The similarity of the sentiments of the Essenes, or Therapeutæ, to those of the Church of Rome, induced the learned Jesuit, Nicolaus Serarius, to seek for them an honorable origin. He contended therefore, that they were Asideans, and derived them from the Rechabites, described so circumstantially in the thirty-fifth chapter of Jeremiah; at the same time, he asserted that the first Christian monks were Essenes.[422:2]
Mr. King, speaking of the Christian sect called Gnostics, says:
"Their chief doctrines had been held for centuries before (their time) in many of the cities of Asia Minor. There, it is probable, they first came into existence as 'Mystæ,' upon the establishment of a direct intercourse with India under the Seleucidæ and the Ptolemies. The colleges of Essenes and Megabyzae at Ephesus, the Orphics of Thrace, the Curetes of Crete, are all merely branches of one antique and common religion, and that originally Asiatic."[422:3]
Again:
"The introduction of Buddhism into Egypt and Palestine affords the only true solution of innumerable difficulties in the history of religion."[422:4]
Again:
"That Buddhism had actually been planted in the dominions of the Seleucidæ and Ptolemies (Palestine belonging to the former) before the beginning of the third century B. C., is proved to demonstration by a passage in the Edicts of Asoka, grandson of the famous Chandragupta, the Sandracottus of the Greeks. These edicts are engraven on a rock at Girnur, in Guzerat."[422:5]
Eusebius, in quoting from Philo concerning the Essenes, seems to take it for granted that they and the Christians were one and the same, and from the manner in which he writes, it would appear that it was generally understood so. He says that Philo called them "Worshipers," and concludes by saying:
"But whether he himself gave them this name, or whether at the beginning they were so called, when as yet the name of Christians was not everywhere published, I think it not needful curiosity to sift out."[422:6]