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FROM THE LIBRARY OF
ROBERT MARK WENLEY
ننننننننننن خان
PROFESSOR OF PHILOSOPHY
190 متر) و 16
GIFT OF HIS CHILDREN
TO THE UNIVERSITY OF MICHIGAN
تعة
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BA
THE
ANGEL-MESSIAH
avere end
LOYOY : PRIXTED BY
SPOTTIS:VOUDE AND CO., NEW-STRKET SQUARD
AND PARIIAUKNT STREET
van
Bunsen, Ernst von
THE
ANGEL-MESSIAH
OF
BUDDHISTS, ESSENES, AND CHRISTIANS
BY
ERNEST DE BUNSEN
LONDON
LONGMANS, GREEN, AND CO.
1880
1ll righls I'csellell
BL
LIST
84
1.10.39
7-10-39 ViA,
INTRODUCTION.
THE CONCEPTION of an incarnate Angel as Messiah is
of Eastern origin, and there is no trace of it in those
portions of the Hebrew Scriptures which possibly were
written before the Captivity, nor in the first three
Gospels. The Angel-Messiah' or Melech-Hamoshiach
is a compound title which constantly occurs in the
Commentaries or Midrashim, the records of Scribal tra-
dition, also in the Targums. Although this Messianic
name is not to be found in the Talmud, the latter
designates as the Messiah the Angel of God who followed
the Israelites in the wilderness, and who is here called
the Angel Metatron, or He who stands by the throne
(pp. 91, 92, 101, 303). That Angel Paul calls Christ.
It can be shown that this new Messianic conception
was introduced into Judaism and into Christianity by the
Essenes or Essai, to whom John the Baptist or Ashai,
the bather, probably belonged, and who are in the
New Testament designated as disciples of John. Jesus
opposed the principal doctrines of John, whom he
designated as not belonging to his kingdom of heaven, or
of the Spirit, which he declared as having already come;
whilst the disciples of John had not even heard 'whether
there be any Holy Ghost. The disciples of John the
Baptist or Essene must have expected that the Spirit of
God would be brought from heaven to earth by Him
who should baptize with the Holy Ghost. The Law
TV
INTRODUCTION.
.
and the Prophets until John had only prophesied about
the future coming of the Spirit of God or the kingdom
of heaven, but since the days of John those who entered
it did so by force, because it suffered violence, or was
violently closed by the Scribes and Pharisees, who shut
up the kingdom of heaven against men.' Jesus did not
sanction, but seems to have even opposed, the doctrine
of the Angel-Messiah as promulgated by the Essenes or
disciples of John.
Nothing is transmitted to us about the Messianic
expectations of the Essenes, and this mysterious fact is
best explained by the supposition that their secret tradi-
tion referred to an incarnate Angel as the Messiah. This
supposition is confirmed by the presumable Messianic
expectations of John the Baptist or Essene. As such he
could not reveal them, if He that should come, the
Tathậgata of Buddhists (p. 342), was to be an incarnate
Angel ; for the Essenes were bound by oath not to
divulge their doctrines about angels. At the end of
the Apostolic age the Essenes can be proved to have
believed in Jesus as the Angel-Messiah, and Epiphanius
asserts that they never changed their original doctrines
(pp. 111-117). A special oath bound the initiated Essene
'not to communicate to any one their doctrines in any
other way than he has received them. Thus innova-
tions were excluded, and it becomes probable that the
Essenes in the time of John expected an Angel-Messiah.
The first Jew who can be proved to have applied
this new Messianic doctrine to Jesus was Stephen, one
of the Greek-speaking Jews, Grecians or Hellenists,
somne of whom were from Alexandria, where the prin-
cipal settlements of the Essenian Therapeuts were. We
ere
es
INTRODUCTION.
vii
AN
shall try to show that Stephen's doctrine of an Angel-
Messiah, which Paul accepted, was an Essenic doctrine.
Paul was probably among the men of Cilicia who
took part in the disputations with Stephen; and he was
present at the death of the first martyr, previous to his
journey to Damascus as leader of the persecution which
arose because of Stephen.' The latter's co-religionists,
distinguished from the Hebrews as Grecians in the Acts,
were scattered, whilst the Apostles remained at Jeru-
salem. Some of the scattered disciples went as far as
Antioch ; and to this congregation or Church, founded
independently from the Apostles at Jerusalem, Paul was
introduced by Barnabas. His Epistle, cited as genuine
by the unanimous voice of the ancient Church (pp. 323,
324), proves him to have been an Essene and a preacher
of Jesus, not as son of David, but as Son of God, as the
Angel-Messiah whom the Essenes expected. After the
conversion of Paul to the faith of Stephen, which once
he destroyed, the new Apostle had accepted some of the
doctrines of the universalist Therapeuts. Paul promul-
gated by his Epistles the faith in Christ as the spiritual
Rock which followed the Israelites, that is, as the Angel
of whom Stephen had said, almost in the same words,
that he had been with the fathers in the wilderness.
In this sense Paul says that Christ was the man ‘from
heaven,' and that all things were by him created.
The principal doctrines and rites of the Essenes can
be connected with the East, with Parsism, and especially
with Buddhism. Among the doctrines which Essenes
and Buddhists had in common was that of the Angel-
Messiah. The remarkable parallels in the most ancient
l'ecords of the lives of Gautama Buddha and of Jesus
LL
1
viji
INTRODUCTION.
Christ require explanation. They cannot all be attri-
buted to chance or to importation from the West.
We now possess an uninterrupted chain of Bud-
dhist writings in China, “from at least 100 B.C. to
A.D. 600,' according to Professor Beal. In the Chinese
version of the Dhammapada, by him translated (No.
xxxi. p. 142 f.), Buddha's sermon on · Falsehood' is fully
given, which is alluded to by Aşôka in the second Bairat
rock-inscription (see General Cunningham's Corpus
Inscriptorum Indicarum, i. 132). Some discourses of
Buddha were commonly known in India as early as
Aşôka at least, who, in B.C. 250, or 29 years before
the destruction of Chinese books, is said to have sent
the first Buddhist missionaries to China and to Ceylon.
To Ceylon Aşôka's son Mahinda, according to tradi-
tion, took the Vinaya Pitaka or “ treasure-box,' the most
ancient of the three Pitakas. The Northern or Chinese
edition harmonises in all essential points with the
Southern or Ceylon canon, though the connection be-
tween the two schools was broken. The first canon is
wrongly said to have been drawn up immediately after
Buddha's death, 79 years after B.C. 473, or B.C. 394, a
few years later than B.C. 400,' as Mr. Rhys Davids cor-
rects the Ceylon date. It follows, that between B.c. 280
and 150 the authors of the Septuagint, initiated in Essenic
and Buddhistic tradition, as we here assume, reckoned
backwards from B.C. 473, known as the date of Buddha's
birth, the 440 years of the Greek text for the period from
the third of Solomon to the Exodus, thence the 430
years to Abraham's leaving Haran, and thus 1017 years
were left for the period to the year of the flood, B.C.
2360. The chronology of the Septuagint implies, that
n1"-
INTRODUCTION.
.
ix
Buddha, (“ a greater than Solomon') Moses, Abraham,
and Adam were precursors of Christ as incarnations of
the Angel-Messiah. Had Philo and Josephus believed
this, they would have recognised Jesus as the Christ.
een
with the Essenes, and these with the expectation of
an Angel-Messiah, is to explain the striking similarity
between the Buddhistic and Christian Scriptures by a
fusion of both traditions, as consciously effected by the
Essenes. Thus the opinion of Eusebius will be con-
firmed, who considered it "highly probable’ that the
writings of the Therapeuts, which they had received
from the founders of their society, have been utilised in
the composition of the four Gospels, of Paul's Epistles,
and especially of the Epistle to the Hebrews.
The principal result of this argument would be that
Paul, not Jesus, was the cause of the separation between
Judaism and Christianity.
