But here we are confronted with Frankel’s depreciation of these ancient writers, which has been echoed by several later critics. They were interested, it is argued, in making their accounts attractive to their heathen contemporaries, and they coloured them highly for this purpose[[385]]. We may readily allow that they would not be uninfluenced by such a motive, but the concession does not touch the main points at issue. This aim might have led Josephus, for example, to throw into bold relief the coincidences between the Essenes and Pythagoreans; it might even have induced him to give a semi-pagan tinge to the Essene doctrine of the future state of the blessed (B.J. ii. 8. 11). But it entirely fails to explain those peculiarities of the sect, which marked them off by a sharp line from orthodox Judaism, and which fully justify the term ‘separatists’ as applied to them by a recent writer. In three main features especially the portrait of the Essenes retains its distinctive character unaffected by this consideration.
(i) The avoidance of sacrifices is not accounted for.
(i) How, for instance, could this principle of accommodation have led both Philo and Josephus to lay so much stress on their divergence from Judaic orthodoxy in the matter of sacrifices? Yet this is perhaps the most crucial note of heresy which is recorded of the Essenes. What was the law to the orthodox Pharisee without the sacrifices, the temple-worship, the hierarchy? Yet the Essene declined to take any part in the sacrifices; he had priests of his own independently of the Levitical priesthood. On Frankel’s hypothesis that Essenism is merely an exaggeration of pure Pharisaism, no explanation of this abnormal phenomenon can be given. Frankel does indeed attempt to meet the case by some speculations respecting the red-heifer[[386]], which are so obviously inadequate that they have not been repeated by later writers and may safely be passed over in silence here. On this point indeed the language of Josephus is not |The notices of Josephus and Philo considered.| quite explicit. He says (Ant. xviii. 1. 5) that, though they send offerings (ἀναθῆματα) to the temple, they perform no sacrifices, and he assigns as the reason their greater strictness as regards ceremonial purity (διαφορότητι ἁγνειῶν ἃς νομίζοιεν), adding that ‘for this reason being excluded from the common sanctuary (τεμενίσματος) they perform their sacrifices by themselves (ἐφ’ αὑτῶν τὰς θυσίας ἐπιτελοῦσι).’ Frankel therefore supposes that their only reason for abstaining from the temple sacrifices was that according to their severe notions the temple itself was profaned and therefore unfit for sacrificial worship. But if so, why should it not vitiate the offerings, as well as the sacrifices, and make them also unlawful? And indeed, where Josephus is vague, Philo is explicit. Philo (II. p. 457) distinctly states that the Essenes being more scrupulous than any in the worship of God (ἐν τοῖς μάλιστα θεραπευταὶ θεοῦ) do not sacrifice animals (οὐ ζῶα καταθύοντες), but hold it right to dedicate their own hearts as a worthy offering (ἀλλ’ ἱεροπρεπεῖς τὰς ἑαυτῶν διανοίας κατασκευάζειν ἀξιοῦντες). Thus the greater strictness, which Josephus ascribes to them, consists in the abstention from shedding blood, as a pollution in itself. And, when he speaks of their substituting private sacrifices, his own qualifications show that he does not mean the word to be taken literally. Their simple meals are their sacrifices; their refectory is their sanctuary; their president is their priest[[387]]. It should be added also that, though we once hear of an Essene apparently within the temple precincts (B.J. i. 3. 5, Ant. xiii. II. 2)[[388]], no mention is ever made of one offering sacrifices. Thus it is clear that with the Essene it was the sacrifices which polluted the temple, and not the |Their statements confirmed by the doctrine of Christian Essenes.| temple which polluted the sacrifices. And this view is further recommended by the fact that it alone will explain the position of their descendants, the Christianized Essenes, who condemned the slaughter of victims on grounds very different from those alleged in the Epistle to the Hebrews, not because they have been superseded by the Atonement, but because they are in their very nature repulsive to God; not because they have ceased to be right, but because they never were right from the beginning.
