Therapeutae of Philo--and Essenes of Josephus.--An account of
them.--Their disappearance from history, and what became of
them.
In the beginning of the first century there existed a sect or society
which exercised great influence over the fortune and affairs of the
world; but, before the second had elapsed, was insensibly lost in the
commingling of creeds and sects which sprang up in the mean time. Like a
billow on the sea, it rose high and spread far; but at last disappears,
or is lost in the great ocean. We refer to the Therapeutae of Philo and
the Essenes of Josephus. Their origin is lost in the distant past; nor
is it proven who was the founder of the sect. Although the Therapeutae
were found in every part of the Roman empire, Alexandria was the centre
of their operations. Their learning and knowledge were derived from
the schools of Alexandria; and to the climate of Egypt, which, by some
immutable law of nature, disposed men to embrace a gloomy asceticism,
they are indebted for their morose and cruel discipline. From this
society were furnished all the monks which populated the deserts of
Africa before the Christian era began.
The Essenes were one of the three leading sects among the Jews; the
Sadducees and Pharisees forming the other two. Josephus, who fully
describes them, in early life was a member, and for three years took up
his abode in the desert, and suffered all the pains, and endured all the
hardships of monastic life. They were confined to no locality, but were
found in every city in Europe and Asia. When travelling from place to
place, they were received and provided for by members of their sect
without charge, so that when one of them made his appearance in a
strange city, he found there one already appointed for the special
purpose of taking care of strangers and providing for their wants. They
neither bought from nor sold to each other, but each took what his wants
required, as if it were his own.
"And as for their piety towards God," says Josephus, "it is very
extraordinary; for before sun-rising they speak not a word about profane
matters, but put up certain prayers which they have received from their
forefathers, as if they made a supplication for its rising. After this,
every one of them is sent away by their curators, to exercise some of
those arts wherein they are skilled, in which they labor with great
diligence till the fifth hour, after which they assemble themselves
together in one place, and when they have clothed themselves in white
veils, they then bathe their bodies in cold water, and, after their
purification is over, they every one meet together in an apartment of
their own, into which it is not permitted to any of another sect to
enter; while they go after a pure manner into the dining-room, as into
a certain holy temple, and quietly sit themselves down; upon which the
baker lays their loaves in order; the cook also brings a single plate of
one sort of food and sets it before every one of them; but a priest says
grace before meat; and it is unlawful for any one to taste of the food
before grace be said. The same priest, when he has dined, says grace
again after meat; and when they begin, and when they end, they praise
God, as he that bestows their food upon them; after which they lay aside
their [white] garments, and betake themselves to their labors again
until the evening; then they return home to supper, after the same
manner." (Josephus, _Wars_, lib. ii. chap. 8, sec. 5.)
The time allowed for probation, before admission to the fraternity,
was three years, and in the meantime the temper and disposition of the
neophyte were put to the severest test, and not until he had given ample
proof of his sincerity or ability to submit to the laws and ordinances
of the sect was he deemed fit for admission; but before he is allowed
to do so, he is required to swear, "that, in the first place, he will
exercise piety towards God; and then that he will observe justice
towards men; and that he will do no harm to any one, either of his
own accord, or by the command of others; that he will always hate
the wicked, and be assistant to the righteous; that he will ever show
fidelity to all men, and especially to those in authority, because no
one obtains the government without God's assistance; and that if he
be in authority, he will at no time whatever abuse his authority, nor
endeavor to outshine his subjects, either in his garments, or any other
finery; that he will be perpetually a lover of truth, and propose to
himself to reprove those that tell lies; and that he will keep his hands
clear from theft, and his soul from unlawful gains; and that he will
neither conceal anything from those of his own sect, nor discover any of
their doctrines to others--no, not though any one should compel him so
to do, at the hazard of his life. Moreover, he swears to communicate
their doctrines to no one any otherwise than as he received them
himself; that he will abstain from robbery, and will equally preserve
their books belonging to their sect, and the names of the angels [or
messengers]. These are the oaths by which they secure their proselytes
to themselves." (Jos., _Wars_, lib. ii. ch. 8, sec. 6.)
The following is the account given by Philo of this sect, preserved in
the pages of Eusebius:--
"'This kind of men is everywhere scattered over the world, for the
Greeks and barbarians should share in so permanent a benefit. They
abound, however, in Egypt, in each of its districts, and particularly
Alexandria. But the principal men among them from every quarter emigrate
to a place situated on a moderate elevation of land beyond the Lake
Maria, very advantageously located both for safety and temperature of
the air, as if it were the native country of the Therapeutae.'"
"After describing what kind of habitations they have, he says of the
churches: 'In every house there is a sacred apartment which they call
the Semneion or Monasterium, where, retired from men, they perform the
mysteries of a pious life. Hither they bring nothing with them, neither
drink nor food, nor anything else requisite to the necessities of the
body; they only bring the law and the inspired declarations of the
prophets, and hymns, and such things by which knowledge and piety may be
augmented and perfected.' After other matters he adds: 'The whole time
between the morning and the evening is a constant exercise; for as they
are engaged with the sacred Scriptures, they reason and comment upon
them, explaining the philosophy of their country in an allegorical
manner. For they consider the verbal interpretation as signs indicative
of a sacred sense communicated in obscure intimations. They have also
commentaries of ancient men, who, as founders of the sect, have left
many monuments of their doctrine in allegorical representations which
they use as certain models, imitating the manner of the original
institution.'"