The germs of this separation can be traced back to
the different symbolism, represented on one side by the
Hebrews, on the other by the strangers in Israel, to whom
the Rechabites and Essenes belonged. The ancestors of
both had once lived under one roof in the East. Already
the reformation of Brahmanism by Buddhism had shown,
that the moral principle in man may lead to different sym-
bols and rites, but that what Humanity has in common
is sufficient for óbrethren to dwell together in unity.'
Several centuries before the birth of Jesus Christ
some figures of constellations had become symbols of
moral doctrines. Sooner or later these were connected
with transmitted words of Gautama-Buddha. The
Cosmical had become to that extent the symbol of the
INTRODUCTION.
Ethical, that the son of the virgin Mâya, on whom,
according to Chinese tradition, the Holy Ghost' had
day, on the sun's birthday, at the commencement of the
sun's apparent annual evolution round the earth. On
that day, the sun having fully entered the winter-
solstice, the sign of Virgo was rising on the Eastern hori-
zon (pp. 23, 24). The woman's symbol of this stellar sign
was represented first with ears of corn, then with a
newborn child in her arms. Buddha was described as
a superhuman organ of light, to whom a superhuman
organ of darkness, Mâra or Naga the evil serpent, was
opposed (p. 39). Thus also Ormuzd, Osiris, Dionysos,
and Apollos were described as divinities of light, op-
posed by serpent-deities (p. 65). Finally, the Virgin-
born Jesus Christ, the Sun of Righteousness' (p. 307,
note 1), was described as opposed by the old serpent,
the Satan, hinderer, or adversary.
This symbolism was connected with the signs of the
spring-equinox and of the autumn-equinox. The latter
was once marked by the sign of Scorpio and by the con-
stellation of the Serpent, which was represented as aiming
at, and almost touching the heel of the Virgin-represen-
tation on the sphere. These constellations and signs
compare with the cosmical fight between light and
darkness the moral fight between good and evil.
Whether the nature-symbol or the ethical idea be
regarded as the first, the fact of a universal revelation,
of a continuity of Divine influences everywhere and at
all times, remains as the anchor of the soul, as the
Rock of Ages, on which Christ's Church will be built.
CONTENTS.
CHAPTER I.
BUDDHISTIC TRADITION IN EAST AND WEST.
Priestcraft and Magic Art-Brahm, Mâya, and Bodhi—The Eastern
Pâramita and the Western Tradition-Jainism and Buddhism
The Sakas and Sâkya-Muni—Records of Buddhistic Tradition :
PAGE
1
CHAPTER II.
THE LEGENDS OF BUDDHA,
Buddha's birthday on Christmas-day-The Messianic Star—'He that
should come'-Karma-Nirvana is the Sun-Salvation by Faith—
Incarnation of the Virgin-son by the Holy Ghost'-Krishna-
Birth in an inn'- Heavenly host proclaim joy and peace-Asīta,
the Simeon of Buddhists Presentation in the Temple when twelve,
and public teaching when thirty years old--Temptation by Satan in
the wilderness—Buddha, "full of grace, his body surrounded by a
glory,' ' fiery tongues,' two men represented by his side-The
Lamb (Aries) Trees of life and of knowledge-Baptism in the
holy stream-Transfiguration, or " baptism of fire' on a mount--No
bloody sacrifices, &c.—Parable of the suwer and the tares—The
woman at the well-Promise of another Buddha-Miracles at
Buddha's death—The tears of a weeping woman had wetted his
feet before his death-How to explain the parallels between
Buddhistic and Christian records, Continuity of Divine influences 18
CHAPTER III.
PYTHAGORAS AND THE EAST.
Introduction Theory on the Origin of the Gods— Transmigration of
souls-Eastern knowledge of Pythagoras. -The Goddess Hestia-
Pythagoras and the Dorians . . . . . . . . 53
CONTENTS.
CHAPTER IV.
THE ESSENES AND THE EAST.
PAGE
Alexander, Aşôka, and the Parthians, as pioneers of the Essenes—The
three classes of the Magi and the Rabbis—Daniel and the Magi or
Chaldæans-Probable Essenic origin of the Massora or Gnosis in
Israel, and its introduction into the Septuagint . . . . 77
CHAPTER V.
THE ANGEL-MESSIAH.
Messianic concentions in East and West—The anointed Angel and the
anointed Man-Essenic expectation of an Angel-Messiah-The
Eastern source of that and similar doctrines explains the parallels
between the earliest Buddhistic and the earliest Christian records -
When was the doctrine of the Angel-Messiah applied to Jesus
Christ, as it had been applied to Gautama-Buddha ? . . . 104
CHAPTER VI.
JESUS AND THE ESSENES.
The stranger in Israel-Jesus and the Essenes-Jesus and the hidden
wisdom Jesus and the sacrifice-Jesus the Messiah-Conclusion . 138
CHAPTER VII.
PAUL AND THE ESSENES.
· The Hellenists—The person of Christ Christ and the Spirit of God-
The resurrection of Christ_Apparitions of Jesus after death--The
day of Pentecost—The Atonement-Retrospect . . . . 168.
CHAPTER VIII.
APOLLOS AND THE ESSENES.
Introduction—The Christology of the Epistle to the Hebrews_The
Highpriest of our confession'- onclusion . . . . . 241
CHAPTER IX.
JAMES AND THE ESSENES.
The Problem-The Herodians and the Essenes—The descent of James
-James the Nazarite and Highpriest—The Epistle of James . . 261
CHAPTER X.
THE GNOSIS.
Essenic Scriptures—The Epistles of John-Retrospect--General Con-
clusion: The Roman Church . . . . . . . . 282
APPENDIX.
Notes On Farrar's Life and Work of St. Paul'.
.
.
.
.
.
. 379
THE ANGEL-MESSIAH.
CHAPTER I.
BUDDHISTIC TRADITION IN EAST AND WEST.
Priestcraft and Magic Art-Brahm, Maya, and Bodhi – The Eastern Pâra-
mita and the Western Tradition-Jainism and Buddhism-The Sakas
and Sâkya-Muni--Records of Buddhistic Tradition.
Priestcraft and Magic Art.
BUDDHISTIC TRADITION is a comparatively late deposit of
ancestorial wisdom; written or unwritten. It can be
rendered probable, though it cannot be proved, that
such deeper knowledge was confined to a select number
of initiated, among whom the mysteries were trans-
mitted from one generation to another. Such an organi-
sation for the transinission of knowledge withheld from
the people, presupposes firmly established priestly insti-
tutions and a secluded mode of life, regulated by severe
customs. Of an ascetic system like this there is no trace
among the East-Iranians, who were the representatives
of Zoroastrian doctrines, a source from which Buddhism
certainly has drawn. It is exceedingly strange, that
although India is the country where such institutions
and customs seem to have originated, yet that they
were not established there at the indefinite time when
the most ancient Indian records, the Veda, were com-
posed in the Indus valley, and before the Aryan con-
querors had established themselves on the Ganges. A
comparison of the Veda with the book of Manu,
BUDDHISTIC TRADITION IN EAST AND WEST.
containing the sacred law of the Brahmans on the
Ganges, marks a peculiar development among the
Indians; and we arrive at a similar result by a com-
parison of the Zendavesta with the books and rites of
the Magi or priests of the Medes in Mesopotamia,
whereby a contrast is established between the Iranians
of the East and those of the West.
