the rule (Matt. v.37, R. V.) "Let your speech be, Yea, yea; Nay, nay," is also Talmudic (B. M. 49a). As a matter of fact, the line of distinction between Pharisees ("Perushim") andEssenes was never very clearly drawn (see "Perishut" in Abot iii. 13; Soṭah iii. 4,xi. 15; Tosef., Soṭah, xv. 11; Ṭoh. iv. 12; B. B. 60b).

Thus the more than six thousand Pharisees who claimed to be "highly favoredby God" and to possess by "divine inspiration foreknowledge of things to come,"and who refused to take an oath of fealty to Herod, predicting his downfallwhile promising children to Bagoas, the eunuch (Josephus, "Ant." xvii. 2, § 4),

were scarcely different from those elsewhere called "Essenes" ("Ant." xv. 10, §4).

"The Ancient Ḥasidim."

About the organization of the ancient Ḥasidim little is known; but each Phariseehad to be admitted by certain rites to membership in the association ("ḥeber" or"ḥaburah"), receiving the name "ḥaber" therefrom (Dem. ii. 3; Tosef., Dem. ii. 2;Bek. 30b); these fraternities assembled not only for worship but also for meals(see Geiger," Urschrift," pp. 122 et seq.). The Pharisaic and Essene system of organization appears to have been at the outset the same, a fact which implies acommon origin. A remnant of this Ḥasidean brotherhood seems to have beenthe "Neḳiyye ha-Da'at" (the pure-minded) of Jerusalem, who would neither sit atthe table or in court, nor sign a document, with persons not of their own circle(Giṭ. ix. 8; Sanh. 23a). They paid special reverence to the scroll of the Law inthe synagogue (Masseket Soferim, xiv. 14).

But tradition has preserved certain peculiarities of these "ancient Ḥasidim"


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(Ḥasidim ha-rishonim) which cast some light on their mode of life. (1) In orderto render their prayer a real communion with God as their Father in heaven,they spent an hour in silent meditation before offering their morning prayer(comp. Didascalia in Jew. Encyc. iv. 593), and neither the duty of saluting theking nor imminent peril, as, for instance, from a serpent close to their heels,could cause them to interrupt their prayer (Ber. v. 1; Tosef., Ber. iii. 20; Ber.

32b). (2) They were so scrupulous regarding the observance of the Sabbath thatthey refrained from sexual intercourse on all days of the week exceptWednesday, lest in accordance with their singular calculation of the time of pregnancy the birth of a child might take place on a Sabbath and thereby causethe violation of the sacred day (Niddah 38a, b). Peril of life could not inducethem to wage even a war of defense on the Sabbath (I Macc. ii. 38; II Macc. v.25, xv. 4). (3) They guarded against the very possibility of being the indirectcause of injuring their fellow men through carelessness (Tosef., B. Ḳ. ii. 6; B. Ḳ.30a, 50b; comp. Giṭ. 7a: "No injury is ever caused through the righteous"). (4)Their scrupulousness concerning "ẓiẓit" (Men. 40b) is probably only one

instance of their strict observance of all the commandments. (5) Through theirsolicitude to avoid sin (whence also their name "Yire'e Ḥeṭ" = "fearers of sin":Sheḳ. vi. 6; Soṭah ix. 15) they had no occasion for bringing sin-offerings,wherefore, according to R. Judah, they made Nazarite vows to enable them tobring offerings of their own; according to R. Simeon, however, they refrainedfrom bringing such offerings, as they were understood by them to be "anatoning sacrifice for the sins committed against the soul" (Num. vi. 11, Hebr.).This aversion to the Nazarite vow seems to have been the prevailing attitude, asit was shared by Simeon the Just (Sifre, Num. 22; Ned. 10a). (6) Especiallyrigorous were they in regard to Levitical purity ('Eduy. viii. 4; Tosef., Oh. iv. 6,

13, where "zeḳenim ha-rishonim" [the ancient elders] is only another name for"Ḥasidim ha-rishonim"; see Weiss, "Dor," i. 110); they were particularly carefulthat women in the menstrual state should keep apart from the household,perform no household duties, and avoid attractiveness in appearance (Sifra,Meẓora', end; Shab. 64b; Ab. R. N. ii.; "Baraita di Masseket Niddah," inHorowitz's "Uralte Tosefta," 1890, i. 5, p. 16, iii. 2-3, pp. 24-27; "Pitḥe Niddah,"pp. 54 et seq.). (7) This, however, forms only part of the general Ḥasidean rule,which was to observe the same degree of Levitical purity as did the priest whopartook of the holy things of the Temple ("okel ḥullin be-ṭohorat ḳodesh"); andthere were three or four degrees of holiness, of which the Pharisees, or"ḥaberim," observed only the first, the Ḥasidim the higher ones (Ḥag. ii. 6-7;Tosef., Dem. ii. 2). The reason for the observance of such a high degree of holiness must be sought in the fact that Levites who ate "ma'aser" and priestswho ate "terumah" and portions of the various sacrifices had their meals incommon with the rest of the people and had to be guarded against defilement.

The "Zenu'im," or Chaste Ones.


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Upon the observance of the highest state of purity and holiness depended alsothe granting of the privilege, accorded only to the élite of the priesthood, of being initiated into the mysteries of the HolyName and other secret lore. "TheName of twelve letters [see God, Names of ] was, after the Hellenistic apostasy,entrusted only to the 'Ẓenu'im' [the chaste ones] among the priesthood. TheName of forty-two letters was entrusted only to the 'Ẓanua'' and ''Anaw' [the

chaste and the humble] after they had passed the zenith of life and had givenassurance of preserving it [the Name] in perfect purity" (Ḳid. 71a; Eccl. R. iii.11; Yer. Yoma 39d, 40a). There was a twofold principle underlying the necessityof perfect chastity. When God revealed Himself to Moses and to the people of Israel they were enjoined to abstain from sexual intercourse, Israel for the timebeing, Moses for all time (Shab. 87a; Pes. 87b; Ab. R. N. ii., based upon Ex. xix.15; Deut. v. 27). Those in hope of a divine revelation consequently refrainedfrom sexual intercourse as well as other impurity (comp. Rev. xiv. 4; Enoch,lxxxiii. 2).