It may be said indeed, that such a view could not be maintained without impugning the authority, or at least disputing the integrity, of the Old Testament writings. The sacrificial system is so bound up with the Mosaic law, that it can only be rejected by the most arbitrary excision. This violent process however, uncritical as it is, was very likely to have been adopted by the Essenes[[389]]. As a matter of fact, it did recommend itself to those Judaizing Christians who reproduced many of the Essene tenets, and who both theologically and historically may be regarded as the lineal |The Clementine Homilies justify this doctrine by arbitrary excision of the Scriptures.| descendants of this Judaic sect[[390]]. Thus in the Clementine Homilies, an Ebionite work which exhibits many Essene features, the chief spokesman St Peter is represented as laying great stress on the duty of distinguishing the true and the false elements in the current Scriptures (ii. 38, 51, iii. 4, 5, 10, 42, 47, 49, 50, comp. xviii. 19). The saying traditionally ascribed to our Lord, ‘Show yourselves approved money-changers’ (γίνεσθε τραπεζῖται δόκιμοι), is more than once quoted by the Apostle as enforcing this duty (ii. 51, iii. 50, xviii. 20). Among these false elements he places all those passages which represent God as enjoining sacrifices (iii. 45, xviii. 19). It is plain, so he argues, that God did not desire sacrifices, for did He not kill those who lusted after the taste of flesh in the wilderness? and, if the slaughter of animals was thus displeasing to Him, how could He possibly have commanded victims to be offered to Himself (iii. 45)? It is equally clear from other considerations that this was no part of God’s genuine law. For instance, Christ declared that He came to fulfil every tittle of the Law; yet Christ abolished sacrifices (iii. 51). And again, the saying ‘I will have mercy and not sacrifice’ is a condemnation of this practice (iii. 56). The true prophet ‘hates sacrifices, bloodshed, libations’; he ‘extinguishes the fire of altars’ (iii. 26). The frenzy of the lying soothsayer is a mere intoxication produced by the reeking fumes of sacrifice (iii. 13). When in the immediate context of these denunciations we find it reckoned among the highest achievements of man ‘to know the names of angels, to drive away demons, to endeavour to heal diseases by charms (φαρμακίαις), |Essene features in this work.| and to find incantations (ἐπαοιδάς) against venomous serpents (iii. 36)’; when again St Peter is made to condemn as false those scriptures which speak of God swearing, and to set against them Christ’s command ‘Let your yea be yea’ (iii. 55); we feel how thoroughly this strange production of Ebionite Christianity is saturated with Essene ideas[[391]].
(ii) The Essene worship of the Sun cannot be explained away.
(ii) Nor again is Frankel successful in explaining the Essene prayers to the sun by rabbinical practices[[392]]. Following Rapoport, he supposes that Josephus and Philo refer to the beautiful hymn of praise for the creation of light and the return of day, which forms part of the morning-prayer of the Jews to the present time[[393]], and which seems to be enjoined in the Mishna itself[[394]]; and this view has been adopted by many subsequent writers. But the language of Josephus is not satisfied by this explanation. For he says plainly (B.J. ii. 8. 5) that they addressed prayers to the sun[[395]], and it is difficult to suppose that he has wantonly introduced a dash of paganism into his picture; nor indeed was there any adequate motive for his doing so. Similarly Philo relates of the Therapeutes (Vit. Cont. II, II. p. 485), that they ‘stand with their faces and their whole body towards the East, and when they see that the sun is risen, holding out their hands to heaven they pray for a happy day (εὐημερίαν) and for truth and for keen vision of reason (ὀξυωπίαν λογισμοῦ).’ And here again it is impossible to overlook the confirmation which these accounts receive from the history of certain Christian heretics deriving their descent from this Judaic sect. |The Sampsæans are an Essene sect,| Epiphanius (Hær. xix. 2, xx. 3, pp. 40 sq., 47) speaks of a sect called the Sampsæans or ‘Sun-worshippers[[396]],’ as existing in his own time in Peræa on the borders of Moab and on the shores of the Dead Sea. He describes them as a remnant of the Ossenes (i.e. Essenes), who have accepted a spurious form of Christianity and are neither Jews nor Christians. This debased Christianity which they adopted is embodied, he tells us, in the pretended revelation of the Book of Elchasai, and dates from the time of Trajan[[397]]. Elsewhere (xxx. 3, p. 127) he seems to use the terms Sampsæan, Ossene, and Elchasaite as synonymous (παρὰ τοῖς Σαμψηνοῖς καὶ Ὀσσηνοῖς καὶ Ἐλκεσσαίοις καλουμένοις). Now we happen to know something of this book of Elchasai, not only from Epiphanius himself (xix. 1 sq., p. 40 sq., xxx. 17, p. 141), but also from Hippolytus |as appears from their sacred book of Elchesai.