These two hotbeds of priestcraft, cradles of hier-
archical institutions and of asceticism in East and West,
offer some important points of analogy, which render
it at the outset not improbable that there was some
kind of connection between the institutions on the
banks of the Euphrates and Tigris, and those which
prevailed in the valley of the Ganges. Both Indian
communities, that on the Indus and that on the Ganges,
worshipped Indra, as both the eastern and the western
community of Iranians worshipped Ormuzd. Yet the
Aryans on the Indus must have despised their brethren
on the Ganges, as the East-Iranians certainly despised
their brethren, the Magi or priests of the Medes, in the
west of the Caspian. This was the country of wicked
doubt; where the bodies of the dead, instead of being
burnt in accordance with East-Iranian custom, were
buried in the earth, thus desecrating it. Such separate
development and antagonism is all the more significant,
since the Medes were once all Aryans, and since they
continued in the West to venerate the symbolism of the
East-Iranians. Thus a system of dualism had sprung
up, which in its popular form and interpretation mili-
tated against the monotheism of the Ormuzd religion,
although the Magi recognised the same. The con-
sideration of this parallel development among the
Eastern Indians and among the Western Iranians is a
necessary introduction to the history of the origin and
propagation of Buddhism.
"The highest development of the Brahmanic system
is based on the diametrical contrast, of body and soul, of
ASCETICISM OF BRAHMANS AND MAGI.
at the India-eligious spirit th standpoint of
matter and spirit. Considering the body as impure by
itself, Brahmanism was forced to set up, not only the
demand of a continuous taming and subjecting of sensu-
ality by the spirit, but to declare, in the last instance, the
destruction of the body as the only true purity. From
this theory, followed, practically, the injuring of the
body by ascetic impossibilities. The Zendavesta does
not know these premises. The Zendavesta likewise
separates body and soul, the spiritual from the material
world ; also it is not wanting in abstraction, and those
hosts of spirits who people heaven are, if taken by
themselves, in part very deep-meaning conceptions of
spiritual powers, although from the standpoint of a
natural and poetical religious spirit they are pale alle-
gories. But the Indian antagonism between the spiritual
and the bodily world is unknown to the Zendavesta.
The pure and holy spirits have created the world of the
senses, not in order to entangle man in darkness and
evil, but in order to give him life and prosperity. Here
the evil is limited to only one side of this world of
senses, to darkness, drought, desert, and death; whilst
in India the evil spreads over the whole matter, and
this bad side of nature has not emanated from the pure
but from the impure spirits. · Since, according to the
Zendavesta, only a part of nature is separated as evil,
man has not to put off his entire nature, but to rejoice
in the good side of it, to strengthen the same in and
around himself, and to observe a defensive, guarding,
and fighting attitude against the evil side of nature
only. Thus self-preservation, instead of self-destruction,
is set up for man as his aim and end: thus practical and
obtainable objects are held out to man; thus are given
the conditions of a healthy and active human existence,
which have led to other results, than those to which
Indians have been led by the contemplation, the quietism,
the monkish asceticism, and the relapses into sensuous
excesses which are inseparably connected with the former.
B 2
BUDDHISTIC TRADITION. IN EAST AND WEST.
In Iran no supernatural purity at the cost of life was
aimed at, as in India ; in Iran purity was practised in
order to live, in order not to be harmed and killed by
the Daeva (or evil spirit), but not in order to die as in
India.' 1
Among the Brahimans as among the Magi the inter-
vention and mediation of priests was held to be neces-
sary, and even in the law-book of Manu, still more in
the later Sûtras or theological heirlooms, with their
higher development of the ceremonial, the laity was
absolutely excluded from every active participation in
the sacred rites. In Hymns of the Rig-Veda are already
mentioned priests on whose prayers victory was considered
to depend. Contrariwise, the hymns attributed to Zoroaster
know only of holy rites performed by pure men, and
even the East-Iranian later tradition, which was recorded
in the Zendavesta after the recognition of an order of
priests, admits by the side of the Atharva, or fire-priests,
all “ pure men’ to the performance of holy rites. The
name Magi, by which the West-Iranian priests were
called, is unknown to the ancient parts of the Zendavesta.
We know of no Medes without Magi, and it is probable
though not provable, that the Median conquerors of
Mesopotamia, the Casdîm or Chaldeans, in the year
B.C. 2458, already had Magi as priests. For already in
the time of Dejokes, since B.C. 711, the Magi are con-
nected with an old-established institution; whilst in the
Book of Daniel the Magi are identified with the Chal-
the Persians; yet these always regarded the Medes and
Magi as their enemies, and the rule of Pseudo-Smerdis
is represented as an attempt of the Magi to set up
Median instead of Persian rule.
The Brahmanic and the Magian systems of religion
both required the mediation of priests as organs of the
1 Duncker, Geschichte des Alterthuns ii., 387–388.
BLOODY SACRIFICES.
tions on the Ganges and Euphrates were based on the
most ancient ancestorial rite of invoking the aid of good
spirits against evil spirits. This would naturally lead
to the offering of bloody sacrifices as a means of recon-
ciling the offended deity. Human sacrifices and animal
sacrifices for the purpose of atonement had prevailed in
the earliest historical times among the Hamitic or non-
Aryan races in East and West. By an ethnological and
geographical explanation of the 10th chapter of Genesis,
the Hamites, probably once an unmixed black-skinned
race, can be shown to have spread from India, by
Arabia, Egypt, Nubia, and Canaan, to Mesopotamia, as
the earliest historical inhabitants of the West, an indefi-
nite time before that country was conquered, according
to Berosus in B.C. 2458, by the Medo-Chaldeans. It is
provable that the mixed race of Iranian conquerors of
Babylon and non-Iranian, probably Indian, builders of
Babylon, that the first so-called Semitic nation of the
West which rose to political power 1 did not abolish the
bloody sacrifices, especially those at the time of the
spring-equinox. Gradually animals were substituted
for human beings. It is important to bear in mind,
that these West-Iranian worshippers of Ormuzd, the
Median conquerors or Chaldeans of Mesopotamia in the
third pre-Christian millennium, did not teach, like their
Zoroastrian brethren in the East, that bloody sacrifices
are an abomination to the God of light and truth.
The Egyptian Book of the Dead and the Mesopota-
mian books on magic prove that in both countries
magic art existed in remote ages. Copies of the Chal-
1 Shem's birth, which we explain ethnically, was by Israelites held to
have taken place in the year of this Median conquest, in B.C. 2458; for, ac-
cording to Genesis, Shem was an hundred years old 'two years after the
flood' (xi. 10), and the year of the Noachian flood was by the Hebrews,
according to Censorinus and Varro, computed to have been B.C. 2360 (E. de
Bunsen, The Chronology of the Bible, p. 11), Japhet + Ham = Shem. In fact,
Japhet did dwell in the tents of Shem,' and Canaan the Hamite was his
servant or slave. The Casdîm were Medes and became Shemites.
BUDDHISTIC TRADITION IN EAST AND WEST.
dean work on magic were placed in the library of the
famous school for priests at Erech (Huruk?) near Ur,
the present Mugheir, in the low country near the
Persian Gulf. Magic rites and the worship of elements
can be proved to have preceded in Mesopotamia the
connection of deities with stars, and therefore to have
preceded the solar symbolism for a longer time. Yet
invention of writing, since the earliest symbol of a deity
known to us was a star. Thus the deity Sibut, pro-
bably connected with the Pleiades, is determined by a
star with the number seven by its side. Already, about
B.C. 2000, Sargon I. compiled his astrological work,
1
ni
magical formulæ.1 The sacrifice of children in Meso-
potamia is by Inscriptions praved to have taken place
before the time of Abraham, and the belief in the
'atoning virtue of such offerings for sin must have been
preceded by a belief in the virtue of magic rites. We
are thus enabled to assert, that magic rites were in-
troduced into Mesopotamia an indefinite time before
Abraham.
Even in much later times, the Mesopotamian magician
Balaam commenced his rite by sacrifice. The Mosaic
law forbids practisers of divinations, workers of hidden
arts, augurers, enchanters, fabricators of charms, in-
quirers by a familiar spirit, wizards or consulters of
the dead, and the law couples with these ancient magic
rites the condemnation of sons and daughters being
offered by fire. Abraham himself, the son of Terah,
was by Arabian tradition said to have been a maker of
idols or teraphim, such as existed in the family of
Laban, who even called them his gods, as Micah, the
Levite, did later. It has been pointed out that the
Egyptians connected their magic figure or mummy,
1 Lenormant, Chaldean Magic (Cooper's edition), pp. 333, 369, Note l. .
% Sayce, Frans. Bibl. Arch. iv. 1.