But there was another test of chastity which seems to have been the chief reason for the name of "Ẓenu'im" (Essenes): the Law (Deut. xxiii. 10-15; comp.Targ. Yer. ad loc.; Sifra, 258; Ber. 62a) enjoins modesty in regard to the coveringof the body lest the Shekinah be driven away by immodest exposure. Prayer wasprohibited in presence of the nude (Ber. 24b), and according to the Book of Jubilees (iii. 30 et seq., vii. 20) it was a law given to Adam and Noah "not touncover as the Gentiles do." The chastity ("ẓeni'ut") shown in this respect byKing Saul and his daughter (I Sam. xxiv. 4; II Sam. vi. 16) gave him and hishousehold a place in rabbinical tradition as typical Essenes, who would alsoobserve the law of holiness regarding diet and distribute their wealth amongthe (poor) people (Pesiḳ. R. 15; Midr. Teh. vii.; Num. R. xi.; Meg. 13b; Yer. Suk. v. 55c). Every devotee of the Law was expected to be a "ẓanua'" (Abot vi. 1;Niddah 12a; Derek Ereẓ Zuṭa vii.), such as were Rachel and Esther (Meg. 13b),Hanan ha-Neḥba, the grandson of Onias the Saint (Ta'an. 23b), R. Akiba (Ket.62b), and Judah ha-Nasi (Yer. Meg. i. 72b).

The "Hashsha'im," or Secret Ones.

The name "Ẓenu'im," which is replaced or explained by "Kesherim" (theblameless ones), another name for "Ḥasidim" (Yer. Dem. vi. 25d; Yer. Yoma iii.40d; comp. Tosef., Dem. vi. 6; Ned. i. 1; Ab. R. N., text B, iv., ed. Schechter, p.

14, and comp. note on p. 15), is also applied, like the term "Ḥashsha'im" (seebelow), to those reticent ones to whom a secret may be confided; e.g., secretscrolls concerning the Temple service were entrusted to them (Tosef., Yoma, ii.7; Yer. Yoma iii. 41a). It is not always clear, however, whether the name denotesthe Essenes or simply the modest ones as a class (see Dem. vi. 6; Ma'as. Sh. v.1; Tosef., Soṭah, xiii. 6). R. Simeon the Ẓanua', who, while disregarding theTemple practise, shows a certain contempt for the high priest (Tosef., Kelim B.


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B. i. 6), appears on all accounts to have been an Essene priest. In an old Armenian version of Philo's dictionary of Hebrew names "Essene" is explainedas "in silence" (Philo, "De Vita Contempla tiva," ed. Conybeare, p. 247). Thesuggestion may be made that the Ḥashsha'im, "the observers of secrecy,"designated also "the sin-fearing," who "had a chamber called 'lishkatḥashsha'im' in the Temple, where they deposited their gifts of charity in secret

and whence the respectable poor drew their support in secrecy," were the sameEssenes from whom "the Gate of the Essenes" in Jerusalem (Josephus, "B. J." v.42) derived its name. According to Tosef., Sheḳ. ii. 16, these Ḥashsha'im had inevery city a special chamber for their charity-box, so that money could bedeposited and taken in secret, a thing that could only be done upon thepresumption that the money belonged to all alike; and since each city had itsadministrative body consisting of its best men, who took charge of the collectionand distribution of charity (Tosef., Peah, iv. 6, 16; Tosef., Sheb. vii. 9), it isprobable that these Essene-like ascetics ("Ẓenu'im": Tosef., Peah, ii. 18)followed their own traditions, though they probably also came under the

general administration.

The explanation of Εσσάιοι given by Suidas (= ϑεωρήτικοι = "men of contemplation," or "mystics") suggests that the name "Ḥashsha'im," like"Ẓenu'im," denoted men entrusted with the secret lore given in a whisper "(Ḥag.13a, 14a; Gen. R. iii.).

"Watikim" and "Holy Ones."

Another name denoting a class of pietistic extremists showing points of contactwith the Essenes is "Watiḳim," (men of firm principles: Sifre, Num. 92; Sifre,

Deut. 13; Müller, "Masseket Soferim," 1878, p. 257, who identifies them withthe Essenes). "The Watiḳim so arranged their morning prayer as to finish theShema' exactly at the time when the sun came out in radiance" (Ber. 9b; comp.Wisdom xvi. 28; II Macc. x. 28); the Watiḳim closed the prayers "Malkiyyot,Shofarot" and "Zikronot" with Pentateuch verses (R. H. 32b). As holders of ancient traditions, they placed their own custom above the universally acceptedhalakah (Masseket Soferim, xiv. 18). Still another name which deserves specialconsideration is "ḳadosh" (saint). "Such is he called who sanctifies himself, likethe 'Nazir,' by abstaining from enjoyments otherwise permissible" (Ta'an. 11a,b; Yeb. 20a; comp. Niddah 12a, where the word "Ẓanu'a" is used instead).

Menahem bar Simai is called "son of the saints" because he would not even look at a coin which bore the image of the emperor or pass under the shadow of anidol (Pes. 104a; Yer, 'Ab. Zarah iii. 42c, 43b, where he is called "Nahum, themost holy one"). In Jerusalem there existed down to the second century acommunity by the name of "The Holy Congregation" ('Edah Ḳedoshah, or ḲehalaḲaddisha), which insisted on each member practising a trade and devoting athird part of the day to the study of the Torah, a third to devotion, and a third to


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work: probably a survival of an Essene community (Eccl. R. ix. 9; Ber. 9b; Tamid27b).

In this connection mention should also be made of the "Banna'im" (builders:Miḳ. ix. 6; Shab. 114a), whom Frankel ("Zeitschrift für die Religiösen Interessendes Judenthums," 1846, p. 455) with great plausibility identifies with the

Essenes. Originally applied to a gild of builders belonging to the Essenes (see"Polistes," below; comp. Abba Ḳolon "the Builder," Cant. R. i. 6; Abba Joseph theBuilder, Ex. R. xiii.; the "Bannai" [Builder] in the companyof R. Gamaliel, whowas to hide in the walls the Targum to Job, Tosef., Shab. xiii. 2), their name wasgiven the meaning of builders of a higher world and afterward applied to theRabbis in general (Ber. 64a; Yer. Yoma iii. 40; Yer. Giṭ. vii. 48d; Ex. R. xxiii.;comp. οἰκοδομεῖν in the "Didascalia" and the Pauline writings). Each hermitbuilt his house himself; hence the names "Banus" and "Bannaia," adopted bymen whose type was the legendary Benaiah ben Jehoiada (Ber. 4a; 18a, b).

