1. ¹¹⁷ And now Archelaus’s part of Judea was reduced into a province, and Coponious, one of the equestrian order among the Romans, was sent as a procurator, having the power of [life and] death put into his hands by Caesar.

¹¹⁷ Τῆς δὲ Ἀρχελάου χώρας εἰς ἐπαρχίαν περιγραφείσης ἐπίτροπος τῆς ἱππικῆς παρὰ Ρωμαίοις τάξεως Κωπώνιος πέμ ¹¹⁸ πεται μέχρι τοῦ κτείνειν λαβὼν παρὰ Καίσαρος ἐξουσίαν.

¹¹⁸ Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt; and said they were cowards if they would endure to pay a tax to the Romans, and would, after God, submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders.

ἐπὶ τούτου τις ἀνὴρ Γαλιλαῖος Ἰούδας ὄνομα εἰς ἀπόστασιν ἐνῆγε τοὺς ἐπιχωρίους κακίζων͵ εἰ φόρον τε Ρωμαίοις τελεῖν ὑπομενοῦσιν καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας. ἦν δ΄ οὗτος σοφιστὴς ἰδίας αἱρέσεως οὐδὲν τοῖς ἄλλοις προσεοικώς.

The Essenes

2. ¹¹⁹ For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducces; and the third sect, who pretends to a severer discipline, and called Essenes.

¹¹⁹ Τρία γὰρ παρὰ Ἰουδαίοις εἴδη φιλοσοφεῖται͵ καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι͵ τοῦ δὲ Σαδδουκαῖοι͵ τρίτον δέ͵ ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν͵ Ἐσσηνοὶ καλοῦνται͵

These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. ¹²⁰ These Essenes

reject pleasures as an evil [vice],

but esteem [sexual] self-control, and the conquest over our passions, to be virtue.

Ἰουδαῖοι μὲν γένος ¹²⁰ ὄντες͵ φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. οὗτοι

τὰς μὲν ἡδονὰς ὡς κακίαν ἀποστρέφονται͵

τὴν δὲ ἐγκράτειαν καὶ τὸ μὴ τοῖς πάθεσιν ὑποπίπτειν ἀρετὴν ὑπολαμβάνουσιν.

They have disdain for marriage, but choose out other persons’ children, while they are pliable, and fit for learning; and esteem them to be of their kindred, and form them according to their own manners. ¹²¹ They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued;

 καὶ γάμου μὲν παρ΄ αὐτοῖς ὑπεροψία͵ τοὺς δ΄ ἀλλοτρίους παῖδας ἐκλαμβάνοντες ἁπα λοὺς ἔτι πρὸς τὰ μαθήματα συγγενεῖς ἡγοῦνται καὶ τοῖς ἤθεσιν ¹²¹ αὐτῶν ἐντυποῦσι͵ τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες͵

but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.

τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδε μίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.

3. ¹²² These men are contemptuous of riches, and hold things in common in a way that raises our admiration. Nor is there any one to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,

¹²² Καταφρονηταὶ δὲ πλούτου͵ καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν͵ οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ΄ αὐτοῖς ὑπερέχοντα· νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν͵

—insomuch, that among them all there is no appearance of poverty or excess of riches, but every one’s possessions are intermingled with every other’s possessions: and so there is, as it were, one patrimony among all the brethren.

ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ΄ ὑπεροχὴν πλούτου͵ τῶν δ΄ ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ¹²³ ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι.

¹²³ They think that oil is a defilement; and if any one of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all.

κηλῖδα δ΄ ὑπολαμβάνουσι τὸ ἔλαιον͵ κἂν ἀλειφθῇ τις ἄκων͵ σμήχεται τὸ σῶμα· τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ΄ οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι.

4. ¹²⁴ They have no certain city but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go into such as they never knew before, as if they had been ever so long acquainted with them.

¹²⁴ Μία δ΄ οὐκ ἔστιν αὐτῶν πόλις ἀλλ΄ ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ΄ ἀναπέπταται τὰ παρ΄ αὐτοῖς ὁμοίως ὥσπερ ἴδια͵ καὶ πρὸς οὓς οὐ πρότερον ¹²⁵ εἶδον εἰσίασιν ὡς συνηθεστάτους·

¹²⁵ For which reason they carry nothing with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them.

διὸ καὶ ποιοῦνται τὰς ἀποδη μίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι͵ διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ΄ ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ¹²⁶ ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια.

Simplicity - Common Ownership

¹²⁶ But the clothing and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time.

καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρρα ¹²⁷ γῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.

¹²⁷ Nor do they either buy or sell anything to one another; but every one of them gives what he has to him that wants it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please.

