we have sought to defend in the Art. Philo (Smith and Wace's Dict. of Chr. Biogr. iv.),
and to show that the Therapeutes were not a 'sect' but an esoteric circle of Alexandrian
Jews.
It is only at the conclusion of these investigations that we are prepared to enter on the
question of the origin and meaning of the name Essenes, important as this inquiry is, not
only in itself, but in regard to the relation of the sect to orthodox Judaism. The e ighteen
or nineteen proposed explanations of a term, which must undoubtedly be of Hebrew
etymology, all proceed on the idea of its derivation from something which implied praise
of the sect, the two least objectionable explaining the name as equivalent eit her to 'the
pious,' or else to 'the silent ones.' But against all such derivations there is the obvious
objection, that the Pharisees, who had the moulding of the theological language, and who
were in the habit of giving the hardest names to those who differed from them, would
certainly not have bestowed a title implying encomium on a sect which, in principle and
practices, stood so entirely outside, not only of their own views, but even of the
Synagogue itself. Again, if they had given a name of encomium to the sect, it is only
reasonable to suppose that they would not have kept, in regard to their doctrines and
practices, a silence which is only broken by dim and indirect allusions. Yet, as we
examine it, the origin and meaning of the name seem implied in their very position
towards the Synagogue. They were the only real sect, strictly outsiders, and their name
Essenes ('Εσσηνοι, 'Εσσαιοι) seems the Greek equivalent for Chitsonim (Μψνωχψξ ),
'the outsiders.' Even the circumstance that the axe, or rather spade (αξιναριον ), which
every novice received, has for its Rabbinic equivalent the word Chatsina, is here not
without significance. Linguistically, the words Essenoi and Chitsonim are equivalents, as
admittedly are the similar designations Chasidim (Μψδιψσιξα ) and Asidaioi
('Ασιδαιοι). For, in rendering Hebrew into Greek, the ch (ξ ) is 'often entirely omitted, or
represented by a spiritus lenis in the beginning,' while 'in regard to the vowels no distinct
rule is to be laid down.'154 Instances of a change of the Hebrew i into the Greek e are
frequent, and of the Hebrew o into the Greek e not rare. As one instance will suffice, we
select a case in which exactly the same transmutation of the two vowel-sounds occurs -
that of the Rabbinic Abhginos (Μωνοψγιβ:)α ) for the Greek (ευγενης) Euge ne s ('well-
born').155
154. Deutsch, Remains, pp. 359, 360.
155. As other instances may be quoted such as Istagioth (τωψογ:+σ)ι ) = στεγη , roof;
Istuli (ψλιω≅+σ:)ι ) = στηλη , a pillar; Dikhsumini (ψνιψµιω≅σκδ≅ ) = δεξαµενη ,
cistern.
This derivation of the name Essenes, which strictly expresses the character and standing
of the sect relatively to orthodox Judaism, and, indeed, is the Greek form of the Hebrew
term for 'outsiders,' is also otherwise confirmed. It has already been said, that no direct
statement concerning the Essenes occurs in Rabbinic writings. Nor need this surprise us,
when we remember the general reluctance of the Rabbis to refer to their opponents,
except in actual controversy; and, that, when traditio nalism was reduced to writing,
Essenism, as a Jewish sect, had ceased to exist. Some of its elements had passed into the
Synagogue, influencing its general teaching (as in regard to Angelology, magic, &c.), and