This derivation of the name Essenes, which strictly expresses the character and standing of the sect relatively to orthodox Judaism, and, indeed, is the Greek form of the Hebrew term for outsiders,' is also otherwise confirmed. It has already been said, that no direct statement concerning the Essenes occurs in Rabbinic writings. Nor need this surprise us, when we remember the general reluctance of the Rabbis to refer to their opponents, except in actual controversy; and, that, when traditionalism was reduced to writing, Essenism, as a Jewish sect, had ceased to exist. Some of its elements had passed into the Synagogue, influencing its general teaching (as in regard to Angelology, magic, &c.), and greatly contributing to that mystic direction which afterwards found expression in what is now known as the Kabbalah. But the general movement had passed beyond the bounds of Judaism, and appeared in some forms of the Gnostic heresy. But still there are Rabbinic references to the Chitsonim,' which seem to identify them with the sect of the Essenes. Thus, in one passage [1635] certain practices of the Sadducees and of the Chitsonim are mentioned together, and it is difficult to see who could be meant by the latter if not the Essenes. Besides, the practices there referred to seem to contain covert allusions to those of the Essenes. Thus, the Mishnah begins by prohibiting the public reading of the Law by those who would not appear in a coloured, but only in a white dress. Again, the curious statement is made that the manner of the Chitsonim was to cover the phylacteries with gold - a statement unexplained in the Gemara, and inexplicable, unless we see in it an allusion to the Essene practice of facing the rising Sun in their morning prayers. [1636] Again, we know with what bitterness Rabbinism denounced the use of the externe writings (the Sepharim haChitsonim) to the extent of excluding from eternal life those who studied them. [1637] But one of the best ascertained facts concerning the Essenes is that they possessed secret, outside,' holy writings of their own, which they guarded with special care. And, although it is not maintained that the Sepharim haChitsonim were exclusively Essene writings, [1638] the latter must have been included among them. We have already seen reason for believing, that even the so-called Pseudepigraphic literature, notably such works as the Book of Jubilees, was strongly tainted with Essene views; if, indeed, in perhaps another than its present form, part of it was not actually Essene. Lastly, we find what seems to us yet another covert allusion [1639] to Essene practices, similar to that which has already been noticed. [1640] For, immediatley after consigning to destruction all who denied that there was proof in the Pentateuch for the Resurrection (evidently the Sadducees), those who denied that the Law was from heaven (the Minim, or heretics - probably the Jewish Christians), and all Epicureans' [1641] (materialists), the same punishment is assigned to those who read externe writings' (Sepharim haChitsonim) and who whispered' (a magical formula) over a wound.' [1642] Both the Babylonian and the Jerusalem Talmud [1643] offer a strange explanation of this practice; perhaps, because they either did not, or else would not, understand the allusion. But to us it seems at least significant that as, in the first quoted instance, the mention of the Chitsonim is conjoined with a condemnation of the exclusive use of white garments in worship, which we know to have been an Essene peculiarity, so the condemnation of the use of Chitsonim writings with that of magical cures. [1644] At the same time, we are less bound to insist on these allusions as essential to our argument, since those, who have given another derivation than ours to the name Essenes, express themselves unable to find in ancient Jewish writings any trustworthy reference to the sect.
On one point, at least, our inquiry into the three parties' can leave no doubt. The Essenes could never have been drawn either to the person, or the preaching of John the Baptist. Similarly, the Sadducees would, after they knew its real character and goal, turn contemptuously from a movement which would awaken no sympathy in them, and could only become of interest when it threatened to endanger their class by awakening popular enthusiasm, and so rousing the suspicions of the Romans. To the Pharisees there were questions of dogmatic, ritual, and even national importance involved, which made the barest possibility of what John announced a question of supreme moment. And, although we judge that the report which the earliest Pharisaic hearers of John [1645] brought to Jerusalem - no doubt, detailed and accurate - and which led to the despatch of the deputation, would entirely predispose them against the Baptist, yet it behooved them, as leaders of public opinion, to take such cognisance of it, as would not only finally determine their own relation to the movement, but enable them effectually to direct that of others also. __________________________________________________________________