143. Comp. Lucius, Essenismus, p. 109. This brochure, the latest on the subject, (though
interesting, adds little to our knowledge.)
144. See Appendix XIII. on the Angelology, Satanology, and Demonology of the Jews.
145. Ch. x.
146. Comp. also the Sepher Noach in Jellinek's Beth. haMidr. part iii. pp. 155, 156.
147. c. 48.
148. Only after writing the above I have noticed, that Jellinek arrives at the same
conclusion as to the Essene character of the Book of Jubilees (Beth ha-Midr. iii. p. xxxiv.,
xxxv.), and of the Book of Enoch (u.s. ii. p. xxx.) .
It needs no demonstration, that a system which proceeded from a contempt of the body
and of all that is material; in some manner identified the Divine manifestation with the
Sun; denied the Resurrection, the Temple-priesthood, and sacrifices; preached abstinence
from meats and from marriage; decreed such entire separation from all around that their
very contact defiled, and that its adherents would have perished of hunger rather than join
in the meals of the outside world; which, moreover, contained not a trace of Messianic
elements - indeed, had no room for them - could have had no internal connection with the
origin of Christianity. Equally certain is it that, in respect of doctrine, life, and worship, it
really stood outside Judaism, as represented by either Pharisees or Sadducees. The
question whence the foreign elements were derived, which were its distinctive
characteristics, has of late been so learnedly discussed, that only the conclusions arrived
at require to be stated. Of the two theories, of which the one traces Essenism to Neo-
Pythagorean,149 the other to Persian sources,150 the latter seems fully established -
without, however, wholly denying at least the possibility of Neo-Pythagorean influences.
To the grounds which have been so conclusively urged in support of the Eastern origin of
Essenism,151 in its distinctive features, may be added this, that Jewish Angelology, which
played so great a part in the system, was derived from Chaldee and Persian sources, and
perhaps also the curious notion, that the knowledge of medicaments, originally derived
by Noah from the angels, came to the Egyptians chiefly through the magic books of the
Chaldees.152 153
149. So Zeller, Philosophie d. Griechen, ed. 1881, iii. pp. 277 -337.
150. So Bishop Lightfoot, in his masterly treatment of the whole subject in his
Commentary on the Ep. to the Colossians.
151. By Bishop Lightfoot, u.s. pp. 382 -396 In general, I prefer on many points - such as
the connection b etween Essenism and Gnosticism &c., simply to refer readers to the
classic work of Bishop Lightfoot.
152. Sepher Noach ap. Jellinek iii. p. 156.
153. As regards any connection between the Essenes and the Therapeutai , Lucius has
denied the existence of such a sect and the Philonic authorship of de V. cont. The latter