οὐδὲν δ΄ ἐν ἀλλήλοις οὔτ΄ ἀγοράζουσιν οὔτε πωλοῦσιν͵ ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ΄ αὐτῷ τὸ παρ΄ ἐκείνου χρήσιμον ἀντικομί ζεται· καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ΄ ὧν ἂν θέλωσιν.

5. ¹²⁸ And as for their piety towards God, it is very extraordinary; for before sunrise they speak not a word about profane matters, but offer certain prayers which they have received from their forefathers, as if they made a supplication for its rising.

¹²⁸ Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως· πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων͵ πατρίους δέ τινας εἰς ¹²⁹ αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι.

¹²⁹ After this every one of them are sent away by their managers, 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 again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water.

καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται͵ καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροί ζονται χωρίον͵ ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούον ται τὸ σῶμα ψυχροῖς ὕδασιν

Ritual Baths

And after this 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, ¹³⁰ and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single place of one sort of food, and sets it before every one of them; ¹³¹ but a priest offers prayer before meal; and it is unlawful for any one to taste of the food before prayers have been said.

͵ καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν͵ ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν· αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παρα ¹³⁰ γίνονται τὸ δειπνητήριον. καὶ καθισάντων μεθ΄ ἡσυχίας ὁ μὲν σιτοποιὸς ἐν τάξει παρατίθησι τοὺς ἄρτους͵ ὁ δὲ μάγειρος ἓν ¹³¹ ἀγγεῖον ἐξ ἑνὸς ἐδέσματος ἑκάστῳ παρατίθησιν. προκατεύχεται δ΄ ὁ ἱερεὺς τῆς τροφῆς͵ καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον· ἀριστοποιησάμενος δ΄ ἐπεύχεται πάλιν·

The same priest, when he hath dined, says grace again after meal; 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 till the evening; ¹³² then they return home to supper, after the same manner; and if there be any strangers there, they set down with them.

ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ΄ ὡς ἱερὰς κατα ¹³² θέμενοι τὰς ἐσθῆτας πάλιν ἐπ΄ ἔργα μέχρι δείλης τρέπονται. δει πνοῦσι δ΄ ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων͵ εἰ τύχοιεν αὐτοῖς παρόντες.

Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; ¹³³ which silence thus kept in their house, appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them.

οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος ¹³³ μιαίνει͵ τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις. καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαί νεται͵ τούτου δ΄ αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ΄ αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου.

Submission of Will

6. ¹³⁴ And truly, as for other things, they do nothing but according to the injunctions of their managers; only these two things are done among them at every one’s own free will, which are, to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the managers. ¹³⁵

¹³⁴ Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι͵ δύο δὲ ταῦτα παρ΄ αὐτοῖς αὐτεξούσια͵ ἐπι κουρία καὶ ἔλεος· βοηθεῖν τε γὰρ τοῖς ἀξίοις͵ ὁπόταν δέωνται͵ καὶ καθ΄ ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων. ¹³⁵

They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury;

ὀργῆς ταμίαι δίκαιοι͵ θυμοῦ καθεκτικοί͵ πίστεως προ στάται͵ εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ΄ αὐτῶν ἰσχυ ρότερον ὅρκου͵ τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες·

for they say, that he who cannot be believed without [swearing by] God, is already condemned. ¹³⁶ They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers.

ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπι ¹³⁶ στούμενον δίχα θεοῦ. σπουδάζουσι δ΄ ἐκτόπως περὶ τὰ τῶν πα λαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες· ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξη τήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται.

New Members

7. ¹³⁷ But now, if any one is eager to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him a small hatchet, and the fore-mentioned girdle, and the white garment.

¹³⁷ Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος͵ ἀλλ΄ ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆταδόντες.

¹³⁸ And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years, and if he appear to be worthy, they then admit him into their society.

¹³⁸ ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ͵ πρόσ εισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει͵ παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐ δέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.

¹³⁹ And before he is allowed to touch their common food, he is obliged to take tremendous oaths; 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; ¹⁴⁰ that he will ever show fidelity to all men, and especially to those in authority,

¹³⁹ πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις͵ πρῶτον μὲν εὐσεβήσειν τὸ θεῖον͵ ἔπειτα τὰ πρὸς ἀν θρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος͵ μισήσειν δ΄ ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖ ¹⁴⁰ σθαι τοῖς δικαίοις· τὸ πιστὸν ἀεὶ πᾶσιν παρέξειν͵ μάλιστα δὲ τοῖς κρατοῦσιν·

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;

οὐ γὰρ δίχα θεοῦ περιγενέσθαι τινὶ τὸ ἄρχειν· κἂν αὐτὸς ἄρχῃ͵ μηδέποτε ἐξυβρίσειν εἰς τὴν ἐξουσίαν μηδ΄ ἐσθῆτί τινι ἢ πλείονι κόσμῳ τοὺς ὑποτεταγμένους ὑπερλαμπρύνεσθαι.