Survivals of the Hasidim.

The name of the Ḥasidim of olden times is coupled with that of the "AnsheMa'aseh" (men of miraculous deeds: Suk. v. 4), a fact which shows that bothbelonged to the same class. Ḥanina b. Dosa is called the last of "the miracle-workers" (Soṭah ix. 15). But the Ḥasidim remained wonder-workers in Talmudictimes (Ber. 18b; Lev. R. xxii., where "ish hama'aseh" is translated into "'asḳanbi-debarim"). In fact, there existed books containing miraculous stories of theḤasidim, a considerable number of which were adopted by Talmud and Midrash(see Eccl. R. ix. 10), just as there existed secret scrolls ("Megillot Seṭarim") andethical rules of the Ḥasidim ("Mishnat" or "Megillat Ḥasidim") to which allusion

is made here and there in the Talmud (Yer. Ter. viii. 46b; Yer. Ber. ix. 14d), andthe contents of which have found their way into the pseudepigraphic and earlynon-Talmudic, literature (see Horowitz, l.c.). The Ḥasidim mentioned in oldbaraitas like Temurah (15b) and Soṭah (ix. 15), and in Abot de-Rabbi Natan(viii.), who spent their time on works of charity, are none other but survivals of the ancient Ḥasidim. The Ḥasidean traditions may, therefore, be traced from Jose ben Joezer, the martyr-saint and Ḥasidean leader of the Maccabean time (IIMacc. xiv. 37, where "Razis" is a corruption of the name; Gen. R. lxv.; Frankel,in "Monatsschrift," lii. 406 [1851], down to Phinehas b. Jair, who was both intheory and in practise a disciple of the Ḥasidim (see Bacher, "Ag. Tan." ii. 594 et

seq.); indeed, there is little in Essene life which does not find its explanation inrabbinical sources.

Viewed in the light of these facts, the description of the Essenes given by Philoand Josephus will be better understood and appreciated. Philo describes themin his earlier work, "Quod Omnis Probus Liber," § 12, as

Philo's Account of the Essenes. (comp. Ex. R. xii.: "Moses should not pray to God


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in a city full of idols").

"a number of men living in Syria and Palestine, over 4,000 according to my judgment, called 'Essæi' (ὂσιοι) from their saintliness (though not exactly afterthe meaning of the Greek language), they being eminently worshipers of God(θεραπευταί Θεον)—not in the sense that they sacrifice living animals (like the

priests in the Temple), but that they are anxious to keep their minds in apriestly state of holiness. They prefer to live in villages and avoid cities onaccount of the habitual wickedness of those who inhabit them, knowing, as theydo, that just as foul air breeds disease, so there is danger of contracting anincurable disease of the soul from such bad associations"

This fear of contamination is given a different meaning by Philo ("De VitaContemplativa," ed. Conybeare, pp. 53, 206). Speaking of their occupations, hesays:

(comp. Ḳid. iv. 11; Tosef., Ḳid. v. 15; Masseket Soferim, xv. 10; all these passages

being evidences of the same spirit pervading the Pharisaic schools).

"Some cultivate the soil, others pursue peaceful arts, toiling only for theprovision of their necessary wants. . . . Among all men they alone are withoutmoney and without possession, but nevertheless they are the richest of all,because to have few wants and live frugally they regard as riches [comp. Abotiv. 1: "Who is rich? Who is contented with his lot? for it is said: 'When thoueatest the labor of thy hands happy art thou and it shall be well with thee'" (Ps.cxxviii. 2, Hebr.)]. Among them there is no maker of any weapon of war [comp.Shab. vi. 4], nor any trader, whether huckster or dealer in large merchandise on

land or sea, nor do they follow any occupation that leads to injustice or tocovetousness"

"There is not a single slave among them, but they are all free, serving oneanother; they condemn masters, not only as representing a principle of unrighteousness in opposition to that of equality, but as personifications of wickedness in that they violate the law of nature which made us all brethren,created alike." [This means that, so far from keeping slaves, the Essenes, orḤasidim, made it their special object to ransom captives (see Ab. R. N. viii.;Ta'an. 22a; Ḥul. 7a); they emancipated slaves and taught them the Law, whichsays: "They are My servants (Lev. xxv. 42), but should not be servants of servants, and should not wear the yoke of flesh and blood" (Targ. Yer. to Deut.xxiii. 16-17; Tosef., B. K. vii. 5; Ḳid. 22b.; comp. 38b; Abot i. 10: "Hatemastership!" Abot vi. 2. In regard to their practise of mutual service comp. Ḳid.32b; Luke xxii. 27; John xiii. 1 et seq.).]

Study of the Law. (comp. the name of "doreshe reshumot," allegorists, B. Ḳ.82a).


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"Of natural philosophy . . . they study only that which pertains to the existenceof God and the beginning of all things ["ma'ase merkabah" and "ma'asehbereshit"], otherwise they devote all their attention to ethics, using asinstructors the laws of their fathers, which, without the outpouring of the divinespirit ["ruaḥ ha-ḳodesh"], the human mind could not have devised. These areespecially taught on the seventh day, when, abstaining from all other work, they

assemble in their holy places, called synagogues, sitting in rows according totheir age, the younger ones listening with becoming attention at the feet of theelder ones. One takes up the holy book and reads aloud, another one fromamong the most learned comes forward and explains whatever may not havebeen understood—for, following their ancient traditions, they obtain theirphilosophy by means of allegorical interpretation"

"Thus they are taught piety, holiness, righteousness, the mode of governingprivate and social affairs, and the knowledge of what is conducive or harmful orindifferent to truth, so that they may choose the one and shun the other, their

main rule and maxim being a threefold one: love of God, love of manhood (self-control), and love of man. Of the love of God they exhibit myriads of examples,inasmuch as they strive for a continued, uninterrupted life of purity andholiness; they avoid swearing and falsehood, and they declare that God causesonly good and no evil whatsoever [comp. "kol de-abed Raḥmana le-ṭab 'abed,""What the Merciful does is for the good," Ber. 60b]. Their love of virtue isproved by their freedom from love of money, of high station, and of pleasure, bytheir temperance and endurance, by their having few wants, by their simplicityand mild temper, by their lack of pride, by their obedience to the Law, by theirequanimity, and the like. Of their love for man they give proof by their good willand pleasant conduct toward all alike [comp. Abot i. 15, iii. 12: "Receive everyman with a pleasant countenance!"], and by their fellowship, which is beautifulbeyond description.