TERAH AND THE TERAPHIM.
their Shebtee, with the word "Ter,' which in the pre-
Semitic language of Egypt seems to have denoted an
idol, what the Hebrews called a tera. This probability
is almost raised to a certainty by the Arabian tradition
just mentioned, which connects the son of Terah, a wor-
shipper of strange gods, according to a Mosaic scripture,
with teraphim or idols of his making. For the origin
of such tradition would be inexplicable iſ the word
ter' had not at some early time designated an idol in
Arabian. This it certainly did in Egyptian, and also in
Hebrew, as the word “teraphim ' denotes. The Egyptian
word “ter' signifies a shape, type, transformation, and
has for its determinative a mummy; it is used in the
Ritual, where the various transformations of the de-
ceased in Hades are described. The small mummy-
shaped figure, Shebtee, usually made of baked clay
covered with a blue vitreous varnish, representing the
Egyptian as deceased, is of a nature connecting it with
magic, since it was made with the idea that it secured
benefits in Hades. It is connected with the word “ter,
for it represents a mummy, the determinative of that
word, and was considered to be of use in the state in
which the deceased passed through transformations,
teru.'1
The belief in one God was probably imported into
the West by the Medo-Chaldean conquerors who lived
in Ur-Casdîm in the time of Terah and his ancestors.
This belief would by the Hebrew of later times be
opposed to the worship of other gods,' symbolised by
teraphim or idols. Joshua declared Terah to have been
such a worshipper of other gods, and the name Terah
points to the teraphim or idols, which also his son
Abram is said to have made according to the Arabian
tradition already referred to. Thus saith the Lord God
of Israel, Your fathers dwelt on the other side of the
1 R. S. Poule, Smith's Dictionary of the Bible, 'Magic,'
BUDDHISTIC TRADITION IN EAST AND WEST.
flood in old time, even Terah, the father of Abraham,
and the father of Nachor: and they served other gods.
This statement of Joshua confirms that of Moses, whose
mother's name, Jokhebed, is a compound of the Jeho-
vistic form “Jo,' and to whom God revealed his name
Jehovah, saying that by this name he was not known'
to Abraham, Isaac, and Jacob, to whom he appeared
by the name of El-Shaddai_God Almighty-literally,
God Powerful.' Another passage shows that Abram
- lifted up his hand,' and swore, or literally did seven,'
by Eljun or El-On, God the Highest.
It may, therefore, be now asserted, that magic art
was established in Mesopotamia an indefinite time be-
fore Terah, who lived, if the transmitted year B.C. 2360
was the year of the Flood, from B.C. 2138-1933. We
may go further and safely assume that the invocation
of spirits, perhaps originally the worship of ancestors,
was connected with the worship of elements and of
stars, and that what sooner or later was called "magic
art’had preceded the capture of Babylon, in B.C. 2458,
by the Medes. For the purpose here in view it is
enough to have pointed out that magic art existed in
Mesopotamia before the time of. Terah, who served
other gods.
Many centuries before the Vedic Hymns are sup-
posed to have been written, in which there is no trace
of priestcraft or magic art, the latter, whether under
that name or not, was established in the West, possibly
seventeen centuries earlier than the generally assumed
date when the Vedic Hymns were recorded. The
Aryans on the Indus neither imported any magic art
1 Josh. xxiv, 2; Ex. vi. 2; Gen. xiv. 19-22; comp. Deut. xxxii. 6;
Prov. viii. 22 ; Ps. cxix. 13. The name Osiris, derived from Wasar, means
the elevated one or “the Highest,' like the name Zeus of Homer and
Hyperion of Hesiodus. All these names of divinities can be connected, like
Sibut-Sebaot, with the Pleiades, so that the 'sevening' of Abram may be
referred to the god dwelling in this constellation of seven stars (See our
Die Plejaden und der Thierkreis, 80–81 &c.)
THE LORD OF PRAYER.
from the North-west, nor acknowledged the same among
the subjugated non-Aryan population on the Indus.
The aborigines of India may, however, be assumed to
have long before the Aryan conquest worshipped ele-
ments, stars, and constellations, if not ancestors, and to
have invoked good spirits against evil ones. What was
sooner or later in the West called "magic art' was pro-
bably on the Ganges in after-Vedic and Brahmanic
times connected with the Brahm, or spiritual power,
which was only another name for the Maya of the
Buddhists,
Brahm, Maya, and Bodhi.
It remains quite uncertain at what time previous to
the publication of the Law-book of Manu (about B.C.
700?) the Indian asceticism arose which was connected
with the name of Brahma. The higher being who
represents this divine power, or the Brahm, that is, the
divine mediator, the Brahma, who hears man praying
by this divine guide, was called Brâhmanaspati, or
lord of prayer. Even the highest God was regarded
as an organ of this holy and eternal Brahm, and man
can, though the same, secure the answer to his prayer,
even immortality, for the spiritual power connects him
with higher organs of the same. The conception of
this Brahm as the holy spirit of both worlds is es-
sentially identical with the conception of the Maya
or spiritual power. It can now be shown, as we
shall see, that this supernatural or spiritual power is
recorded to have descended as 'Holy Ghost' upon
Maya, the virgin-mother of Gautama-Buddha. It may
be safely assumed that the Magi in the West were
aboriginally so called after the Maga or Maya; and
it is quite possible that the Median tribe of the Budii
Ver
1 Comp. Duncker, l. c. ii, 65, 66 ; Spiegel, Zendavesta, Yaçna, xix. 16-29;
32, 35.
10
BUDDHISTIC TRADITION IN EAST AND WEST.
were so called after the Bodhi or Wisdom taught on the
Ganges.
The Bodhi, Wisdom from above, or Tradition from
beyond, must be connected if not identified with the
spiritual power or Maya, and thus with the universal
spirit or Brahm. It has been well said, that “Gautama's
whole training was Brahmanism : he probably deemed
himself to be the most correct exponent of the spirit,
as distinct from the letter, of ancient faith; and it can
only be claimed for him that he was the greatest and
wisest and best of the Hindus.'1 Yet we shall point
out, that there is sufficient reason to regard him as a
non-Indian by descent. His probable connection with
the East-Iranians is confirmed by the presumable fact,
that the doctrines of Zoroaster were as well known by
Gautama as by the initiated Hindus, though they hid ·
this knowledge more or less from the people. As the in-
carnation of the celestial Buddha was effected by the
Holy Ghost, so it was this spiritual power, Maya or
Brahm, which enlightened Gautama, and made him the
human organ of the celestial Bodhi or Wisdom. The
meaning of the word · Buddh,' or “Bodh,' corresponds
with that of the Sanscrit Vid, from which the name
Veda is derived. “Veda' means knowledge, and · Bodhi'
means wisdom. It seems that Gautama-Buddha was
initiated in the secret tradition of this Bodhi; but
there are only few traces in Buddhistic writings of such
a hidden wisdom, and they leave it uncertain whether
the novitiate of the later disciples dates from the time
of Gautama. We know, however, that not all his self-
chosen disciples were beggars or Bhikshus, though
Sramans, or tamers of the senses. Their instruction
varied probably in kind and quantity, according to
their individual capabilities. Gautama was only accom-
panied by five disciples, when he underwent a severe
probation of six years.
1 Rhys Davids, Buddhism, 85,
THE WISDOM FROM ABOVE.
11
The Eastern Paramita and the Western Tradition.
The Buddhists distinguish two classes of tradition.