¹⁴¹ that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; 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.

¹⁴¹ τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι· χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ΄ ἑτέροις αὐτῶν τι μηνύσειν͵ ¹⁴² κἂν μέχρι θανάτου τις βιάζηται.

Secret Teachings - Angels

¹⁴² 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 the 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.

πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν͵ ἀφέξε σθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.

Excommunication

8. ¹⁴³ But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them, does often die after a miserable manner; for as is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger till he perish; ¹⁴⁴

¹⁴³ Τοὺς δ΄ ἐπ΄ ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ΄ ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθεί ρεται· τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν͵ ποηφαγῶν δὲ καὶ λιμῷ ¹⁴⁴ τὸ σῶμα τηκόμενος διαφθείρεται.

for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they come to the very brink of death, to be a sufficient punishment for the sins they had been guilty of.

διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον͵ ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.

9. ¹⁴⁵ But in the judgments they exercise they are most accurate and just; nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses]; whom, if any one blaspheme, he is punished capitally.

¹⁴⁵ Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι͵ καὶ δικά ζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες͵ τὸ δ΄ ὁρισθὲν ὑπ΄ αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ΄ αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου͵ κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται ¹⁴⁶ θανάτῳ.

Obedience to Authority - Strict Observance of Jewish Law

¹⁴⁶ They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together no one of them will speak while the other nine are against it. ¹⁴⁷ They also avoid spitting into the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day;

τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ· δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων ¹⁴⁷ τῶν ἐννέα. καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα Ἰουδαίων ἁπάντων·

for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor defecate thereon.

οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν͵ ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν͵ ἀλλ΄ ¹⁴⁸ οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν.

Hygiene

 ¹⁴⁸ Nay, on the other days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the divine rays of light, they ease themselves into that pit, ¹⁴⁹ after which they put the earth that was dug out again into the pit;

ταῖς δ΄ ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι͵ τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ΄ αὐτῶν ἀξινίδιον τοῖς νεοσυ στάτοις͵ καὶ περικαλύψαντες θοιμάτιον͵ ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν ¹⁴⁹ τοῦ θεοῦ͵ θακεύουσιν εἰς αὐτόν. ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον·

and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.

καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμά των ἐκκρίσεως ἀπολούεσθαι μετ΄ αὐτὴν καθάπερ μεμιασμένοις ἔθιμον.

Hierarchy

10. ¹⁵⁰ Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner.

¹⁵⁰ Διῄρηνται δὲ κατὰ χρόνον τῆς ἀσκήσεως εἰς μοίρας τέσ σαρας͵ καὶ τοσοῦτον οἱ μεταγενέστεροι τῶν προγενεστέρων ἐλατ τοῦνται͵ ὥστ΄ εἰ ψαύσειαν αὐτῶν͵ ἐκείνους ἀπολούεσθαι καθάπερ ¹⁵¹ ἀλλοφύλῳ συμφυρέντας.

Lifespan - Steadfastness in Persecution

¹⁵¹ They are long-lived also; insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind.

καὶ μακρόβιοι μέν͵ ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη͵ διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν͵ καταφρονηταὶ δὲ τῶν δεινῶν͵ καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν͵

And as for death, if it will be for their glory, they esteem it better than living always; ¹⁵² and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment,

τὸν δὲ θάνατον͵ εἰ μετ΄ εὐκλείας ¹⁵² πρόσεισι͵ νομίζοντες ἀθανασίας ἀμείνονα. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς Ρωμαίους πόλεμος͵ ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων͵

that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear;

ἵν΄ ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων͵ οὐδέτερον ὑπέμειναν παθεῖν͵ ἀλλ΄ οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι.

 ¹⁵³ but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again.

¹⁵³ μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.

Eschatology

11. ¹⁵⁴ For their doctrine is this:—That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtle air, and are united to their bodies as in prisons, into which they are drawn by a certain natural enticement; ¹⁵⁵ but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward.

¹⁵⁴ Καὶ γὰρ ἔρρωται παρ΄ αὐτοῖς ἥδε ἡ δόξα͵ φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν͵ τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν͵ καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ ¹⁵⁵ κατασπωμένας͵ ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν͵ οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι.

