1692–1762.—Dr. Jennings’ chapter on the Essenes is simply a commentary on Godwyn’s account. Jennings disputes some of the imaginary parallels between Essenism and Pythagorism exhibited by Godwyn, and inclines to the opinion “that the Essenes begun a little before the time of the Maccabees, when the faithful Jews were forced to fly from the cruel persecutions of their enemies into deserts and caves, and by living in those retreats, many of them being habituated to retirement, which thereby became most agreeable to them, they chose to continue it, even when they might have appeared upon the public stage again, and accordingly formed themselves into recluses.” As to the difficulty to account for “the absolute silence of the evangelical history concerning the Essenes,” Jennings reiterates the remarks of Godwyn upon the subject. [82] In 1821, appeared in Berlin, Bellermann’s valuable little volume on the Essenes and Therapeutae. [83] The author with characteristic German industry and perseverance, brought together in this monograph the ancient documents on the Essenes. His critical acumen, however, is not commensurate to his industry, and while his little volume will deservedly continue to be a useful manual for the student who wishes to acquaint himself with what Philo, Pliny, Josephus, Solinus, Porphyry, Epiphanius and Eusebius said upon this subject, it is to be questioned whether Bellermann’s conclusions will be shared by many. He is of opinion that “the Essenes and Baithusians are the same both in name and doctrine,” and that “the Essenes have four other names in history besides their proper name, viz.:—they are called, 1, Therapeutae by the Greek Alexandrians. 2. Hiketeans by Philo, in the superscription to the Treatise on contemplative life. 3. Ossenes or Ossens, by Epiphanius. And 4, Baithusians in the Talmud, and by several Rabbins. As this notion, which has been advanced by De Rossi three centuries and a half ago, has already been refuted, it would be needless to repeat the arguments here.