They divide their theological heirlooms, in a restricted
sense the transmitted sayings of Buddha, into Sûtras of
the great and of the small chariot, thus distinguishing
the Mahâyana from the Hinayana. Possibly the chariot
of tradition, or conveyance of enlightenment, referred
to the sun, which is already in the Veda and Zendavesta
connected with horses, whilst before the Babylonian
captivity, chariots and horses of the sun were regarded
as symbols of the Deity by some of the Israelites in
Jerusalem. From indeterminable times the chariot of
the sun-god Apollos was represented as drawn by four
horses.
The Hebrew word for chariot, Rechab, from which
the name of the Rechabites (Essenes ?) is derived, is of
Iranian origin, and it forms part of the word Merkabah,
by which the unwritten tradition or gnosis of the
Israelites was designated. The first part of the holy
Merkabah was called "The History of Creation, and
the second part, - The History of the Chariot. This
twofold division in the record of Hebrew tradition may
be compared with the twofold division in the records
of Buddhistic tradition, that is, with the Sûtras of the
great and of the small chariot. The Buddhists who
belong to the higher grades of initiation in the mysteries
of tradition, know and revere the Prashna Pâramita,
literally the science, wisdom, or tradition “from beyond.
Whilst Prashna means knowledge, wisdom, or Bodhi,
Pâramita means brought from beyond.' The word is
derived from 'para'and ‘ita,' the former meaning "across,
over, or beyond,' and the latter word is formed after
1 In course of time the Northern Buddhists called their developed tradi-
tion the Mahâyana, inasmuch as it differed from the shorter tradition of the
Southern Buddhists, which their rivals called the Hinayana. The Lamaism
of Thibet is the very opposite of criginal Buddhism, and may be connected
with the schism created by Gautama's cousin Devadatta.
12
TRADITION IN EAST AND WEST.
TT
BUDDHISTIC emi,' to go. The Latin word traditio has absolutely
the same meaning, being a composite of trans, across,
over, beyond, and ire, to go.
Thus a connection is established between the mean-
ing of the Western word - tradition and the meaning of
the Eastern word pâramita,' as also between the Hebrew
word merkabah 'for the unwritten tradition, and the
Sûtras, the once unwritten tradition of the Buddhists,
and of the Jainists, who preceded them. But as it is
non-proven that the new elements of tradition intro-
duced by Jews after the return from Babylon, had been
already by Moses transmitted to the elders, and by
them to future generations, so it is not provable that.
the followers of Buddha were in possession of a hidden
wisdom, verbally transmitted by Buddha, and even by
those who preceded him, in promulgating a Zoroastrian
tradition. The Buddhistic Pâramita or tradition was
designated as “from beyond, no doubt in order to
point to the super-terrestrial and supernatural origin of
its contents. It was, as we shall see, the wisdom from
above, brought down by the Angel-Messiah, the bringer
of the Spirit of God,
27
Jainism and Buddhism.
It is certain that the Buddhism which was con-
nected with Gautama, constitutes a late development of
Jainism.2 According to Jainas and Buddhists, the
words Jina and Buddha have the same meaning; and
the last of the twenty-four Jaina Tirthankaras or
Buddhas, called Mahâvîra, who died 527 B.C., is stated
to have been the teacher of the Gautama of the
Jainists, who is also the Gautama of the Buddhists.
But Gautama, who seems by some of his followers to
have been raised to the rank of a deified saint, was not
recognised by the Jainas as a Buddha. One and the
1 Beal, Buddhist Pilgrims, 59.
2 Thomas, Jainism, or the Early Faith of Aşóka.
GAUTAMA'S DESCENT.
same person was by some in India regarded as an
anointed man, by others as an anointed angel.
The five duties of Jainism are: mercy to all animated
beings, almsgiving, venerating the sages while living
and worshipping their images when deceased, confession
of faults, and religious fasting. The five sins are: killing,
lying, stealing, adultery, worldly-mindedness. Only the
first five of the ten commandments of the Buddhists
are by the text referred back to Gautama himself, and
they forbid to kill that which has life, to steal, to lie,
to drink intoxicating liquors, and to commit unchaste
acts.1 The nude statues of Jaina saints or Arhats have
been connected with the Buddhist ascetics, whom the
Chinese pilgrim, Hiouen Thsang, in the seventh century
of our era, designated as a Buddhist sect in India.
They did not entirely shave their heads, and walked
naked, except when they wore a white covering, perhaps
only during the performance of certain rites. So also
the nude representations of Vittal or Vithoba, who in
the Dekkan is held to be an avatar of Siva, have been
compared with the normal ideals of the Jaina statues,
as preserved by the sculptured monuments of Mathurá,
with their appropriate devotional dedications by the
votaries of the Jaina faith, at or about the commence-
ment of our era.' 2
With the tons of Din certai,
The Sakas and Sakya-Muni.
The Vittal or Viddhal to whom Buddhistic Scriptures
refer, are supposed to have been connected with the
Ephthalites, or White Huns of the Byzantines. The
Huns had still in late times white and black tribes, and
the Ephthalites came from the Oxus and Indus. The
1 The number five is provably a more ancient nature-symbol than the
number ten.
% Thomas, l. c. 79-82.
3 Mr. Wylie, cited in Beal's Buddhist Tripitaka of China and Japan,
p. 117.
LU
14
WIL
BUDDHISTIC TRADITION IN EAST AND WEST.
Hindus referred the name Huns to Thibetan tribes,
and they were perhaps called Huns after Thibet. This
name the Mahomedans have introduced, and the country
of Thibet is still called Hundės, the word being pro-
bably derived from Hyun-dės, which means snow-land,
like Himalaya, Imaus, and Emaus.1 The white or
Aryan Huns were always distinguished from the bar-
barous so-called Scythian or Sarmatian Huns. The
Aryan Huns were probably a cognate race with the
Royal tribe (Amyrgian Scythians ?) whom Herodotus
distinguishes among the so-called Scythians or Sacæ,
the Haka of the Chinese, and the Saka of Persian
Inscriptions, whose principal seats seem to have been
near the Oxus.
Like the Saka, the Parthians were, in part, perhaps
chiefly Iranian Aryans. But the Parthians, the Parthwa
in Inscriptions of Persian kings, when first mentioned
by the Greeks, lived nearer to the Medes, to the east of
them. Where the Parthians originally came from is
uncertain, but it is not improbable that they had crossed
the Indian frontier and lived in Iran as strangers. For
Justin states that their name was derived from the
Sanscrit Pardès, which means of another country,' or
the country from beyond,' whilst in Iranian (Zend)
Parda, like the Sanscrit Pârada, means a person who
has come across the border.3
1 Markham on 'Bogle in Thibet,' and the article "Tibet, in the Times,
May 15, 1876.
2 With Hun' the name Hun(g)ari may have been connected, as in like
manner the name of the Gipsies, the Zigäuber, Zivgari, or Singari, seems to
have been a compound of Scind-Ari, which is still a local pame in India.
For their national name Sintè (also Roma) points to Scindia, Hindia, or
India. It is certain from their language that the Gipsies are descended from
Indian Aryans, that they are, as their name Singari implies, Scind-Ari; and
the dispersion of the Gipsies has been identified with the chastisement of
the Jat-tribes on the Indus by the Sultan of Ghazni, in the year A..D. 1025.
(Edinburgh Review, July, 1878). Also the name Al-Sakes probably points
to the Aryans among the Saka.
3 Benfey, in Berliner Jahrbücher, 1842 ; Spiegel's Eran, 105. The name
THE LALITA-VISTARA.
About the year 600 B.C. the so-called Scythians, or
rather Sakas, made their inroads into India from the
North, and gradually advanced to Mesopotamia and
Asia Minor. “King of the Sakas' was still in the first
pre-Christian century a title in Northern India. From
these Iranian Sakas was most probably descended
Sâkya- or Gautama-Buddha Had the Sakas been
natives of India it would be difficult to explain the fact
that no Indian documents, except Buddhistic writings,
ever mention them. The Sâkya-prince is described
as an Aryan by Buddhistic tradition. His face was
reddish, his hair of light colour and curly, his general
appearance of great beauty. He married a wife from
his own kin; and in harmony with the rites of Northern
tribes, he was interred under a mound surrounded by
stones.2 :
* Records of Buddhistic Tradition.
