1913. D. Frew.
ESSENES. — The Essenes were a Jewish monastic order, probably long preceding, not long surviving, the founding of Christianity.
1. Authorities. — Essenes are not mentioned
either in the NT or in the Talmud. Our chief authorities are (1) Josephus [BJ II. viii., Ant. xviii. i. 5, XIII. V. 9, XV. X. 4ff.) ; (2) Philo [Quod omnis probus liber, 12, 13) ; (3) Philonic fragment in Eusebius (Free]}. Evang. VIII. xi. ) ; (4) Pliny [HN V. 17, probably drawn from Alexander Pol^'histor). Some additional details are to be found in the Fathers (esp. Hipjjolytus) who deal with Judajo- Christian heresies. Probably there is need of criticism of the main sources, but we may take them as trustworthy as to the facts adduced.
2. Name. — This occurs as Essenoi (Jos. 14 times, HippoL, Synesius) ; Essaioi (Philo, Hegesippus, Porphyry, Jos. 6 times) ; and in varying forms in Epiphanius — Ossaioi, Ossenoi, lessaioi. For a dis- cussion of various etymologies see Lightfoot ( C'o^cj- sians, 1875, p. 115 ti'.). The name is best taken from Syr. lulse, in plur. absol. husen, emphat. hasaia ; ' Essene ' thus= ' pious.' For our purpose we are not concerned with giving a full account of the Order, nor with tracing its history, and specu- lating as to the origin of its peculiarities. "VVe have merely to give a brief outline of its main features, and deal chiefly with the influence it exerted on the development of Christianity.
3. Organization and characteristics. — The Essenes were organized as a close Order on a basis of celibacy and absolute communism (Jos. BJ II. viii. 3 f . ; Philo in Euseb. Prcep. Evang. VIII. xi. 4). Josephus speaks of a branch who allowed marriage (BJ II. viii. 13), but this must have been a minority. The officials were elected, and were implicitly obeyed (II. viii. 6). The Order was recruited by voluntary adhesions, or by adopt-, ing children (viii. 2). Candidates passed through a two-stage novitiate. For a year they lived under discipline, then they were admitted to the solemn initiatoiy ablution which separated them from the world, and after other two years they received full privileges of table-fellowship. They bound them- selves by a fearful oath to reverence God ; to do justice ; hurt no man voluntarily or on command ; obey the officials ; conceal nothing from fellow- members, and divulge nothing of their ati'airs even at the risk of death ; be honest and humble ; com- municate doctrines exactly as they had been re- ceived ; and preserve carefully the sacred books and the names of the angels (II. viii. 7).
For morality the Essenes ranked high. ' In fact, they had in many respects reached the very highest moral elevation attained by the ancient world' (EBr^^ ix. 780^). Their lives were ab- stemious, humble, helpful. Sensual desires were sinful ; passions were restrained. Their word was as good as an oath, and they forbade swearing. Their modesty was excessive. They condemned slavery (BJ II. viii. 2, 5, 6 ; Philo in Euseb. Prcep. Evang. VIII. xi. 11).
In devotion to the Law and in ceremonial cleans- ings they out-Phariseed the Pharisees. The Order was in four grades, and contact with one of a lower grade constituted a defilement. Where the Pharisee washed, the Essene bathed. Their food was care- fully prepared by priests. Their Sabbatarianism was extreme, and their reverence for Moses was such that they treated any disrespect to his name as blasphemy worthy of death (BJ II. viii. 9).
As to worship, they dittered from normal Judaism in two important points : (a) they rejected animal sacrifice, and sent to the Temple only oflerings of incense (Jos. Ant. XVIII. i. 5) ; (b) in some sense they worshipped the sun ; ' daily before the rising of the sun, they address to it old traditional prayers as though supplicating it to rise ' (BJ II. viii. 5).
In doctrine they held strongly a doctrine of Providence, appearing to Josephus to be fatalists (Ant. XIII. V. 9). They took a dualistic view of man's nature. Through evil desire souls fell into
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ESSENES
uniting themselves with bodies. Free from the body, the soul of the good will rise joyously, as if delivered from long bondage, and find a resting- place of felicity beyond the ocean, whereas for the bad is reserved a dark, cold region of unceasing torment (^J" II. viii. 11).
Tliey revered certain esoteric books Avhich pro- bably dealt with angelology, magic, and divination. They were in repute as prophets {BJ II. viii. 12). They commended speculation in theology and cosmogony, and made researches into medicine (viii. 6), proliabl}' magical. They abhorred the use of oil (viii. 3) ; and that they abstained from flesh and wine has been often asserted, but is very uncertain.
i. Relation to Christianity. — That in several points Essenism, as described, is in agreement with Christianity, is beyond question. On the ground of tliose resemblances, some, (;.^. DeQuincey, have held that the Essenes are but Christian monks. This view cannot be taken seriously. Others, e.g. Ginsburg, have made Christianity a development of Essenism, and represented Christ as a member of the holy Order. With the question as to the relation of Jesus to Essenism we are not concerned (Lightfoot, Colossians, p. 158 ff., maybe consulted). We merely note that the ditlerences between the two are as pronounced as the resemblances.