| (Hær. ix. 13 sq.) who describes it at considerable length. From these accounts it appears that the principal feature in the book was the injunction of frequent bathings for the remission of sins (Hipp. Hær. ix. 13, 15 sq.). We are likewise told that it ‘anathematizes immolations and sacrifices (θυσίας καὶ (ιερουργίας) as being alien to God and certainly not offered to God by tradition from (ἐκ) the fathers and the law,’ while at the same time it ‘says that men ought to pray there at Jerusalem, where the altar was and the sacrifices (were offered), prohibiting the eating of flesh which exists among the Jews, and the rest (of their customs), and the altar and the fire, as being alien to God’ (Epiphan. xix. 3, p. 42). Notwithstanding, |Its Essene peculiarities.| we are informed that the sect retained the rite of circumcision, the observance of the sabbath, and other practices of the Mosaic law (Hipp. Hær. ix. 14; Epiph. Hær. xix. 5, p. 43, comp. xxx. 17, p. 141). This inconsistency is explained by a further notice in Epiphanius (l.c.) that they treated the Scriptures in the same way as the Nasaræans[[398]]; that is, they submitted them to a process of arbitrary excision, as recommended in the Clementine Homilies, and thus rejected as falsifications all statements which did not square with their own theory. Hippolytus also speaks of the Elchasaites as studying astrology and magic, and as practising charms and incantations on the sick and the demoniacs (§ 14). Moreover in two formularies, one of expiation, another of purification, which this father has extracted from the book, invocation is made to ‘the holy spirits and the angels of prayer’ (§ 15, comp. Epiph. xix. 1). It should be added that the word Elchasai probably signifies the ‘hidden power’[[399]]; while the book itself directed that its mysteries should be guarded as precious pearls, and should not be communicated to the world at large, but only to the faithful few (Hipp. ix. 15, 17). It is hardly necessary to call attention to the number of Essene features which are here combined[[400]]. I would only remark that the value of the notice is not at all diminished, but rather enhanced, by the uncritical character of Epiphanius’ work; for this very fact prevents us from ascribing the coincidences, which here reveal themselves, to this father’s own invention.
Doubtful bearing of this Sun-worship.
In this heresy we have plainly the dregs of Essenism, which has only been corrupted from its earlier and nobler type by the admixture of a spurious Christianity. But how came the Essenes to be called Sampsæans? What was the original meaning of this outward reverence which they paid to the sun? Did they regard it merely as the symbol of Divine illumination, just as Philo frequently treats it as a type of God, the centre of all light (e.g. de Somn. i. 13 sq., I. p. 631 sq.), and even calls the heavenly bodies ‘visible and sensible gods’ (de Mund. Op. 7, I. p. 6)[[401]]? Or did they honour the light, as the pure ethereal element in contrast to gross terrestrial matter, according to a suggestion of a recent writer[[402]]? |The practice repugnant to Jewish orthodoxy.|Whatever may have been the motive of this reverence, it is strangely repugnant to the spirit of orthodox Judaism. In Ezek. viii. 16 it is denounced as an abomination, that men shall turn towards the east and worship the sun; and accordingly in Berakhoth 7a, a saying of R. Meir is reported to the effect that God is angry when the sun appears and the kings of the East and the West prostrate themselves before this luminary[[403]]. We cannot fail therefore to recognise the action of some foreign influence in this Essene practice—whether Greek or Syrian or Persian, it will be time to consider hereafter.
(iii) The depreciation of marriage not accounted for.
(iii) On the subject of marriage again, talmudical and rabbinical notices contribute nothing towards elucidating the practices of this sect. Least of all do they point to any affinity between the Essenes and the Pharisees. The nearest resemblance, which Frankel can produce, to any approximation in this respect is an injunction in Mishna Kethuboth v. 8 respecting the duties of the husband in providing for the wife in case of his separating from her, and this he ascribes to Essene influences[[404]]; but this mishna does not express any approval of such a separation. The direction seems to be framed entirely in the interests of the wife: nor can I see that it is at all inconsistent, as Frankel urges, with Mishna Kethuboth vii. 1 which allows her to claim a divorce under such circumstances. But however this may be, Essene and Pharisaic opinion stand generally in the sharpest contrast to each other with respect to marriage. The talmudic writings teem with passages implying not only the superior sanctity, but even the imperative duty, of marriage. The words ‘Be fruitful and multiply’ (Gen. i. 28) were regarded not merely as a promise, but as a command, which was binding on all. It is a maxim of the Talmud that ‘Any Jew who has not a wife is no man’ (אינו אדם,) Yebamoth 63a. The fact indeed is so patent, that any accumulation of examples would be superfluous, and I shall content myself with referring to Pesachim 113a, b, as fairly illustrating the doctrine of orthodox Judaism on this point[[405]]. As this question affects the whole framework not only of religious, but also of social life, the antagonism between the Essene and the Pharisee in a matter so vital could not be overlooked.