[268]. Acts xix. 13 τῶν περιερχομένων Ἰουδαίων ἐξορκιστῶν.
[269]. See above p. 91, note [261].
[270]. On the later contact of Essenism with Christianity, see the appendix, and Galatians p. 310 sq.
[271]. There is doubtless a reference to the charms called Ἐφέσια γράμματα in this passage: see Wetstein ad loc., and the references in Becker and Marquardt Röm. Alterth. IV. p. 123 sq. But this supposition does not exclude the Jews from a share in these magical arts, while the context points to some such participation.
[272]. I can only regard it as an accidental coincidence that the epulones of the Ephesian Artemis were called Essenes, Pausan. viii. 13. 1 τοὺς τῇ Ἀρτέμιδι ἱστιάτορας τῇ Ἐφεσίᾳ γινομένους, καλουμένους δὲ ὑπὸ τῶν πολιτῶν Ἐσσῆνας: see Guhl Ephesiaca 106 sq. The Etymol. Magn. has Ἐσσήν: ὁ βασιλεὺς κατὰ Ἐφεσίους, and adds several absurd derivations of the word. In the sense of ‘a king’ it is used by Callimachus Hymn. Jov. 66 οὔ σε θεῶν ἐσσῆνα πάλιν θέσαν. It is probably not a Greek word, as other terms connected with the worship of the Ephesian Artemis (e.g. μεγάβυζος, a Persian word) point to an oriental or at least a non-Greek origin; and some have derived it from the Aramaic הסין chasin ‘strong’ or ‘powerful.’ But there is no sufficient ground for connecting it directly with the name of the sect Ἐσσηνοί or Ἐσσαῖοι, as some writers are disposed to do (e.g. Spanheim on Callim. l.c., Creuzer Symbolik IV. pp. 347, 349); though this view is favoured by the fact that certain ascetic practices were enjoined on these pagan ‘Essenes.’
[273]. Its date is fixed by the following allusions. The temple at Jerusalem has been destroyed by Titus (vv. 122 sq.), and the cities of Campania have been overwhelmed in fire and ashes (vv. 127 sq.). Nero has disappeared and his disappearance has been followed by bloody contests in Rome (vv. 116 sq.); but his return is still expected (vv. 134 sq.).
[274]. See vv. 27–30 οἳ νηοὺς μὲν ἅπαντας ἀποστρέψουσιν ἰδόντες, καὶ βωμοὺς, εἰκαῖα λίθων ἱδρύματα κωφῶν ἅιμασιν ἐμψύχων μεμιασμένα καὶ θυσίῃσι τετραπόδων κ.τ.λ. In an earlier passage vv. 8 sq. it is said of God, οὔτε γὰρ οἴκον ἔχει ναῷ λίθον ἱδρυθέντα κωφότατον νωδόν τε, βροτῶν πολυαλγέα λώβην.
[275]. ver. 160 ἐν ποταμοῖς λούσασθε ὅλον δέμας αἐνάοισι. Another point of contact with the Essenes is the great stress on prayers before meals, ver. 26 εὐλογέοντες πρὶν πιέειν φαγέειν τε. Ewald (Sibyll. Bücher p. 46) points also to the prominence of the words εὐσεβεῖν, εὐσεβής, εὐσεβία (vv. 26, 35, 42, 45, 133, 148, 151, 162, 165, 181, 183) to designate the elect of God, as tending in the same direction. The force of this latter argument will depend mainly on the derivation which is given to the name Essene. See the appendix.
[276]. Thus for instance, Ewald (l.c., p. 47) points to the tacit approval of marriage in ver. 33. I hardly think however that this passage, which merely condemns adultery, can be taken to imply so much. More irreconcilable with pure Essenism is the belief in the resurrection of the body and the future life on earth, which is maintained in vv. 176 sq.; though Hilgenfeld (Zeitschr. XIV. p. 49) does not recognise the difficulty. See above p. 88. This Sibylline writer was perhaps rather a Hemerobaptist than an Essene. On the relation of the Hemerobaptists and Essenes see the appendix. Alexandre, Orac. Sibyll. (II. p. 323), says of this Sibylline Oracle, ‘Ipse liber haud dubie Christianus est,’ but there is nothing distinctly Christian in its teaching.
[277]. vv. 106 sq., 145 sq.; see above p. 40, note [131]. It begins κλῦθι λεὼς Ἀσίης μεγαλαυχέος Εὐρώπης τε.