nations, that no woman remains faithful to her husband, and that they all defile the bed of marriage. Philo, in the passage before us, and Josephus, as we shall see afterwards (vide infra p. 41, § 2), only give the latter reason, to suit their Greek readers who could both understand it better and sympathise with it more than with the former. [38] This is simply a repetition of what the Essenes themselves said about their origin, in accordance with a common practice among the Jews.—Vide supra p. 36, note 14. [39] This representation of the three Jewish sects as different philosophical schools, and the supposed resemblance of the Essenes to the Pythagoreans, which he mentions afterwards, (vide infra Antiq. xv. 10; § 4, p. 50) and which have misled modern writers, are nothing but a desire on the part of Josephus to make the divers teachings of his co-religionists correspond to the different systems of Greek philosophy. It is this anxiety to shew the Gentiles, for whom he wrote, how much the Jews resemble them both in doctrine and practice, which detracts from the merits of Josephus’ history. [40] This love for the brotherhood, which the Essenes possessed to so extraordinary a degree, was also urged by the Evangelists and Apostles on the early Christians (comp. John xiv. 17; Rom. xiii. 8; 1 Tim. iv. 9; 1 Peter i. 28; xi. 17; 1 John iii. 23; iv. 7, 11; v. 2). [41] This does not contradict Philo’s remark (vide supra p. 37), as Herzfeld supposes, (Geschichte des Volkes Israel, vol. ii. p. 375); since the two statements refer to two different things. The former affirms that they do not receive children into the noviciate, whilst the latter speaks of their adopting and educating them, which is a distinct thing from becoming a novice. [42] Vide supra, p. 39, note 19. [43] So our Lord urged on the young man, who lived so exemplary a life in the performance of God’s law, and whom he loved, that unless he gave up his property he could not follow him (comp. Matth. xix. 21; Mark x. 21; Luke xviii. 22), and commanded his disciples to sell all their possessions and distribute the money among the poor (comp. Luke xii. 33.) [44] Ointment being a luxury (comp. Eccl. ix. 8; Dan. x. 2), the Essenes regarded the use of it as extravagance, and contrary to the simplicity of their manner of life. [45] The manner in which Christ commanded his disciples to depart on their journey (Mark vi. 8–10) is the same which these pious Essenes are here said to have adopted. This also explains the injunction given by our Saviour to his disciples in Luke xxii. 36, about taking arms with them, which has so greatly perplexed commentators who were unacquainted with the customs of the Essenes. [46] The Pharisees, too, had a steward in every place to supply the needy with clothing and food. (Comp. Pea viii. 7; Baba Bathra 8 a; Sabbath 118.) [47] Comp. also Luke x. 4, &c.