Note 78 — THE ESSENES.

1587–1643.—Our learned countryman, Dr. Thomas Godwyn occupies the next position. In his interesting and erudite volume, entitled Moses and Aaron: which was first published in London 1625, Godwyn devotes the twelfth chapter of the first book to the Essenes. The etymology of this name he takes to be the Syriac ‏אסא‎ to heal, to cure diseases, and submits that they were called Essenes = θεραπευται physicians, because they cultivated the study of medicine. His summary of their doctrines and practices is made from Josephus’ description of them as well as from Philo’s reputed account of the Therapeutae which has nothing to do with the Palestinian Essenes. Godwyn also gives a number of supposed parallels between the doctrines and practices of Essenism and Pythagorism. He does not attempt to account for these resemblances, nor does he try to trace the origin of the brotherhood. He is, however, certain that they existed in the time of Judas Maccabæus and “continued until the day of our Saviour and after; for Philo and Josephus speak of them as living in their time.” He assigns the following reasons for their not being mentioned in the New Testament 1. Their being small in number. 2. “They were peaceable and quiet, not opposing any; and therefore not so liable to reproof as the Pharisees and Sadducees, who opposed each other, and both joined against Christ.” 3. They were passed over in silence in the New Testament just “as the Rechabites in the Old Testament, of whom there is mention only once and that obliquely, although their order continued about three hundred years, before this testimony was given of them by the Prophet Jeremiah.” And 4. “Though the name of the Essenes be not found in Scripture, yet we shall find in St. Paul’s Epistles many things reproved, which were taught in the school of the Essenes. Of this nature was that advice given unto Timothy:—‘Drink no longer water, but use a little wine.’ ( 1 Tim. v. 23 ). Again, ‘Forbidding to marry, and commanding to abstain from meats is a doctrine of devils’ ( 1 Tim. iv. 3 ); but especially Colossians ii. , in many passages the Apostle seemeth directly to point at them, ‘Let no man condemn you in meat and drink’ (verse 16 ): ‘Let no man bear rule over you, by humbleness of mind and worshipping of angels’ (verse 18 ) ‘Why are ye subject to ordinances (τί δογματίζεσθε verse 20 )?’ The Apostle useth the word δόγματα which was applied by the Essenes to denote their ordinances aphorisms or constitutions. In the verse following he gives an instance of some particulars, ‘Touch not, taste not, handle not’ (ver. 21 ). Now the junior company of Essenes might not touch the seniors. And in their diet their taste was limited to bread, salt, water and hyssop. And these ordinances they undertook διὰ πόθον σοφίας saith Philo, for the love of wisdom; but the Apostle concludeth (ver. 23 ) that these things had only λόγον σοφίας a show of wisdom. And whereas Philo termeth the religion of the Essenes by the name of θεράπεια which word signifieth religious worship; the Apostle termeth in the same verse εθιλεθρεκείαν voluntary religious worship or will worship; yea, where he termeth their doctrine πάτρων φιλοσοφιας a kind of philosophy received from their forefathers by tradition; St. Paul biddeth them beware of philosophy (ver. 8 ).” I have given this extract in full because succeeding writers have with more or less exactness based their opinion upon it. In animadverting upon it, I need only refer to the former part of this Essay, where it will be seen that some of the things here mentioned, are not peculiar to the Essenes, and others do not belong to them at all, whilst the last quotation from Philo describes the Therapeutae and not the Essenes.78