Ҥ 8. Such as are caught in heinous sins are excommunicated from the society; and the excommunicated frequently die a miserable death. For, being bound by oaths and customs, they cannot receive food from any out of the society, so that they are forced to eat herbs till, their bodies being famished with hunger, they perish.[59] Hence they compassionately receive many of them again when they are at their last gasp, thinking that suffering, approaching unto death, is sufficient for their sins.
“§ 9. In their verdicts they are most exact and just, and never give sentence if there are less than a hundred of the [[47]]brotherhood present: but what is then decreed is irrevocable. Next to God they have the highest veneration for the name of the lawgiver, Moses, and punish with death any one who blasphemes it. To submit to the elders and to the majority they regard as a duty: hence, when ten of them sit together, no one will speak if the other nine do not agree to it. They avoid spitting before the face, or to the right hand,[60] and are also stricter than all other Jews not to touch any labour on the Sabbath day—for they not only prepare their Sabbath-day’s food the day before, that they may not kindle a fire on that day, but they will not move a vessel out of its place[61] nor go to ease nature. On all other days they dig a pit of a foot deep with the spade (such an one being given to the novice), and having covered it all round with a cover, that it may not offend the Divine rays, they set themselves over it, and then put the earth, that was dug out again into the pit; and do this, after having chosen the most lonely places. And although the voiding of bodily excrements is natural, yet it is their custom to bathe after it, as if they had been defiled.[62]
“§ 10. They are divided, according to the time of leading this mode of life, into four different classes, and the juniors are so much inferior to the seniors, that the latter must wash themselves when they happen to touch the former, as if they had been defiled by a stranger.[63] They live to a great age, so [[48]]that many of them live to above a hundred years—arising from the simplicity of their diet, as it appears to me, and from their order. They despise suffering, and overcome pain by fortitude. Death, if connected with honour, they look upon as better than long life. Of the firmness of their minds in all cases the war with the Romans has given ample proof; in which, though they were tortured, racked, burned, squeezed, and subjected to all the instruments of torment, that they might be forced to blaspheme the lawgiver or eat what was forbidden, yet they could not be made to do either of them; nor would they even once flatter their tormentors or shed a tear, but, smiling through their torments and mocking their tormentors, they cheerfully yielded up their souls, as those who would soon receive them back again.[64]
“§ 11. For they firmly believe that the bodies perish and their substance is not enduring, but that the souls are immortal—continue for ever and come out of the most subtile ether—are enveloped by their bodies, to which they are attracted through a natural inclination, as if by hedges—and that when freed from the bonds of the body, they, as if released from a long servitude, rejoice and mount upwards. In harmony with the opinion of the Greeks,[65] they say that for the good souls there is a life beyond the ocean, and a region which is never molested either with showers or snow or intense heat—is always refreshed with the gentle gales of wind constantly breathing from the ocean; whilst to the wicked souls they assign a dark and cold corner, full of never-ceasing punishments. And it seems to be according to the same opinion that the Greeks assigned to their valiant men, whom they called heroes and demigods, the Island of the Blessed, but to the souls of the wicked the regions of the impious in Hades; [[49]]as also their fables speak of several there punished, as Sisyphus and Tantalus and Ixion and Tityus. This they teach, partly because they believe that the souls are immortal, and partly for the encouragement of virtue and the discouragement of vice. For good men are made better in their lives by the hope of reward after their death, whilst the passions of the wicked are restrained by the fear they are in that, although they should be concealed in this life, after death they must suffer everlasting punishment. This is the doctrine of the Essenes about the soul—possessing thereby an irresistible bait for those who have once tasted their philosophy.
Ҥ 12. There are also some among them who undertake to foretell future events, having been brought up from their youth in the study of the sacred Scripture, in divers purifications, and in the sayings of the prophets; and it is very seldom that they fail in their predictions.
“§ 13. There is also another order of Essenes who, in their way of living, customs, and laws exactly agree with the others, excepting only that they differ from them about marriage. For they believe that those who do not marry cut off the principal part of human life—that is, succession—especially that, if all were of the same opinion, the whole race would soon be extinguished. They, however, try their spouses for three years, and after giving evidence, by three natural purgations, that they are fit to bear children, they marry them. They have no connubial intercourse with them when with child, to show that they do not marry to gratify lust, but only to have children. The women, too, have their garments on when they have baths, just as the men have on their aprons. Such are the customs of this brotherhood.”
The next mention which Josephus makes of them is in his Antiq. Book xiii. chap. v. § 9, and is as follows:—
“§ 9. At this time [166 B.C.] there were three sects (αἱρέσεις) [[50]]among the Jews, differing in their opinion about human affairs. The first was called the sect of the Pharisees, the second the sect of the Sadducees, and the third the sect of the Essenes. The Pharisees affirm that some things only, but not all, are the work of fate (τῆς εἱμαρμένης), and some are in our own power, whether they should take place or whether they should not occur; the sect of the Essenes maintain that fate governs all things,[66] and that nothing can befal man contrary to its determination and will (ψῆφος); whilst the Sadducees reject fate, saying that there is no such thing, and that human events do not proceed from it, and ascribe all to ourselves, so that we ourselves are the cause of our fortunes, and receive what is evil from our own inconsiderateness. However, I have given a more minute description of this in the second book of the Jewish War.”
He speaks of them again in Antiq. Book xv. chap. x. § 4, towards the end, and § 5, as follows:—
“§ 4. The Essenes, as we call them, were also exempted from this necessity [of taking an oath of allegiance to Herod]. These men live the same kind of life which among the Greeks has been ordered by Pythagoras.[67] I have discoursed more fully about them elsewhere. The reason, however, why Herod had the Essenes in such honour, and thought more highly of them than of mortal nature, is worthy of record. For this account, too, is not unsuitable for this history, inasmuch as it shows the people’s opinion about the Essenes.