Which were the fundamental principles of the “Tra-
dition from beyond,' said to have been promulgated by
Gautama, according to the most ancient records known
to us of the life of Buddha ? We now possess a Chinese
which is remarkable for brevity and completion. It is
probably—in. some of its essential parts at leasta
the expanded version was made, known in Thibet and
China under the title “Lalita-Vistara,' or Ta-Chwang-
yen, 'great magnificence. This primitive work, known
under two forms of the same title, was translated into
Chinese from Sanscrit, by a priest called Chu-fa-lan, as
Hebrews, or people from beyond (like. Saracens'?), has the same meaning as
Parthiang. The Aryan word Pardès occurs in the Song of Solomon, in
Ecclesiasticus, and Nehemiah. The authors of the Septuagint, who like
Ezekiel (xxviii. 13, 14) connected Eden with the East, have formed from
Pardès, or from the Sanscrit Paradeça, highland, the word Paradise.
1 Beal, On Buddhism, Orient, v. 47 f.
2 'Percy Gardner, Numismatic Chronicle, vol. xiv. 161–167.
16
BUDDHISTIC TRADITION IN EAST AND WEST.
early as the eleventh year of the reign of Wing-ping
(Ming-ti) of the Han dynasty, that is, 69 or 70 A.D.
We may, therefore,' says Professor Beal, safely sup-
pose that the original work was in circulation in India
for some time previous to this date.
He adds, The (Buddhistic) books found in China
afford us a consecutive catena of writings dating from
at least B.C. 100 to A.D. 600. In the Chinese copy of
the Dhammapada or 'Parables illustrating scriptural
extracts or verses,' composed by Arya Dharmatrâta,
that is Vasamîtra, about B.C. 40,1 is the Sûtra alluded
to by Aşôka in the stone-cut Bhabra edict, and
known as Gautama's exhortation to his son Râhula
against falsehood. It is therefore now proved that we
possess a Chinese Buddhistic writing, part of which
points back to the time of Aşôka, who ascended the
throne B.C. 268, and convoked the general council at
Patna in B.C. 250.
This newly ascertained fact gains in importance
when we consider that the stone-cut Bhabra edict refers
to then existing records of well authenticated words
of Buddha, and that the first Buddhist missionaries
whom Aşôka sent to China, where they are still re-
verenced as saints, can now be asserted to have intro-
duced into this country these records of the divine
Buddha's sayings to which Asôka's stone-cut edict
refers. It becomes therefore increasingly probable
that the stone-cut representations on the gateway of
the Buddhist monument called the Sanchi Tope, pro-
bably copied from earlier wooden representations, and
1 According to Eitel, Vasamîtra 'took a principal part in the last revi-
sion of the Canon, as the President of the Synod under Kanishka. If the
latter's date is about B.C. 40, that of Dharmatrâta would be about
B.C. 70.
2 Beal, The Romantic History of Buddha, p. vi. ; The Dhammapada,
.p. xi. . The reference to the Bhabra edict was first announced by Mr. Beal,
in a lecture delivered by him since the publication of the Dhammapada
(1878).
AUTHENTICATED WORDS OF BUDDHA.
17
which refer to subjects treated by Buddhist legends,
date from a pre-Christian time.1
A considerable part of the Buddhist legends trans-
mitted to us by the most ancient Buddhist literature
may be safely asserted to date back to pre-Christian
times. This will become a certainty if we succeed in
proving that the foreign elements represented by Jewish
Essenes in pre-Christian times are in part, if not chiefly,
Buddhistic. What was known in Judæa more than
a century before the birth of Jesus Christ cannot
have been introduced among Buddhists by Chris-
tian missionaries. It will become equally certain that
the bishop and church-historian Eusebius was right
when he wrote, that he considered it "highly probable'
that the writings of the Essenic Therapeuts in Egypt
had been incorporated into our Gospels and into some
Pauline Epistles.
As asserted by General Cunningham, an opinion shared by the author
of the Guide Book to the Kensington Museum, where a representation of
this monument can be seen. The brick tope is traced to the years B.c. 500-
443, the surrounding structure to B.c. 260, and the gates to A.D. 19-37.
18
THE LEGENDS OF BUDDHA.
CHAPTER II.
THE LEGENDS OF BUDDHA.
Buddha's birthday on Christmas-day-The Messianic Star-He that should
come'-Karma-Nirvana is the Sun-Salvation by Faith-Incarnation
of the Virgin-son by the Holy Ghost'-Krishna-Birth in an inn'
-Heavenly host proclaim joy and peace-Asita, the Simeon of Bud-
dhists-Presentation in the Temple when twelve, and public teaching
when thirty years old—Temptation by Satan in the wilderness Buddha,
'full of grace,' his body surrounded by a 'glory,''fiery tongues,' two
men represented by his side-The Lamb (Aries)—Trees of life and of
knowledge-Baptism in the holy stream-Transfiguration, or 'baptism of
fire' on a mount--No bloody sacrifices, &c.—Parable of the sower and
the tares—The woman at the well-Promise of another Buddha-
Miracles at Buddha's death-The tears of a weeping woman had wetted
his feet before his death—How to explain the parallels between Buddhistic
and Christian records-Continuity of Divine influences.
Buddha's Birthday on Christmas-day.
ACCORDING to Sanscrit and Chinese scriptures, to the
stone-cut edicts of Aşôka and the Sanchi Tope, certain
legends about Buddha circulated in India and in China,
not only before the close of the Apostolic age, but more
than three centuries earlier. Among these legends the
most ancient are those which refer to the incarnation.
of Buddha as Angel-Messiah.
Prophecies have directed the attention of men to
the Tathagatha, literally to Him that should come,' to
the Anointed,' the Messiah or Kung-teng of the Chinese.
The expectation of this Messiah and of the kingdom
which he should set up is a general one. He will come
from heaven, be born in the flesh, attested by miracles,
bring to earth the highest wisdom from above, the
Bodhi from beyond ; he will establish a kingdom of
MESSIANIC PROPHECIES.
• 19
heavenly truth and justice, live as a man, then die and
return to heaven. Like his mother, he will be of royal,
not of priestly descent, and genealogies will prove this.
The Messiah inhabits the fourth or Tûsita-heaven, a
certain locality described as a circle, and which is dis-
tinguished from the worlds above Tûsita,' thus also ·
from the highest material heavens. Apart from all
these, a non-material locality seems to be implied where
the highest God dwells, to whom Buddha is said to
have prayed, as to the self-dependent and creating God,
Isvâra-Deva. So long as Buddha is in the Tûsita-
heaven, he is not yet at the height of his development,
and he looks forward to the time after his last birth,
the birth on earth, when the ways will be open to him
which lead to what is called Nirvana, or destruction,
but at the same time to the “final resting-place of the
spirit,' the locality to which men long to come, where
'the harvest' takes place.
We leave the question for the present as an open
one, whether the Nirvâna was held to be or not the
dwelling-place of the god to whom Buddha prayed, the
man who as an Iranian could not have been an Atheist.
But what is said about the non-material nature of the
Nirvâna is also said about Isvâra-Deva, “the universal
spirit,' later called all the Buddhas,' about the abso-
lutely immaterial spirit, who is so unlike Buddha before
his incarnation-absolutely independent of all influences
of matter, being the Maha-Brahma; to whose bright
body’ Buddha will resemble. Buddha is yet exposed to
these material influences even in the fourth heaven,
which comparative “glory' he is resolved to give up for
a time in order to attain his final birth, that in the flesh.1
In accordance with recorded Zoroastrian doctrines,
Gautama seems to have believed and taught, that the
good and most holy Father of all truth” is the source of
the supernatural light, of the spiritual power, wisdom,
1 Romantic IIistory of Buddha, pp. 24, 77, 113.
VLUCU
© 2
20
THE LEGENDS OF BUDDHA.
or Bodhi, and thus of the moral element in man.
