“§ 5. There was a certain Essene, named Menahem (Μενάημος [[51]]= מנחם) who was celebrated not only for the uprightness of his conduct, but also for the fore-knowledge of the future proceeding from God. When he once saw Herod, as a boy going to school, he addressed him by the name of ‘King of the Jews.’[68] Herod thought that he did not know him or that he jested, and reminded him that he was of common origin. But Menahem smiled on him most friendly, clapped him on the back with his hand, and said—‘Thou wilt, nevertheless, be king, and wilt begin thy reign happily, for God has found thee worthy of it. And remember the blows that Menahem has given thee, as being the symbol of the change of thy fortune. For this assurance will be salutary for thee when thou wilt love justice and piety towards God and equity towards thy citizens. However, I know that thou wilt not be such a one, for I can perceive it all. Thou wilt, indeed, excel more than any one in happiness, and obtain an everlasting reputation, but thou wilt forget piety and justice. This will not be concealed from God, for he will visit thee with his wrath for it, towards the end of thy life.’ Herod paid very little attention to it at that time, as he had no hope of it. But as he soon afterwards advanced to the dignity of king and was happy, he ordered Menahem to come to him in the height of his dominion, and asked him how long he should reign; but Menahem did not tell him. Seeing that he was silent, he asked again whether he should reign ten years. Whereupon he replied, ‘Yes; twenty, nay, thirty years;’ but did not determine the exact limit of his reign. Herod, rejoicing on it, gave Menahem his hand and dismissed him, and from that time continued to honour the Essenes. I thought of relating this to the readers (though to some it may seem incredible), and of making [[52]]it known, as it concerns us, because many of the Essenes are highly esteemed for their virtuous conduct and knowledge of Divine things.”
Josephus also relates instances in which Essenes foretold future events, in Antiq., book xviii., chap, ii., § 2; book xviii., chap. xiii. § 3; and Jewish War, book 1, chap. iii., § 5.
The last account which Josephus gives us is to be found in his Antiq., book xviii., chap, i., § 2 and 5.
“§ 2. There have been three philosophies among the Jews ever since the ancient time of the fathers (ἐκ τοῦ πάνυ ἀρχαίου τῶν πατρίων), that of the Essenes, and that of the Sadducees, and a third which the so-called Pharisees followed. Although I have already spoken of them in the second book of the Jewish War, yet will I mention here also something about them.
“§ 5. The doctrine of the Essenes delights in leaving all to God (Θεῷ καταλιπεῖν φιλεῖ τὰ πάντα). They regard the soul as immortal, and say that the attainment to virtue must be fought for with all our might. Although they send consecrated gifts to the Temple, yet they never bring any sacrifice on account of the different rules of purity which they observe; hence, being excluded from the common sanctuary, they offer sacrifices in themselves (spiritually). Otherwise, they are in their manner of life the best of men, and employ themselves wholly in the labour of agriculture. Their uprightness is to be admired above all others who endeavour to practice virtue; such uprightness, which is by no means to be found among the Greeks and foreigners, is not of recent date, but has existed among them from times of yore (ἐκ παλαιοῦ), striving most scrupulously not to disturb the community of goods, and that the rich should not enjoy more of the common property than the poor. This is the conduct of this people who are more than four thousand in number. They never marry wives, nor endeavour after the possession of property; [[53]]for they believe that the latter leads to injustice, and the former yields opportunities for domestic discord. Living by themselves they serve each other. They choose good men, who are also priests, to be the stewards of their incomes and the produce of the fields, as well as to procure the corn and food. They do not differ at all in their living, but are more like those whom the Dacae call Polistae.”
We notice next the account of Caius Julius Solinus, the author of the Geographical compendium called Polyhistor, who flourished about 238 A.D. His accounts, which are to be found in chap. xxxv. § 7–10 of his work, are evidently derived from Pliny.
“In the interior of Judea, towards the west, are the Essenes, who differ from the usages of all other nations in their marvellous constitutions, and who, according to my opinion, have been appointed by divine providence for this mode of life. No woman is to be found there; connubial pleasures they have entirely renounced; money they know not, and palm-berries are their food.[69] Not a single birth takes place there, and yet there is no want of population. The place itself is devoted to modesty. Although a very large number of persons run to it from all quarters, yet none is admitted who is not thought to possess purity, fidelity and innocence; for, if one has been guilty of the slightest misdemeanour, though he endeavour to obtain admission by offering never so large a fortune, he is excluded by a divine decree. Thus it is that through an immense space of ages (per immensum spatium saeculorum), incredible to relate,[70] this society is perpetuated though no child is born among them.” [[54]]
The next account is that of Porphyry, the neo-Platonic philosopher and celebrated antagonist of Christianity, who was born 233 A.D. and died about 306 A.D. His description of the Essenes, which is given in his treatise On the Abstinence from Animal Food (Lugduni ap. Morillon, 1620, p. 381, &c.), is, as he himself tells us, taken from Josephus. He has, however, made some alterations, as may be seen from the following:
“There were three sorts of philosophers among the Jews, the first were headed by the Pharisees, the second by the Sadducees, and the third, who seemed the most honourable (σεμνοτάτη), by the Essenes. The latter formed such a society as Josephus has described it in different parts of his works, as well as in the second book of the Jewish History, which he composed in seven books, as in the eighteenth book of his Antiquities, which he composed in twenty books, and in the second part to the Greeks.[71]
“The Essenes are Jews by birth, and love one another more than other people. They avoid sensual enjoyments as vices, and regard continence and the power to resist the passions as the first virtue; they despise marriage and adopt the children of strangers, whilst still young and suitable for instruction, regard them as their own, and train them in their usages. They do not repudiate matrimony and child birth in themselves, but they guard against the sensuality of women. They despise riches, and there is a wonderful community of goods among them. There is no one found among them who occupies a distinguished position through his wealth; for they have a law that those who enter the society give up their possessions to the brotherhood, so that there is no such thing among them as abjectness of poverty or arrogance of riches; but the possessions of all put together form a fraternal and common property. If one of them happens to be inadvertently [[55]]anointed, he immediately washes his whole body; for they regard it as praiseworthy to have a dry skin, and they are always dressed in white. They appoint stewards to manage their common property; and every one, without distinction, is eligible for all the offices.