nothing but a literal translation of θεραπευτὴς.” [86] 1843.—Similar in spirit is the elaborate article on the Essenes in Ersch und Gruber’s Cyclopœdia, written by Dähne, who maintains that “Essenism is the produce of the Jewish-Alexandrian philosophy, and that it is only when viewed from this stand-point that the deviations from the rest of their Jewish co-religionists, and their peculiar institutions, doctrines, and precepts appear in the clearest light.” It is not surprising that holding such an opinion Dähne should feel perplexed to account for the existence of this thoroughly Jewish-Alexandrian order, as he makes the Essenes to be, in the very heart of Palestine. All that he can say upon this subject is, that they somehow got there in the middle of the second century before Christ. The affiliation of Essenism to the Jewish-Alexandrian philosophy brings it into most intimate relationship with Therapeutism, and necessarily devolves upon Dähne to define this family connection which he does in the following manner. [87] “The difference between the Therapeutae and the Essenes, both of whom are followers of the Jewish-Alexandrian moral philosophy, is that the former devoted themselves entirely to a contemplative life, whilst the latter gave themselves more especially to a practical life. Hence though both rest upon the same foundation, the Therapeutae gave themselves up absolutely to the highest aim of man, as they marked it out, the contemplation of God; whilst the Essenes to some extent voluntarily lingered in the outer court of the Holy of Holies, placed themselves intentionally for the good of the brethren in more frequent contact with the world than the requirements of nature demanded, thereby generously, but certainly unphilosophically, temporarily retarding their own highest perfection and happiness.” Like De Rossi, Bellermann, Gfrörer and others, Dähne derives the name from the Chaldee ‏אסא‎ to heal, and says “accordingly the term Essenes denotes spiritual physicians, or men who strive in the highest sense to lead back the spirit to its natural (i.e. truly divine) character and activity.” [88]