-"In moving from place to place it was the custom of the Essenes to carry nothing superfluous with them. The very language of Jesus to his disciples is just what an experienced follower of this sect may be conceived to have given to new converts when setting out on their journeys... [they] did not require extensive wardrobes; in fact, they were not allowed by "the rules of their order," a change of garments, of sandals or of shoes, till the old habiliments were worn to pieces or destroyed by age. "They do not own two cloaks or a double set of shoes," was said of them long after the time of Jesus."
-"Philo, speaking of the Essenes, says:—"There is no one who has a house so absolutely his own property, that it does not in some sense also belong to everyone: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from all quarters." Josephus tells us the same thing:—"They have," he says, "no certain city, but many of them dwell in every city, and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go into such as they never knew before, as if they had been ever so long acquainted with them."
-""Those that are caught in any heinous sins, they cast out of their society; and he who is thus separated from them, does often die after a miserable manner; for as he is bound by the oath he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body till he perish."
-"Philo furnishes us with a most interesting account of the sacred entertainments of the Therapeuts, which, however, we can only epitomize. He represents them as assembling together in white garments—joyful, but grave, and as standing in rows before sitting down to meat. Raising their eyes and hands to heaven, they prayed to God that the entertainment might be acceptable, welcome, and pleasing. The women shared in these feasts, the greater number of whom, though old, were virgins, though not, as lie informs us, through necessity. The men sat on the right hand, and the women, apart from them, on the left. No soft cushions to recline on were allowed, but mats and rugs of the coarsest materials, made from papyrus, were permitted, on which the feasters were able to rest their elbows. No slaves ever waited on them, for they looped on the possession of servants or slaves as wholly contrary to nature. The attendants served the rest of the company of their own free will, but with eagerness and promptitude, anticipating all orders. The most excellent of their young men waited on such occasions, and care was taken that nothing in their appearance should even suggest compulsory or slavish obligation. Wine was not introduced in these feasts, but only the clearest water—cold water being offered to the generality, and hot water to those old men who were accustomed to a luxurious life. On the table was nothing that contained blood, but there was bread to eat and salt for seasoning. Hyssop was occasionally added as an extra sauce for the sake of those who were delicate in their eating. After the meal was concluded, one among them found some passage in the sacred Scriptures to read and explain; and while he did this the utmost stillness prevailed; no one even whispering or breathing hard. The person expounding did not aim at display, or try to obtain credit for cleverness and eloquence, but usually followed a slow method of instruction, dwelling and lingering over his explanations with repetitions, in order to imprint his views deeply in the minds of his hearers. The latter, fixing their eyes and attention on the speaker, indicated their interest and comprehension by nods and looks, and the praise which they were inclined to bestow upon him was manifested by a cheerful demeanor and the gentle manner in which they followed him with their eyes and the forefinger of the right hand.
What Philo calls the "nocturnal festival" succeeded the ceremonies and expositions which took place in the day, and was, if possible, of a still more sacred and spiritual character than the latter. It was celebrated the whole night. All stood up in the middle of the feast, and two choruses, one of men and the other of females, were formed, to each of which there was a leader chosen from the best singers of the band. Then they sang hymns to the praise and glory of God in different meters and times, sometimes all singing together, and at other times moving their hands and dancing in harmony, and uttering in an inspired manner songs of thanksgiving. Again, after each chorus had feasted separately by itself, drinking "the pure wine of the love of God," they united together, and the two became one chorus, forming an excellent concert and a truly musical symphony. We are told that on these occasions "the ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful," while we are assured the end was piety. Such is the description we have given to us of these ancient religious devotees in their solemn festivals, and which forcibly brings to our mind what Jesus and the apostles did at the termination of the eucharist. Two of the evangelists tell us that this solemn ceremony was followed by the singing of "a hymn," after which Jesus and those with him arose and proceeded to the mount of Olives."
