[Footnote 7: I have treated of this at greater length in the _Journal Asiatique_, Nov.-Dec., 1853, and August-Sept., 1855. It is remarkable that the Elchasaites, a Sabian or Baptist sect, inhabited the same district as the Essenes, (the eastern bank of the Dead Sea), and were confounded with them (Epiph., _Adv. Haer._, xix. 1, 2, 4, xxx. 16, 17, liii. 1, 2; _Philosophumena_, IX. iii. 15, 16, X. xx. 29).] [Footnote 8: See the remarks of Epiphanius on the Essenes, Hemero-Baptists, Nazarites, Ossenes, Nazarenes, Ebionites, Samsonites (_Adv. Haer._, books i. and ii.), and those of the author of the _Philosophumena_ on the Elchasaites (books ix. and x).] [Footnote 9: Epiph., _Adv. Haer._, xix., xxx., liii.] This practice was baptism, or total immersion. Ablutions were already familiar to the Jews, as they were to all religions of the East.[1] The Essenes had given them a peculiar extension.[2] Baptism had become an ordinary ceremony on the introduction of proselytes into the bosom of the Jewish religion, a sort of initiatory rite.[3] Never before John the Baptist, however, had either this importance or this form been given to immersion. John had fixed the scene of his activity in that part of the desert of Judea which is in the neighborhood of the Dead Sea.[4] At the periods when he administered baptism, he went to the banks of the Jordan,[5] either to Bethany or Bethabara,[6] upon the eastern shore, probably opposite to Jericho, or to a place called _AEnon_, or "the Fountains,"[7] near Salim, where there was much water.[8] Considerable crowds, especially of the tribe of Judah, hastened to him to be baptized.[9] In a few months he thus became one of the most influential men in Judea, and acquired much importance in the general estimation. [Footnote 1: Mark vii. 4; Jos., _Ant._, XVIII. v. 2; Justin, _Dial. cum Tryph._, 17, 29, 80; Epiph., _Adv. Haer._, xvii.] [Footnote 2: Jos., _B.J._, II. viii. 5, 7, 9, 13.] [Footnote 3: Mishnah, _Pesachim_, viii. 8; Talmud of Babylon, _Jebamoth_, 46 _b_; _Kerithuth_, 9 _a_; _Aboda Zara_, 57 _a_; _Masseket Gerim_ (edit. Kirchheim, 1851), pp. 38-40.] [Footnote 4: Matt. iii. 1; Mark i. 4.] [Footnote 5: Luke iii. 3.] [Footnote 6: John i. 28, iii. 26. All the manuscripts say _Bethany_; but, as no one knows of Bethany in these places, Origen (_Comment. in Joann._, vi. 24) has proposed to substitute _Bethabara_, and his correction has been generally accepted. The two words have, moreover, analogous meanings, and seem to indicate a place where there was a ferry-boat to cross the river.] [Footnote 7: _AEnon_ is the Chaldean plural, _AEnawan_, "fountains."]