[32] The tracing of this brotherhood to Moses is in accordance with the practice which generally prevailed among the Jews of ascribing the origin of every law, mystical doctrine or system, which came into vogue in the course of time, either to Ezra, Moses, Noah or Adam. Thus we are told in the Jerusalem Talmud (Pea, ii. 6), and the Midrash (Coheleth, 96 d.), that all the Scriptural learning which developed itself in course of time, and everything which a Talmid Vatic might bring to light, were revealed to Moses beforehand on Mount Sinai. [33] This refers to juvenile members of the fraternity, as the Essenes did adopt children, and trained them up to the practices of the order. Vide infra p. 41. [34] The four companies here mentioned most probably refer to the four different classes into which the Essenes were divided, described more minutely by Josephus. Vide infra, p. 47, note 45. [35] So also the Apostle Paul recommends us not to be slothful in business, but fervent in spirit, serving the Lord.—(Rom. xii, 11.) [36] That is if he belongs to the class of Essenes who practised celibacy; for there were those among them who had wives and families. Vide infra p. 49. [37] The Mosaic law regards conjugal intercourse as polluting, and enjoins bathing after it (Levit. xv. 18.) Hence, when the children of Israel had to sanctify themselves in the highest degree, so as to be fit to receive the law from Mount Sinai, they were commanded not to approach their wives (Exod. xix. 15). Hence, also, those who had the charge of the shew-bread polluted the sacred loaves by going to their wives (1 Sam. xxi. 4). And hence the remark of the Apostle Paul, that in order to give themselves to fasting and prayer, man and wife may keep aloof from each other by mutual consent (1 Cor. vii. 5). The same laws obtained among all nations of antiquity. Thus, among the Egyptians, Babylonians, Arabians, Greeks and Romans, both man and wife had to bathe after connubial intercourse (Herod., i. 198). No one was allowed to go after it to the temple without bathing (Herod., ii. 64; Suet. Aug. xciv. 5; Pers. ii. 50, &c.); and the priests had to abstain from approaching their wives when they were ministering in holy things (Porphyrius, de Abstinentia, lib. ii. 50; iv. 7; Plutarch. Sympos. iii. 6; Tibul. lib. ii. Eleg. 1, 11, &c.; Ovid. Metam. x. 434, &c.) Now, as the Essenes strove to be in a perpetual state of sanctification, regarded their refectory as a sanctuary and their meals as sacraments, and most anxiously avoided contact with every thing that defiled, they had of necessity to extend these Mosaic laws, which enjoin abstinence from connubial intercourse as a means of sanctification, and which regard those who indulged in it as defiled, to the whole course of their life; and they had therefore to be celibates. This extension of the Mosaic law was moreover deemed desirable in consequence of the general conviction which the Jews entertained, in common with other