Their Communism. (comp. B. M. ii. 11).

"No one possesses a house absolutely his own, one which does not at the sametime belong to all; for in addition to living together in companies ["ḥaburot"]their houses are open also to their adherents coming from other quarters[comp. Aboti. 5]. They have one storehouse for all, and the same diet; theirgarments belong to all in common, and their meals are taken in common. . . .

Whatever they receive for their wages after having worked the whole day theydo not keep as their own, but bring into the common treasury for the use of all;nor do they neglect the sick who are unable to contribute their share, as theyhave in their treasury ample means to offer relief to those in need. [One of thetwo Ḥasidean and rabbinical terms for renouncing all claim to one's property inorder to deliver it over to common use is "hefker" (declaring a thing ownerless;comp. Sanh. 49a); Joab, as the type of an Essene, made his house like the


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wilderness—that is, ownerless and free from the very possibility of temptingmen to theft and sexual sin—and he supported the poor of the city with the mostdelicate food. Similarly, King Saul declared his whole property free for use inwarfare (Yalḳ.,Sam. i. 138). The other term is "heḳdesh nekasim" (consecratingone's goods; comp. 'Ar. vi. ; Pes. 57: "The owners of the mulberry-treesconsecrated them to God"; Ta'an. 24a: "Eliezer of Beeroth consecrated to

charity the money intended for his daughter's dowry, saying to his daughter,'Thou shalt have no more claim upon it than any of the poor in Israel.'" Jose ben Joezer, because he had an unworthy son, consecrated his goods to God (B. B.133b). Formerly men used to take all they had and give it to the poor (Lukexviii. 22); in Usha the rabbis decreed that no one should give away more thanthe fifth part of his property ('Ar. 28a; Tosef., 'Ar. iv. 23; Ket. 50a).] They payrespect and honor to, and bestow care upon, their elders, acting toward them aschildren act toward their parents, and supporting them unstintingly by theirhandiwork and in other ways"

Not even the most cruel tyrants, continues Philo, possibly with reference toKing Herod, have ever been able, to bring any charge against these holyEssenes, but all have been compelled to regard them as truly free men. InPhilo's larger work on the Jews, of which only fragments have been preserved inEusebius' "Præparatio Evangelica" (viii.), the following description of theEssenes is given (ch. xi.):

The Essenes Advanced in Years.

"Our lawgiver, Moses, has trained thousands of disciples who, on account of their saintliness, I believe, are honored with the name of Essæi. They inhabit

many cities and villages, and large and populous quarters of Judea. Theirinstitution is not based upon family connections, which are not matters of freechoice, but upon zeal for virtue and philanthropy. There exist no new-bornchildren, and no youth just entering upon manhood, in the Essene community,since the dispositions of such youth are unstable on account of their immaturity;but all are full-grown men, already declining toward old age [compare themeaning of "zeḳenim"], such as are no longer carried away by the vehemence of the flesh nor under the influence of their passions, but are in the enjoyment of genuine and true liberty." [This is the most essential feature of Essenism (comp.Pliny, l.c.), and has been almost entirely ignored. The divine command to marry

and preserve the race is supposed to have been obeyed by every young manbefore the close of his twentieth year (Ḳid. 29b), and he has not discharged hisobligation until he has been the father of at least two children, two sonsaccording to the Shammaites, according to the Hillelites one son and onedaughter (Yeb. vi. 6). It was therefore only at an advanced age that it wasconsidered an act of extreme piety "to leave children, wife, and friends behindin order to lead a life of contemplation in solitude" (Philo, "De Vita


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different degrees of purity and holiness they claim; therefore they keepthemselves away from the common court of the Temple and bring offerings[vegetable sacrifices] of their own. [This certainly does not mean that theyopposed animal sacrifices on principle, but that they brought no free-willofferings for reasons of their own; see above.] They excel all men in conduct,and devote themselves altogether to agriculture. Especially admirable is their

practise of righteousness, which, while the like may have existed among Greeksor barbarians for a little while, has been kept up by them from ancient days [ἐκπαλαιον]; for they, like the Spartans of old and others, have still all things incommon, and a rich man has no more enjoyment of his property than he whonever possessed anything. There are about 4,000 men who live in such manner.They neither marry, nor do they desire to keep slaves, as they think the latterpractise leads to injustice [comp. Abot ii. 7: "Many men servants, much theft"],and the former brings about quarrels; but, living to themselves, they serve oneanother. They elect good men ["ṭobim"; See Charity] to receive the wages of their labor and the produce of the soil, and priests for the preparation

[consecration?] of their bread and meat. They all live alike, and resemble mostthe [holy unmarried] city-builders [pioneers] of the Dacæ"

The chief information concerning the Essenes is given in "De Bello Judaico" (ii.8, §§ 2-13). But this account seems to have been taken from another source andworked over, as the description preserved in Hippolytus' "Refutatio OmniumHæresium" (ix. 18-28) presents a version which, unobserved by most writers,differs in many respects from that of Josephus, being far more genuinely Jewish,and showing greater accuracy in detail and none of the coloring peculiar to Josephus (see Duncker's ed., Göttingen, 1859, p. 472, note). The following isHippolytus' version, the variations in Josephus' being indicated by brackets withthe letter J:

Hippolytus' Description Compared with Josephus'. (comp. Eccl. ix. 8)

"There are three divisions [sects, αἱρετίσται = "philosophical divisions"] amongthem [the Jews]: the Pharisees and Sadducees and the Essenes. These [last]practise a holier life [J: "Jews by birth"] in their display of love for one anotherand of continence [comp. Ẓenu'im, above]; they abstain from every act of covetousness [J: "pleasure as an evil deed"] and avoid even listening toconversation concerning such things. They renounce matrimony, but they take

children of strangers [J: "when they are still easily instructed"; but comp. Abraham in Gen. R. xxxix. and Targ. Yer. to Deut. xxiii. 17], and treat them astheir own, training them in their own customs; but they do not forbid them tomarry. Women, however, though they may be inclined to join the same mode of life, they do not admit, as they by no means place the same confidence inwomen." [This referssimply to questions of Levitical holiness and to themysteries entrusted to the Ẓenu'im. Josephus has this sentence twisted into the


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following crude and unjust statement: "They do not forbid marriage and theprocreation of children, but they guard against the lasciviousness of women andare persuaded that none preserves fidelity to one man."] Hippolytus continues:"They despise wealth, and do not refrain from sharing what they have withthose in need; in fact, none among them is richer than the other; for the lawwith them is that whosoever joins their order must sell his possessions and hand

the proceeds over to the common stock [Josephus adds here remarks of hisown]; and the head [archon] distributes it to all according to their need. Theoverseers who provide for the common wants are elected by them. They do notuse oil, as they regard anointing as a defilement, probably from fear that the oilwas not kept perfectly pure. They always dress in white garments".

