Mackey A G - Encylopedia of Freemasonry - The Grand Masonic ...

ESSENES
ESSENES 251
their own fraternity, they had to raise their
own supplies r and some were engaged in tilling,
some in tending flocks, others in making clothing,
and others in pre ing food . They got
up before sunrise, and, after singing a hymn
of praise for the return of light, which they did
with their faces turned to the east, each one
repaired to his appropriate task . At the fifth
hour, or eleven in the forenoon, the morning
labor terminated . The brethren then again
assembled, and after a lustration in cold water,
they put on white garments and proceeded to
the refectory, where they pal took of the common
meal, which was always of the most
frugal character. A mysterious silence was observed
during this meal, which, to some extent,
had the character of a sacrament . The
feast being ended, and the priest having returned
thanks, the brethren withdrew and put
off their white garments, resumed their working-clothes
and their several employments
until evening, when they again assembled as
before, to partake of a common meal .
They observed the Sabbath with more than
Judaic strictness, regarding even the removal
of a vessel as a desecration of the holy day .
On that day, each took his seat in the synagogue
in becoming attire; and, as they had no
ordained ministers, any one that liked read
out of the Scriptures, and another, experienced
in spiritual matters, expounded the passages
that had been read . The distinctive
ordinances of the brotherhood and the mysteries
connected with the Tetragrammaton and
the angelic worlds were the prominent topics
of Sabbatical instruction . In particular, did
they pay attention to the mysteries connected
with the Tetragrammaton, or the Sbem hamphorash,
the expository name, and the other
names of God which play so important a part
in the mystical theosophy of the Jewish Kabbalists,
a great deal of which has descended
to the Freemasonry of our own days .
Josephus describes them as being distinguished
for their brotherly love, and for their
charity in helping the needy, and showing
mercy . He says that they are just dispensers
of their anger, curbers of their passions, representatives
of fidelity, ministers of peace, and
every word with them is of more force than an
oath . They avoid taking an oath, and regard
it as worse than perjury ; for they say
that he who is not believed without calling on
God to witness, is already condemned of perjury
. He also states that they studied with
great assiduity the writings of the ancients on
distempers and their remedies, alluding, as it
is supposed, to the magical works imputed by
the Talmudists to Solomon .
It has already been observed that, in consequence
of the celibacy of the Essenes, it
was found necessary to recruit their ranks by
the introduction of converts, who were admitted
by a solemn form of initiation . The
candidate, or aspirant, was required to pass
through a novitiate of two stages, which extended
over three years, before he was admitted
to a full participation in the privileges
of the Order. Upon entering the first
stage, which lasted for twelve months, the
novice cast all hispoa sessions into the common
treasury . He then received a copy of the
regulations of the brotherhood, and was presented
with a spade, and apron, and a white
robe. The spade was employed to bury excrement,
the apron was used at the daily lustrations,
and the white robe was worn as a
symbol of purity . During all this period the
aspirant was considered as being outside the
order, and, although required to observe some
of the ascetic rules of the society, he was
not admitted to the common meal . At the end
of the probationary year, the aspirant, if approved,
was advanced to the second stage
which lasted two years, and was then called
an approacher . During this period he was
permitted to unite with the brethren in their
lustrations, but was not admitted to the common
meal, nor to hold any office . Should this
second stage of probation be passed with approval,
the approacher became an associate
and was admitted into full membership, and
at length allowed to partake of the common
meal .
There was, a third rank or degree called
the disciple or companion, in which there was
a still closer union . Upon admission to this
highest grade, the candidate was bound by a
solemn oath to love God, to be just to all men,
to practise charity, maintain truth, and to
conceal the secrets of the society and the
mysteries connected with the Tetragrammaton
and the other names of God .
These three sections or degrees, of Aspirant,
Associate, and Companion, were subdivided
into four orders or ranks, distinguished from
each other by different degrees of holiness ;
and so marked were these distinctions, that if
one belonging to a higher degree of purity
touched one of a lower order, he immediately
became impure, and could only regain his
purity by a series of lustrations .
The earnestness and determination of these
Essenes, says Ginsburg, to advance to the
highest state of holiness were seen in their
self-denying and godly litre ; and it may fairly
be questioned whether any religious system
has ever produced such a community of saints .
Their absolute confidence in God and resignation
to the dealings of Providence ; their
uniformly holy and unselfish life ; their unbounded
love of virtue and utter contempt for
worldly fame, riches, and pleasures ; their
industry, temperance, modesty, and simplicity
of life ; their contentment of mind and cheerfulness
of temper ; their love of order, and
abhorrence of even the semblance of falsehood
; their benevolence and philanthropy ;
their love for the brethren, and their following
peace with all men ; their hatred of slavery
and war ; their tender regard for children, and
reverence and anxious care for the aged ;
their attendance on the sick, and readiness to
relieve the distressed ; their humility and
magnanimity ; their firmness of character and
power to subdue their passions ; their heroic
endurance under the most agonizing sufferings
for righteousness' sake ; and their cheer-