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Translated by C.D.Yonge (1854)
(75) Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number somewhat more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Greek dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. (76) These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from the associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. Of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come into contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purpose of life; (77) for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be in great abundance, as in truth they are.
(78) Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness: (79) and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principles of equality, but likewise as impious, because they destroy the ordinances of nature, which generated them all equally, and brought them up like a mother, as if they were legitimate brethren, not in name only, but in reality and truth.
But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instread of friendship; (80) and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for human mind to devise without divine inspiration.
(81) Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. (82) Then one, indeed, takes up the holy volume and reads from it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; (83) and thus the people are taught piety, and holiness, and justice and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, love of God, love of virtue, and love of mankind.
(84) Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and nothing of which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence of pleasures, temperence, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, streadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words.
(85) In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to everyone: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; (86) then there is one magazine among them all; their expenses are all in common, since they all eat in messes; for there is no other people among which you can find a common use for the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into a common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; (87) and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weaakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their loving children: being supported by them in all abundance both by their personal exertions and by innumerable contrivances.
(88) Such diligent practices of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposing to them as necessary exercises to train them towards its attainment, all praiseworthy actions by which a freedom, which can never be enslaved, is firmly established.
(89) And a proof of this is that, though at different times a great
number of chiefs of every variety of disposition and character, have occupied
their country, some of whom have endeavoured to surpass even ferocious
wild animals in cruelty, leaving no sort of inhumanity unpractised, and
have never ceased to murder their subjects in whole troops, and have even
torn them to pieces while living, like cooks cutting them limb from limb,
till they themselves, being overtaken by the vengeance of divine justice,
have at last experienced the same miseries in their turn: (90) others again
having converted their barbarous frenzy into another kind of wickedness,
practising an ineffable degree of savageness, talking with the people quietly,
but through the hypocrisy of a more gentle voice, betraying the ferocity
of their real disposition, fawning upon their victims like treaherous dogs,
and becoming the causes of irremediable miseries to them, have left in
all their cities monuments of their impiety, and hatred of all mankind,
in the never to be forgotten miseries endured by those whom they oppressed:
(91) and yet no one, not even of those immoderately cruel tyrants, nor
of the more treacherous and hypocritical oppressors was ever able to bring
any real accusation against the multitude of those called Essenes or Holy
[Greek: essaiOn E hosiOn]. But everyone being subdued by the virtue of
these men, looked up to them as free by nature, and not subject to the
frown of any human being, and have celibrated their manner of messing together,
and their fellowship with one another beyond all description in respect
of its mutual good faith, which is ample proof of a perfect and very happy
End of Etext On the Essenes Every good man is free by Philo
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