Essenes Travel Constantly.

"They have no special city of their own, but live in large numbers in differentcities, and if any of their followers comes from a strange city everything theyhave is considered as belonging equally to the newcomer; those who were neverknown before are received as kindred and friends." "They traverse their nativeland [as "sheluḥe miẓwah," sent for charitable and for politico-religiouspurposes (comp. Apostles)], and whenever they go on a journey they carrynothing except arms. They find in every city an administrator of the collectivefunds, who procures clothing and food for them.

Prayers and Meals.

"Their way of dressing and their general appearance are decorous; but theypossess neither two cloaks nor two pairs of shoes [comp. Matt. x. 10, and

parallels]. At early dawn they rise for devotion and prayer, and speak not a wordto one another until they have praised God in hymns. [Josephus has here: "Theyspeak not a word about profane things before the rising of the sun, but theyoffer up the prayers they have received from their fathers facing the sun as if praying for its rising"; comp. the Watiḳim, above.] Thus they go forth, each tohis work until the fifth hour, when, having put on linen aprons to conceal theirprivy parts [comp. Ber. 24b], they bathe in cold water and then proceed tobreakfast, none being allowed to enter the house who does not share their viewor mode of holiness [see Ḥag. iii. 2]. Then, having taken their seats in orderamid silence, each takes a sufficient portion of bread and some additional food;

but none eats before the benediction has been offered by the priest, who alsorecites the grace after the meal; both at the beginning and at the close theypraise God in hymns [comp. Ber. 21a, 35a, in regard to the saying of grace; see,M. Ḳ. 28b; Meg. 28a]. After this they lay aside their sacred linen garments usedat their meal, put on their working garments left in the vestibule, and betakethemselves to their labor until the evening, when they take supper.

The Law and the Prophets. [comp. Wisdom vii. 20]


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"There are no loud noise and vociferation heard [at their assembly]; they speak gently and allow the discourse to flow with grace and dignity, so that thestillness within impresses outsiders with a sense of mystery. They observesobriety and moderation in eating and drinking. All pay due attention to thepresident, and whatever he orders they obey as law. Especial zeal they manifestin offering sympathy and succor to those in distress. [Josephus here adds a

sentence of his own.] Above all they refrain from all forms of passion and angeras leading to mischief [see Anger]. No one among them swears; a word isregarded as more binding than an oath; and one who swears is despised as onenot deserving of confidence. They are very solicitous in regard to the readingaloud of the Law and the Prophets [J: "the writings of the ancient ones"], and of any [apocalyptic?] scroll they have of the Faithful Ones [comp. Tan., Wa'era, ed.Buber, 4; and Eschatology; J: "and they select such as are for the salvation of soul and body"]. Especially do they investigate the magic powers of plants andstones.

"To those desirous of becoming disciples they do not deliver their traditions[παραδόσεις; comp. Cabala] until they have tested them. Accordingly they setbefore the aspirant the same kind of food, outside the main hall, where heremains for a whole year after having received a mattock, a linen apron, and awhite robe [as symbols of Ẓeni'ut (Essene, modesty and purity)]. After havinggiven proof of self-control during this period, he is advanced and his ablutionsare of a higher degree of purity, but he is not allowed to partake of the commonmeal until, after a trial of two years more, he has proved worthy to be admittedinto membership. Then oaths of an awful character are administered to him: heswears to treat with reverence whatever is related to the Divinity [compareBlasphemy and God, Names of ]; that he will observe righteousness toward menand do injustice to none; that he will not hate any one who has done himinjustice, but will pray for his enemies [comp. Matt. v. 45]; that he will alwaysside with the righteous in their contests [this proves, if anything, that theEssenes were fighters rather than mere quietists]; that he will show fidelity toall and particularly to those in authority; for, say they, without God's decree noone is given power to rule [this refers not to political rulers, as has beenclaimed with reference to "Ant." xv. 10, § 5, but to the head of the order, whoseelection is not made without the guidance of the Holy Spirit (Sifre, Num. 92:Ber. 58a, "min ha-shamayim"; comp. Didascalia, in Jew. Encyc. iv. 590a)]; that, if himself appointed to be ruler, he will not abuse his authority, nor refuse to

submit to the rules, nor ornament himself beyond what is customary; that hewill ever love the truth and reprove him who is guilty of falsehood; that he willneither steal nor pollute his conscience for the sake of gain; that he will neitherconceal anything from the members of the order nor disclose anything tooutsiders, even though tortured to death. He swears besides that he will notcommunicate the doctrines differently from the manner in which he receivedthem himself. [Here Josephus has two conditions omitted in Hippolytus: "that he


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will abstain from robbery (which in this connection probably refers to theteachings which might be misappropriated and claimed for oneself; therabbinical rule, which has, therefore, an Essene coloring, being: "He who tells asaying in the name of the author brings about the redemption," Abot vi. 6, basedupon Esth. ii. 22), and "that he will with equal care guard the books of the orderand the names of the angels." These oaths give a better insight into the

character and purpose of the Essene brotherhood than any other description, aswill be shown later.]

Discipline of the Essene Order.

"If any of them be condemned for any transgression, he is expelled from theorder, and at times such a one dies a terrible death [see Anathema andDidascalia], for inasmuch as he is bound by the oaths taken and by the ritesadopted, he is no longer at liberty to partake of the food in use among others.[Here Josephus: "and being compelled to eat herbs, he famishes his body untilhe perishes."] Occasionally they pity those exposed to dissolution ["shammata"],considering punishment unto death sufficient. In their judicial decisions theyare most accurate and just; they do not pass sentence unless in company withone hundred persons [this is possibly a combination of the higher court of seventy-two ("Sanhedrin gedolah") and the smaller court of twenty-three("Sanhedrin ḳeṭannah")], and what has been decided by them is unalterable. After God they pay the highest homage to the legislator (that is to say, to theLaw of Moses), and if any one is guilty of blasphemy against him (that is,against the Law), he is punished [J: "with death"]. They are taught to obey therulers and elders [J: "the majority"].