Gautama was considered by his followers to have been
a chosen instrument of that Divine power, as Angel and
as Man. The Divine Wisdom, personified by the heavenly
Buddha, becomes man, according to Iranian tradition,
and it had a pre-mundane personal existence according
to Zoroastrian and to Buddhistic records. It is owing
to this Divine power which is in the incarnate Buddha,
that with uplifted eyes, and turned to the East, he can
pray to the highest Spirit, and be at one with him. It
is only as the highest organ of the spiritual power, pro-
ceeding from the highest Spirit, that Gautama could be
by some conceived as the source of the world. He was
called its developer, and was in this sense identified with
Isvara-Deva, the Creator, to whom he prayed.
At a certain time, which is not clearly defined,
Gautama was established “in the condition of a Buddha,
free for ever from the possibility of sorrow and pain,
and was therefore named Djina (the vanquisher),
possessed of all wisdom, versed in the practice of it,
perfectly acquainted with it, firmly grounded in the
ways of heaven and in the ways of purity and holiness,
possessed of independent being, like all the lords of the
world (all Buddhas), ready to accommodate himself to
all possible circumstances.'1 As a spirit in the fourth
heaven, he resolves to give up all that glory, in order
to be born in the world,' for the purpose to rescue all
men from their misery and every future consequence of
it'; he vows to deliver all men, who are left as it were
without a saviour.' He is called the great Physician,'
Healer or Saviour, the Bhagavat or · Blessed One,' the
Saviour of the World, the God among gods.” ?
The time of this heavenly Buddha's incarnation is
marked by various statements. It is asserted to have
Trow
i Rom. Hist., 278, 2, 53, 76, 130, 133.
2 Thus also Serosh was identified with Ormuzd and the Divine Word,
Memra of the Targumim with Jehovah.
NEW YEAR'S DAY ON THE 17TH OF NOVEMBER.
21
taken place on the eighth day of the second month of
spring: we hope to prove conclusively that this is our
Christmas-day.
In his treatise on the Vedic Calendar Jyotisham,
Weber justly complains that all former works on Indian
astronomy are based on such documents as were com-
posed after that the last development of astronomy in
India had been reached. The comparison of the most
ancient calendars known to us has led Mr. R. G. Hali-
burton, of Nova Scotia, to prove, that a New Year's
festival connected with and determined by the Pleiades
was, by almost universal custom, and partly in times
called pre-historic, connected with a three days' festival
of the dead. It corresponded with the Christian festivals
of All Saints and All Souls, at the beginning of Novem-.
ber, and was preceded in some countries by a holy
evening or Halloween. At first it was the appearance
of the Pleiades at sunset, later their culmination at mid-
night, which determined the commencement of the
year. According to the calendar of the Brahmans of
Tirvalore the year began in November, and the first
month was called after the Pleiades Cartiguey or Krit-
tikâs. The latter name Weber has shown to mean the
associates,' those who are bound together, the heap,
whilst the Hebrew word for the Pleiades, Kimâh, has
exactly the same meaning. Also, the first of the Naxâ-
tras, of the stellar houses or stations of the moon, was
marked by the Pleiades.
This Indian year, determined by the Pleiades, began
with the 17th of November, approximatively at the time
of the Pleiades culminating at midnight, and this com-
mencement of the year was celebrated by the Hindî
Durga, a festival of the dead. Mr. Haliburton has
Haliburton, New Materials for the History of Man, partly quoted by
Professor Piazzi Smyth, and more fully examined and explained in Astro-
nomical Myths, pp. 111-137, by the Rev. T. F. Blake. Comp. E. v. Bunsen,
Die Plejaden und der Thierkreis, oder das Geheimniss der Symbole.
THE LEGENDS 1
OF BUDDHA.
shown that on the 17th of November, or Athyr--the
Athyr of the Egyptians and Atauria of the Arabs—the
three days' feast of the Isia took place, which culminated
in the finding of Osiris, the lord of tombs, evidently
contemporaneously with the culmination of the Pleiades,
at midnight. It was on that same day, in the second
month of the Jewish year, which corresponds with our
November, that Noah shut himself up in the ark,
according to Genesis ; that is, on the same day when
the image of Osiris was by the priests shut up in a
şacred coffer or ark. According to Greswell, this new
year's commemoration on the 17th of November ob-
tained among the Indians in the earliest times to which
Indian calendars can be traced back. It is sufficient for
our argument, that its commencement can be proved
long before the birth of Gautama-Buddha.
If the 17th of November was New Year's-day, the
second month commenced on the 17th of December,
and the eighth day,' Buddha's birthday, was the 25th
of December, the sun's annual birthday, when the
power of the sun ceases to decrease and again begins to :
increase. The text in Buddhistic writings we are con-
sidering presupposes the commencement of the year on
the 17th of November, and thus points to the 25th of
December. This is confirmed by another statement
in the same scripture. At the time of Buddha's birth,
"the asterism Chin was passing and the asterism Koh
was coming on.' Evidently this refers to the contempo-
raneous rising and setting of certain stars on opposite
sides of the horizon. In the assumed but uncertain
1 According to the Christian calendar the birthday of John the Baptist
is on the day of the summer solstice, when the sun begins to decrease. The
words attributed to him in the Fourth Gospel, that he must decrease and
Jesus jucrease, may be referred to this connection of the respective birth-
days of John and of Jesus with the summer and the winter solstice. As there
are six months between this change in the sun's position, so, according to
the Gospel after Luke, the Baptist was exactly six months younger than
Jesus. (Luke i. 24.)
SOLAR SYMBOLISM OF THE MESSIAH.
23
year of Buddha's birth, 625 B.C., in the latitude of
Benares, on the 25th of December, and at midnight,
when according to prophecies the birth of the Anointed
One was expected, the point of the ecliptic rising
above the horizon was very close to the star à Virginis,
whilst the stars a and Š of this sign had already risen
some distance. At this time the point of the ecliptic
setting was in Aries, nearly in the same longitude as
Hamal, a Arietis, the nearest visible star being u Ceti.'
The whole of Shin (Chin) had set at that hour in lati-
tude 25° Pisces had also entirely set; and the lunar
mansion immediately above the western horizon was the
one numbered 16 in Williams's list (Sen or Sin ?). It
would seem, therefore, that this asterism Sen was the
one meant in one Buddhist record, where it is called
Chin. On this supposition the two asterisms mentioned
as coming and going at the time of Buddha's birth
would both be correctly referred to. But it is enough
for our argument that an asterism in Virgo is clearly
stated as coming on or rising on the horizon at that
time, for the signs of Virgo was certainly rising on the
eastern horizon at midnight on the 25th of December in
the year 625 B.C., as seen in the latitude of Buddha's
birthplace. The position of the sphere would not be
materially altered in any of the possible other dates of
Buddha's birth.
Thus it is not proved that Gautama-Buddha was
really born on the 25th of December, or rather at mid-
night on the 24th, at the dawn (Maya) of the first day
of the new solar year; but it is proved, that the birth
of the Angel-Messiah, whose symbol was the Sun, was
expected and asserted to have actually taken place at
this time, that is, on the eighth day of the second
month of the year which was computed to begin on the
17th of November.
Comer-
Asterisms.
THE LEGENDS OF BUDDHA.