These facts appear to have been stated by a man who at least has paid
attention to those that have expounded the sacred writings. But it is
highly probable that the ancient commentaries which he says they have
are the very Gospels and writings of the Apostles, and probably some
expositions of the ancient prophets, such as are contained in the
Epistle to the Hebrews, and many others of St. Paul's epistles.
Afterwards again, concerning the new psalms which they composed, he thus
writes: 'Thus they not only pass their time in meditation, but compose
songs and hymns unto God, noting them of necessity with measure
uncommonly serious through every variety of metres and tunes.' Many
other things concerning these persons, he writes in the same book....
Why need we add to these an account of their meetings, and the separate
abodes of the men and the women in these meetings, and the exercises
performed by them, which are still in vogue among us at the present day,
and which, especially at the festival of our Saviour's passion, we are
accustomed to use in our fastings and watchings, and in the study of
the divine word. All these the above-mentioned author has accurately
described and stated in his writings, and they are the same customs that
are observed by us alone at the present day, particularly the vigils of
the great festival, and the exercises in them, and the hymns that are
commonly recited among us. He states that whilst one sings gracefully
with a certain measure, the others, listening in silence, join
in singing the final clauses of the hymns; also, that on the
above-mentioned days they lie on straw spread on the ground, and to use
his own words, 'They abstain altogether from wine, and taste no flesh.
Water is their only drink, and the relish of their bread, salt and
hyssop.' Besides this, he describes the grades of dignity among those
who administer the ecclesiastical services committed to them, those of
the _Deacons_ and the _Presidencies_ of the _Episcopate_ as the highest.
But, whosoever desires to have a more accurate knowledge of these
things, may learn them from the history already cited; but that Philo,
when he wrote these statements, had in view the first heralds of the
gospel, and the original practices handed down from the Apostles, must
be obvious to all. (Euseb. Ecc. Hist., lib. ii. ch. 17.)
They had their churches, their Bishops (called Presidencies of the
Episcopate), Deacons and monasteries. They used sacred writings, which
they read in their churches with comments, and which they believed were
divinely inspired. Commentaries were written on these writings, as they
are on the present Gospels. Their mode of worship was much the same as
in our own day; and they had missionaries all over Asia, and in many
parts of Europe. The day observed by Christians afterwards as the
festival of our Saviour's passion was observed by them as sacred, and
which they passed in fasting, watching, and the study of the sacred
writings. All this we are assured is true, by the authority of Josephus,
Philo, and Eusebius. So strong is the resemblance in doctrines, and form
of church government, between these ancient Therapeutae, that Eusebius,
because he could not deny the similitude, undertook the task of proving
that the Essenes were Christians, and that their sacred writings were
the four Gospels. He says: "But it is highly probable that the ancient
writings which he (Philo) says they have, are the very Gospels and
writings of the Apostles, and probably some expositions of the ancient
prophets, such as are contained in the Epistle to the Hebrews, and many
others of St. Paul's epistles." (Eus., Ecc. Hist., lib. ii. ch. 17.)
Eusebius has not deceived himself--he only hoped to deceive others. If
the Essenes were not Christians, then it is evident that much which is
claimed as original in Christianity was copied from them. "Basnage has
examined with the most critical accuracy the curious treatise of Philo,
which describes the Therapeutae. By proving that it was composed as early
as the time of Augustus, he has demonstrated, in spite of Eusebius and a
crowd of _modern Catholics_, that the Therapeutae were neither Christians
nor monks." (_Decline and Fall_, Vol. I. page 283, chapter xv., note
162.)
"Much dispute has arisen among the learned concerning this sect. Some
have imagined them to be Judaizing Gentiles; but Philo supposes them to
be Jews, by speaking of them as a branch of the sect of the Essenes,
and especially classes them among the followers of Moses. Others have
maintained that the Therapeutae were an Alexandrian sect of Jewish
converts to the Christian faith, who devoted themselves to monastic
'life. But this is impossible, for Philo, who wrote before Christianity
appeared in Egypt, speaks of this as an established fact" (Buck's
_Theological Dictionary_.')
And now, what has become of the Therapeutae?--of their sacred writings?
Where are their Elders, their Deacons and the Presidency of the
Episcopate, or Bishops? All writers agree that they soon disappeared
after the introduction of Christianity. "How long," continues Buck,
"this sect continued, is uncertain, but it is not improbable that
after the appearance of Christianity in Egypt, it soon became extinct."
Gibbon, in speaking of the disappearance of this sect from history,
says: "It still remains probable that they changed their names,
preserved their manners, and adopted some new article of faith." (Vol.
I. page 283, n. 162.)
This sect did not mingle and lose itself in the huge mass of Pagans, for
between the two there was no neutral ground on which they might meet and
agree. The antagonism between them had continued too long, and there
was traditional hatred on both sides. Paul threw the doors of the church
wide open, and, as we shall see, the Therapeutae soon entered, and by
their numbers took possession, and barred them against the founder
and all his followers. What did the Therapeutae do with their sacred
writings, which, Eusebius claims, were nothing more than our present
Gospels? To suppose that they abandoned and destroyed them altogether is
not possible, considering their antiquity, and the veneration in which
they were held for generations.