Sabbath Observance.

"When ten [the number necessary to constitute a holy congregation; SeeMinyan] sit together deliberating, no one speaks without permission of the rest[the rabbinical term is "reshut"; see the Talmudic dictionaries, s.v. ]. They avoidspitting into the midst of them [Ḥag. 5a; Ber. 62b], or toward the right [the righthand is used for swearing; see Brand, "Mandäische Religion," 1889, pp. 110 et

seq.]. "In regard to Sabbath rest they are more scrupulous than other Jews, forthey not only prepare their meals one day previously so as not to touch fire, butthey do not even remove any utensil [rabbinical term, "muḳẓah"]; see Sabbath];

nor do they turn aside to ease nature. Some do not even rise from their couch[comp. Targ. to Ex. xvi. 27; Mek., Beshallaḥ, 5], while on other days theyobserve the law in Deut. xxiii. 13. After the easement they wash themselves,considering the excrement as defiling [comp. Yoma iii. 3]. They are divided,according to their degree of holy exercises, into four classes."

The following paragraph, omitted by Josephus, is alluded to, in his "Ant." xviii.1, § 6, as "the philosophy of a fourth sect founded by Judas the Galilean."


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Zealots Also Essenes.

"For some of these observe a still more rigid practise in not handling or lookingat a coin which has an image, nor will they even enter a city at the gates of which statues are erected [comp. Yer. 'Ab. Zarah iii. 42b, 43b]. Others againthreaten to slay any Gentile taking part in a discourse about God and His Law if

he refuses to be circumcised [comp. Sanh. 59a, Ex.R. xxxiii.]. From this theywere called 'Zealots' [Ḳanna'im] by some, 'Sicarii' by others. Others again willcall no one lord except God, even though they be tortured or killed.

"Those of a lower degree of discipline [holiness] are so inferior to those of thehigher degree that the latter at once undergo ablution when touched by theformer, as if touched by a Gentile. [These are the four degrees of holinessmentioned in Ḥag. ii. 7: "ma'aser," "terumah," "ṭohorot," and "ḥaṭṭat," or "mostholy." Another division is: κοινόβια = = "common meal," and "ṭohorot" ="priestly meal Tosef., Dem. ii. 11.] Most of them enjoy longevity; many attain anage of more than a hundred years. They declare that this is owing to theirextreme piety [comp. the frequent question: "Ba-meh ha'arakta yamim" (Bywhat merit didst thou attain an old age? Meg. 27b, 28)] and to their constantexercise of self-control. [Josephus instead rationalizes.] They despise death,rejoicing when they can finish their course with a good conscience, theywillingly undergo torment or death rather than speak ill of the Law or eat whathas been offered to an idol." (Here Josephus adds something of his ownexperience in the Roman war.)

This leads Hippolytus, exactly as in the "Didascalia," to the Essene view of thefuture life, a view in which, contrary to the romantic picture given by Josephus,

the belief in Resurrection is accentuated:

Essene View of Resurrection.

"Particularly firm is their doctrine of Resurrection; they believe that the fleshwill rise again and then be immortal like the soul, which, they say, whenseparated from the body, enters a place of fragrant air and radiant light, thereto enjoy rest—a place called by the Greeks who heard [of this doctrine] the'Isles of the Blest.' But," continues the writer, in a passage characteristicallyomitted by Josephus, "there are other doctrines besides, which many Greekshave appropriated and given out as their own opinions. For their disciplinarylife [ἄσκησις] in connection with the things divine is of greater antiquity thanthat of any other nation, so that it can be shown that all those who madeassertions concerning God and Creation derived their principles from no othersource than the Jewish legislation. [This refers to the Ḥasidean"ma'aseh'merkabah" and "ma'aseh bereshit."] Among those who borrowed fromthe Essenes were especially Pythagoras and the Stoics; their disciples whilereturning from Egypt did likewise [this casts new light on Josephus'


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identification of the Essenes with the Pythagoreans: "Ant." xv. 10, § 4]; for theyaffirm that there will be a Judgment Day and a burning up of the world, and thatthe wicked will be eternally punished.

(comp. Horwitz, " Baraita di Nidda," i. 2).

"Also prophecy and the foretelling of future events are practised by them.[Josephus has in addition: "For this purpose they are trained in the use of holywritings, in various rites of purification, and in prophetic (apocalyptic?)utterances; and they seldom make mistakes in their predictions."] Then there isa section of the Essenes who, while agreeing in their mode of life, differ inregard to marriage, declaring that those who abstain from marrying commit anawful crime, as it leads to the extinction of the human race. But they take wivesonly after having, during three years' observation of their course of life, beenconvinced of their power of child-bearing, and avoid intercourse duringpregnancy, as they marry merely for the sake of offspring. The women whenundergoing ablutions are arrayed in linen garments like the men in order not toexpose their bodies to the light of day"

Purpose of the Essene Brotherhood.

A careful survey of all the facts here presented shows the Essenes to have beensimply the rigorists among the Pharisees, whose constant fear of becomingcontaminated by either social or sexual intercourse led them to lead an asceticlife, but whose insistence on maintaining the highest possible standard of purityand holiness had for its object to make them worthy of being participants of "the Holy Spirit," or recipients of divine revelations, and of being initiated into

the mysteries of God and the future. "Wo to the wives of these men!" exclaimedZipporah, the wife of Moses, when she heard that Eldad and Medad had becomeprophets, for this meant cessation of conjugal intercourse (Sifre, Num. 99). Abstinence from whatever may imply the use of unrighteous Mammon wasanother condition of initiation into the mystery of the Holy Name (Yer. Yoma iii.40d; comp. Ḥul. 7b; Phinehas b. Jair; Midr. Teh. xxiv. 4, cxxviii. 2; Ḥul. 44b, withreference to Prov. xv. 27). The purpose of their ablutions before every meal aswell as before morning prayers, which practise gave them the name of "ṬobeleShaḥarit" ( = Morning Baptists, Ἡμεροβαπτισταῖ), was to insure thepronunciation of the Name and the eating of holy things in a state of purity

(Tosef., Yad. ii. 20; Ber. 2b, 22a). The existence of large numbers of Levites (Yeb.xv. 7) and Aaronites, the original teachers of the Law, whose holy food had to beeaten in holiness, was instrumental in the creation of a state of communismsuch as the Law prescribes for each seventh year (Peah vi. 1). Fear of defilement led Judas Maccabeus as Ḥasidean leader to live only on herbs (IIMacc. v. 27).