And this is like the opinion of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain, or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean;

καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν Ἑλλήνων ἀπο φαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον͵ ἀλλ΄ ὃν ἐξ ὠκεανοῦ πραῢς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει·

¹⁵⁶ And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and exhortations from wickedness collected;

¹⁵⁶ δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν Ἕλληνες τοῖς τε ἀνδρείοις αὐτῶν͵ οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν͵ τὰς μακάρων νήσους ἀνατεθεικέναι͵ ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ΄ ᾅδου τὸν ἀσεβῶν χῶρον͵ ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν͵ Σισύφους καὶ Ταντάλους Ἰξίονάς τε καὶ Τιτυούς͵ πρῶτον μὲν ἀιδίους ὑφιστά μενοι τὰς ψυχάς͵ ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀπο ¹⁵⁷ τροπήν.

 ¹⁵⁷ whereby good men are bettered in the conduct of their life, by the hope they have of reward after their death, and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death.

τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν͵ τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων͵ εἰ καὶ λάθοιεν ἐν τῷ ζῆν͵ μετὰ ¹⁵⁸ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν.

¹⁵⁸ These are the divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy.

ταῦτα μὲν οὖν Ἐσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.

12. ¹⁵⁹ There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions.

¹⁵⁹ Εἰσὶν δ΄ ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπ ισχνοῦνται͵ βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι· σπάνιον δ΄ εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν.

13. ¹⁶⁰ Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of the human life, which is the prospect of succession; nay rather, that if all men should be of the same opinion, the whole race of mankind would fail.

¹⁶⁰ Ἔστιν δὲ καὶ ἕτερον Ἐσσηνῶν τάγμα͵ δίαιταν μὲν καὶ ἔθη καὶ νόμιμα τοῖς ἄλλοις ὁμοφρονοῦν͵ διεστὼς δὲ τῇ κατὰ γάμον δόξῃ· μέγιστον γὰρ ἀποκόπτειν οἴονται τοῦ βίου μέρος͵ τὴν δια δοχήν͵ τοὺς μὴ γαμοῦντας͵ μᾶλλον δέ͵ εἰ πάντες τὸ αὐτὸ φρονή ¹⁶¹ σειαν͵ ἐκλιπεῖν ἂν τὸ γένος τάχιστα.

¹⁶¹ However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity.

δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς͵ ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν͵ οὕτως ἄγονται. ταῖς δ΄ ἐγκύμοσιν οὐχ ὁμιλοῦσιν͵ ἐνδεικνύ μενοι τὸ μὴ δι΄ ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν.

Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.

λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα͵ καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος.

14. ¹⁶² But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, ¹⁶³ and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action.

¹⁶² Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν ¹⁶³ εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα͵ καὶ τὸ μὲν πράττειν τὰ δίκαια καὶ μὴ κατὰ τὸ πλεῖστον ἐπὶ τοῖς ἀνθρώποις κεῖσθαι͵ βοηθεῖν δὲ εἰς ἕκαστον καὶ τὴν εἱμαρμένην·

They say that all souls are incorruptible; but that the souls of good men are only removed into other bodies,—but that the souls of bad men are subject to eternal punishment.

ψυχήν τε πᾶσαν μὲν ἄφθαρτον͵ μεταβαίνειν δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην͵ ¹⁶⁴ τὰς δὲ τῶν φαύλων ἀιδίῳ τιμωρίᾳ κολάζεσθαι.

 ¹⁶⁴ But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; ¹⁶⁵ and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please.

Σαδδουκαῖοι δέ͵ τὸ δεύτερον τάγμα͵ τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν ¹⁶⁵ καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται· φασὶν δ΄ ἐπ΄ ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι.

They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. ¹⁶⁶ Moreover, the Pharisees are friendly to one another, and are for the exercise of concord and regard for the public.

ψυχῆς τε τὴν δια ¹⁶⁶ μονὴν καὶ τὰς καθ΄ ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν. καὶ Φαρισαῖοι μὲν φιλάλληλοί τε καὶ τὴν εἰς τὸ κοινὸν ὁμόνοιαν ἀσκοῦντες͵

But the behavior of the Sadducees one towards another is in some degree wild; and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.

Σαδδουκαίων δὲ καὶ πρὸς ἀλλήλους τὸ ἦθος ἀγριώτερον αἵ τε ἐπιμιξίαι πρὸς τοὺς ὁμοίους ἀπηνεῖς ὡς πρὸς ἀλλοτρίους. τοιαῦτα μὲν περὶ τῶν ἐν Ἰουδαίοις φιλοσοφούντων εἶχον εἰπεῖν.

THE JEWISH ANTIQUITIES

CONCERNING JESUS

18.3.3

JAMES

CONCERNING JAMES,
The Brother of Jesus

20.9.1. [197-203]

JOHN the BAPTIST

CONCERNING JOHN the BAPTIST,

18.5.2. [197-203]