account of the Essenes is, that they were a society of pious Jews, who, disgusted with the cant and hypocrisy of the Pharisees, and wearied with the trials of the outward and of the inward life, had withdrawn themselves out of the strife of theological and political parties, at first, apparently (according to Pliny the Elder), to the western side of the Dead Sea, where they lived together in intimate connection, partly after the fashion of the monks of later days, and partly like mystical orders in all periods have done. From this society other smaller ones afterwards proceeded, and spread themselves all over Palestine. They employed themselves in the arts of peace, such as agriculture, pasture, handicraft works, and especially in the art of healing according to the simple but unerring ways of Nature. Dr. Neander thinks it also probable that they imagined themselves supernatually illuminated in their search into Nature's secrets and use of her powers; and that their natural knowledge and art of healing assumed, moreover, a sort of religious or theosophic character, since they professed to have peculiar prophetic gifts. Comparing this account with what we know of similar sects in our own time—with the Mormons, for instance, or with the Shakers, or with the White Quakers of Dublin—it seems probable enough. It is the way of all such enthusiasts to run from one extreme to another. Despising the Pharisees for their hollowness and canting adherence to mere traditional and ceremonial law, in which the letter was everything and the spirit nothing, the Essenes went right into the opposite extreme, and almost sacrificed the outer to the inner man. They believed firmly in the immortality of the soul and in future rewards and punishments; they were absolute predestinarians; they observed the seventh day with peculiar strictness; they held the traditions of the Old Testament in great reverence, but only as mystic writings which they expounded allegorically; they sent gifts to the Temple, like other Jews, but offered no sacrifices; they admitted no one into their society till after a three years' probation; they lived in a state of perfect equality, except that they paid great respect to the aged and to their priests; they considered all secular employments ungodly and immoral, except agriculture and the trades and occupations connected with it. They were practical communists in the largest sense of the word, for they had no separate or individual interests, and held all things in common; they were industrious, quiet, orderly, and free from every kind of vice practised in ordinary society; they held solitude and celibacy in high esteem. Some say they allowed no marriages or sexual intercourse in their society; but this is doubted. They allowed no change of raiment till necessity required; they abstained from wine and other fermented liquors; they were not permitted to eat but with their own sect, and then a certain portion of food was served out to each person, of which they partook together after solemn ablutions.
It is, no doubt, the similarity of many of these practices to those of some of the early Christians, and of the Therapeutæ in particular, hat has led some Roman Catholic divines, and also some philo-