A glance at the Essene oath of initiation confirms the statement of Philo that


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love of God, or reverence for His Name, love of man, or pursuit of righteousnessand benevolence, and love of virtue, or humility and chastity, were the chief aims of the Essene brotherhood. Successors to the ancient Ḥasidim whoinstituted the liturgy (Midr. Teh. xvii. 4: "ḥasidim ha-rishonim"), they laid allpossible stress on prayer and devotion, opposing the priesthood in the Templeout of mistrust as to their state of holiness and purity rather than out of

aversion to sacrifice (Tosef., Ned. i. 1; Ker. 25a). They claimed to possess bytradition from the founders of the Synagogue ("anshe keneset ha-gedolah") thecorrect pronunciation and the magic spell of the Holy Name (Midr. Teh. xxxvi. 8,xci. 8), and with it they achieved miracles like the men of old (Midr. Teh. lxxviii.12, xci. 2). They taught Jews and Gentiles alike to cleanse themselves in livingstreams from their impurity of sin, and return to God in repentance and prayer(Sibyllines, iv. 164; Luke iii. 3; comp. Tan., ed. Buber, Introduction, 153). Everalert and restless while in hope of the Messianic time, they formed a strongpolitical organization scattered through the Holy Land; and, in constant touchwith one another, they traveled far and wide to organize Jewish communities

and provide them with the three elements of Judaism: instruction, worship, andcharity (Abot i. 2); and they were especially assiduous in pursuit of benevolentwork (Ab. R. N. iii., viii.). Each community had its seven good men, called "theGood Brotherhood of the Town" (Ḥeber 'Ir be-Ṭobaḥ: "Ant." iv. 8, § 14; Meg. 27a;Tosef., Peah, iv. 16; Sheb. vii. 9).

Types of Essenes.

Standing under the direction of the "mishmar," or "ma'amad" (the districtauthority: Tosef., Peah, iv. 7), the Essenes claimed, as direct successors to theḤasidim, Mosaic origin for their brotherhood (see Philo and Josephus, l.c., in

reference to Ex. xviii. 21; comp. Targ. Yer.; B. M. 30b; Mek., Yitro, 2). Whatevertheir real connection with the Rechabites (Jer. xxxv.) was, they beheld in Jonadab, the founder of the sect of the "Water-Drinkers," as well as in Jabez (IChron. ii. 55, iv. 10; see Targ.) and in Jethro the Kenite, prototypes, and possiblyfounders, of the Jericho colony (Mek., Yitro, 2; Sifre, Num. 78; Sheḳ. v. 48c;Nilus, "De Monastica Exercitatione,"iii.; "J. Q. R." v. 418); likewise in Jesse, thefather of David, regarded as sinless and deathless in their tradition (Shab. 55b;Derek Ereẓ Zuṭa i.); and in Obed, Boaz, and his father Salma (Tan., Wayeḥi, ed.Buber, 4; Targ. to I Chron. ii. 54 et seq., iv. 22 et seq.). In this manner Ahijahand Ahithophel became types of Essenes (Midr. Teh. v. 8), as well as King Saul,

as mentioned above; but, above all, the Patriarchs and protoplasts. OtherEssenic types were Abraham, called "Watiḳ," the prototype of the Anawim andḤasidim because "he rose early" for prayer (Ber. 6b, after Gen. xix. 27; Shab.105a; Gen. R. liii.); Shem-Melchizedek as teacher of benevolence and trueworshiper of God (Midr. Teh. xxxvii. 1, lxxvi. 3); Job as philanthropist and asteacher of mystic lore (B. B. 15a, b; see Kohler, "Testament of Job," in KohutMemorial Volume, pp. 265 et seq.); Enoch (see Enoch, Books of ); and Adam ('Er.


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78b; Pirḳe R. El. xx.). A passage in the Tanḥuma reads: "Only when Abrahamseparated from Lot and Jacob from Laban did God communicate with them asperushim" (Wayeẓe, ed. Buber, 21). The claim of antiquity for Essene traditionis, accordingly, not the invention of Pliny or Philo; it is essential to the Essenetraditional lore. In truth, Abraham, as "'Anaw" (= "the humble one"), and alldoers of works of benevolence, learned it from God, "their Father in heaven"

(see Yalḳ. Mekiri to Ps. xviii. 36; Yalḳ. to II Sam. xxii. 36; comp. Sifre, Deut. 49).They are "the lovers of God" (B. B. 8b; Yoma 28a). God unites with thebrotherhoods of the humble ("ḥaburot ha-nemukin": Tan., Wa'era, ed. Buber, 3).He provides each day's food for them as He provided the manna for Israel(Mek., Beshalalḥ, 2, ed. Weiss, pp. 56 [note] et seq.; Sifre, Deut. 42; Ḳid. 82b;Matt. vi. 25). "When men ceased to hate men's gifts [the Essene] longevityceased" (Soṭah 47b, based on Prov. xv. 27).

In regard to Sabbath observance the rabbinical tradition traced the more rigidlaws, comprising even the removal of utensils, to Nehemiah's time, that is, to

the ancient Ḥasidim (Shab. 123b), and the Book of Jubilees (1. 8-12) confirmsthe antiquity of the Essene view. As the best characteristic of the Essene viewthe saying of Phinehas ben Jair, the last Essene of note, may be quoted: "TheTorah leads to conscientiousness; this to alertness ["zerizut"] for holy work; thisto blamelessness ["neḳiyyut"]; this to 'perishut' [Pharisaic separation fromcommon things]; this to purity; this to 'ḥasidut' [Essene piety?]; this tohumbleness; this to fear of sin; this to holiness, or to the possession' of the HolySpirit; and this finally to the time of the Resurrection; but ḥasidut is the highestgrade" ('Ab. Zarah 20b).

Traces of Essenism and Anti-Essenism.

Essenism as well as Ḥasidism represents that stage of religion which is called"otherworldliness." It had no regard for the comfort of home life; womantypified only the feebleness and impurity of man. In their efforts to makedomestic and social life comfortable and cheerful, the Pharisees characterizedthe Essene as "a fool who destroys the world" (Soṭah iii. 4), and their ethicsassumed an anti-Essene character (see Ethics). Exceptionally, some tannaim,such as R. Eliezer b. Hyrcanus (Shab. 153a; Ned. 20b) and Jose ben Ḥalafta(Shab. 118b), favored the ascetic view in regard to conjugal life, while someamoraim and tannaim gave evidence of Essene practise or special Essene

knowledge (see Frankel in "Monatsschrift," ii. 72 et seq.). Traces of Essenism,or of tendencies identical with it, are found throughout the apocryphal andespecially the apocalyptic literature (see Kohler, "Pre-Talmudic Haggada," in "J.Q. R." v. 403 et seq.; Jellinek, "B. H." ii., Introduction, vii., xviii., et al.), but areespecially noticeable in the Tanna debe Eliyahu, above all in the Targum Yerushalmi, where the Essenic colonies of Jericho and of the City of Palms arementioned as inhabited by the disciples of Elijah and Elisha (Deut. xxxiv. 3); the


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sons of Levi are singled out as forming brotherhoods for the service of God(Gen. xxix. 34); Joseph, Kohath, Amram, and Aaron, as well as the Patriarchs,are called "Ḥasidim" (Targ. Yer. on Gen. xxix. 13, xlix. 22; Ex. vi. 18, 20; Num.xxi. 1); priest-like and angelic holiness is enjoined upon Israel (Ex. xxii. 30; Lev.xx. 7; Num. xvi. 40); angels are expelled from heaven for having disclosed divinemysteries (Gen. xxvii. 12); the Holy Name and the Holy Spirit play throughout a

prominent rôle; and God's own time, like that of the Essenes, appears as dividedbetween studying the Law, sitting in judgment, and providing for the world'ssupport and for the maintenance of the race (Deut. xxxii. 4).

The Essenes seem to have originally consisted, on the one hand, of rigorousZealots, such as the Book of Jubilees looks for, and such as were under theleadership of men like Abba Taḥna Ḥasida and Abba Sicara (Eccl. R. ix. 7); and,on the other hand, of mild-tempered devotees of the Law, such as were theEssenes at En Gedi (Yer. Soṭah ix. 24c; Pliny, l.c.) and the Therapeutæ of Egypt.Rabbinical tradition knows only that under the persecution of Rome (Edom) the

Essenes wandered to the south (Darom: Gen. R. lxxvi.; comp. Pes. 70b; Yeb.62b; Midr. Teh. xix. 2), and occasionally mention is made of "the brethren"("ḥabbarayya"), with reference to the Essene brotherhood (Lam. R. iv. 1; seealso Levy, "Neuhebr. Wörterb." s.v. and ; Geiger's "Jüd. Zeit." vi. 279; Brüll's"Jahrb." i. 25, 44). It is as charitable brotherhoods that the Essenic organizationsurvived the destruction of the nation.

Relation of Essenism to Christianity.

John the Baptist seems to have belonged to the Essenes, but in appealing tosinners to be regenerated by baptism, he inaugurated a new movement, which

led to the rise of Christianity. The silence of the New Testament about theEssenes is perhaps the best proof that they furnished the new sect with its mainelements both as regards personnel and views. The similarity in many respectsbetween Christianity and Essenism is striking: There were the samecommunism (Acts iv. 34-35); the same belief in baptism or bathing, and in thepower of prophecy; the same aversion to marriage, enhanced by firmer belief inthe Messianic advent; the same system of organization, and the same rules forthe traveling brethrendelegated to charity-work (see Apostle and Apostleship);and, above all, the same love-feasts or brotherly meals (comp. Agape;Didascalia). Also, between the ethical and the apocalyptic teachings of the

Gospels and the Epistles and the teachings of the Essenes of the time, as givenin Philo, in Hippolytus, and in the Ethiopic and Slavonic Books of Enoch, as wellas in the rabbinic literature, the resemblance is such that the influence of thelatter upon the former can scarcely be denied. Nevertheless, the attitude of Jesus and his disciples is altogether anti-Essene, a denunciation and disavowalof Essene rigor and asceticism; but, singularly enough, while the Roman warappealed to men of action such as the Zealots, men of a more peaceful and


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visionary nature, who had previously become Essenes, were more and moreattracted by Christianity, and thereby gave the Church its otherworldlycharacter; while Judaism took a more practical and worldly view of things, andallowed Essenism to live only in tradition and secret lore (see Clementina;Ebionites; Gnosticism).

Bibliography:

Frankel, Die, Essäer, in Zeitschrift für die Religiösen Interessen des Judenthums, 1846, pp. 441-461;idem, Die Essäer nach Talmudischen Quellen, in Monatsschrift, 1853, pp.30-40, 61-73; J. Böhmer, Kitbe Yisrael Böhmer, Warsaw, 1849 (Hebrew);N. L. Weinstein, Beiträge zur Gesch. der Essäer, Vienna, 1892;Mitwoch, Essäer, in Zeit. für Assyr. 1902;Grätz, Gesch. iii. 91 et seq., 697-703; Jost, Gesch. des Judenthums und Seiner Sekten, i. 207-214.Derenbourg, Hist. 1867, pp. 166-175, 460 et seq.;L. Herzfeld, Gesch. des Volkes Israel, iii. 368, 388, 509 et seq.;C. D. Ginsburg, The Essenes, Their History and Their Doctrines, London,1864 (with summary of previous literature);idem, in Kitto's Dict. of the Bible, and in Smith-Wace, Dictionary of Christian Antiquities;Geiger, Jüd. Zeit, 1871, pp. 30-56;M. Friedländer, Zur Entstehungsgesch. des Christenthums, 1894, pp.98-142;Kohler, The Essene Brotherhood, in Reform Advocate, anniversary number,

1894, pp. 15-19; J. D. Lightfoot, St. Paul's Epistles to the Colassians, 1876, pp. 349-419;Wellhausen, I. J. G. 1895, pp. 292-296;Lucius, Der Essenismus in Seinem Verhältniss zum Judenthum;Schürer, Gesch. ii. 556-584;Hilgenfeld, Ketzergesch. des Urchristenthums, 1884, pp. 87-149;F. C. Conybeare, in Hastings, Dict. Bible;Philo, De Vita Contemplativa, ed. Conybeare, Oxford, 1895.

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