Buddhistic records imply that Buddha was born at
the time of the sun's annual birthday, of its entry into
the sign of the winter solstice, when its apparent evolu-
tion round the earth re-commences. The Cosmical was
regarded as the symbol of the Ethical, the sun as the
symbol of divine light, of which Gautama the enlightened
was believed to be a chosen instrument. The solar
Messianic symbol is thus proved to be more ancient
than the time of Buddha's birth. The sun was the
symbol of Gautama-Buddha and of Jesus Christ, who
is described as “the sun of righteousness' and as the
day-spring from on high. This common symbolism
may help to explain several parallels in Buddhistic and
in Christian records. Here we have only to point out,
that as on the transmitted day of Buddha's birth, so on
Christmas-day the constellation of the sphere rising on
the Eastern horizon is that of the Virgin, represented
as holding the new-born Sun-God in her arms, and fol-
lowed by the Serpent, who aims at her heel and almost
touches it with its open mouth. The symbolism of the
sphere on Christmas-day points to Isis with her infant
Horus ; to the virgin Maya with her infant Buddha; and
to the Virgin Mary with her infant Jesus, described in
the Apocalypse of John as persecuted by the old ser-
pent, the Devil.
Are these and other similar coincidences a mere
chance, or have the respective traditions originated in a
common source, and is that source a Divine Reve-
lation ?
The Angel who is to become Buddha.
We have shown that among a certain circle of In-
dians, prophecies were accredited which announced the
incarnation of an Angel, called the Anointed or Messiah,
who should bring to earth the Wisdom or Bodhi from
above and establish the kingdom of heavenly truth and
justice. He would be of royal descent, and genealogies
'HE THAT SHOULD COME.”.
would connect him with his ancestors. “The Blessed
One,' the God among Gods, and the "Saviour of the
World,' was, according to Buddhistic records, incarnate
by the Holy Ghost of the royal virgin Maya, and he was
born on Christmas-day, the birthday of the sun, for
which reason the sun became the symbol of Gautama-
Buddha.
The angel, whose time of incarnation is astrono-
mically fixed, knows by the position of the stars, that
his time is come to descend to earth, as organ of
Divine enlightenment, of the Wisdom from above, of
the Tradition from beyond the Prashna Pâramita. The
Bodhisatva, or next candidate for the Buddha dignity,
the Tathagatha, He that should come, has fulfilled his
years in the heavenly dwelling-place as Deva or Spirit,
the Kung-teng, the Anointed or Messiah, is about to be
born in the flesh. Sadness prevails among his fellow-
spirits, because of his approaching departure. One of
his companions is consoled by the consideration, that
they can attain the privilege of descending to the earth,
in order to see the place where Buddha is to be born.
Another expresses his wish that his years in the place
he inhabits were passed, so that he might be born with
him on earth. Again another spirit says: “Let not
your heart be afraid, he will come again.' Finally, one
of Buddha's associates addresses the departing one in
these words : "Mahâ Parusha,' great soul, or great Lord,
do not forget us.' In his parting address the heavenly
Buddha says, that birth and death are the cause of all
parting, that his fellow-spirits need not be sad about
him. For in course of time he had become possessed
of a certain condition or Karma, in consequence of his
having always prepared his heart for the possession of
the highest wisdom, by constant vows and prayers,' and
that this Karma guards him from a long sojourn in the
world.
On the real meaning of · Karma,' different opinions
26
THE LEGENDS OF BUDDHA.
among the interpreters of Buddhism prevail. It has
been defined as a connecting link, a bridge between
one life and another,' and yet not as the soul, which
Buddhism is held not to acknowledge. Karma is ex-
plained to be the doctrine, that as soon as a sentient
being dies, whether angel, man, or animal, a new being
is produced in a more or less painful and material state
of existence, according to the Karma, desert or merit,
of the being who had died. Karma is a moral cause,
and never dies. From one point of view Karma 'has
much analogy with soul; and from another it is a name
given to the moral power working in the universe.
We submit that this moral power must be identified
with the spiritual power' or Maya, which is also called
Holy Spirit.' It is this power in heaven and earth
which is said to have guarded Buddha from a long
sojourn in the world, and which enabled him to fix his
heart on what is not material, and finally to enter
Nirvâna. Whether Karma be regarded as conscience,
or as instinct, in either case it might be connected, more.
or less directly, with the Holy Spirit’ or Word,' through
which, according to Iranian tradition, the highest God
communicates his mysteries to reasonable beings in
heaven and earth.
"This, his body,' which Buddha has not yet been
able to cast off,' though in heaven, would be born in
the world, but soon he would receive perfect liberation
from all matter in the Nirvâna. “I now am about to
assume a body (Shan-yeou), not for the pleasure of
gaining wealth or enjoying the pleasures of sense, but
I am about to descend and be born among men (to take
6 this one birth”) simply to give peace and rest to all
flesh, and to remove all sorrow and grief from the
world. The body which Buddha possessed in heaven
before his incarnation he was then about to quit for
1 Rhys Davids, Buddhism, 101-103, 150,
THE SPIRITUAL BODY.
27
ever. But later recorded tradition implies, that after
the incarnation Buddha would assume another body,
the spotless and pure,' Dharmakâya, which, in the
final resting-place of the spirit,' in the Nirvâna he
would passess under different circumstances, and “long
after the human body has passed away. In one of
the ancient Gâthâs or hymns, the deliverance' (in
Nirvâna) is connected with the obtaining of a body
free from contamination, that is, free from all material
influences, a spiritual body.1
Nirvana is the Sun.
Buddha is described as leaving the fourth heaven,
Tûsita, but from this locality, as from all material
heavens ar Rupa, the highest of which is called
Akanishta, is distinguished the Nirvana. We submit
that the mysterious Nirvâna or 6 annihilation,' refers to
the place where all matter' is supposed to be anni-
hilated, that is, to the Sun,
According to Buddhist conception, within the circle
of the soul's migrations from one material body to
another, one and the same law rules, that is, the deeds
of the past life of the soul in a material prison act
upon another existence of the soul in the veil of
matter. From this never-varying law of rewards and
punishments, no escape for reasonable beings is possible;
except by continually fixing the mind and the heart on
the final destruction of all material influences. These
prevent the liberation of the soul from successive births
and deaths, and hinder the entrance of the soul into
Nirvana. The soul is the breath or spirit from the
spiritual world, which is separated from the material
world by a great gulf. The light from the spiritual
world, from its centre, shines in a dark place, as the
1 Rom. History, 26, 33, 34, 130, and Beal's Buddhist Pilgrims, 400 A.D.
and 518 A.D.
THE LEGENDS OF BUDDHA.
ws
glory or Shechina, symbolised by the sun, shone in the
darkness of the Holiest of the Holy.
The Buddhists seem originally to have conceived the
locality of Nirvana in a manner similar to the Christian's
conception of God's abode was, a place where, as in the
sun, there is neither variableness nor shadow of turn-
ing. The Nirvâna seems to have been regarded as a
locality which, like the sun, does not appear to revolve
around other bodies. The Buddhists may be assumed
to have regarded Nirvâna as the non-material centre
of the universe, and source of light. Since the orbit of
bodies in space forms the basis of the doctrine of trans-
migrations of souls, the sun, as the supposed immaterial
centre of these bodies which appear to rotate round this
luminary, could be regarded as the appropriate symbol
of the Nirvâna, the last resting-place of the spirit,
which has then been freed from the ever-returning cycles
of birth and death, and returns to its home.
Thus the idea would suggest itself to regard the sun
as the purely spiritual and immaterial dwelling-place of
the self-dependent, world-creating spirit, Isvara-Deva, to
whom Buddha prayed with uplifted eyes. His system of
morality, which he could not connect with the gods of the
Brahmans, must have acknowledged a non-terrestrial,
spiritual source of moral Providence, unknown to Brah-
manism, at least as publically proclaimed. Gautama
is recorded to have regarded the origin of the soul,
which Brahmanism vaguely connected with Brahma, as
beyond human comprehension. But he cannot have
separated the soul from the highest spirit, to whom he
prayed. The spiritual body of the Arhats, of the righteous,
or saints, is to be like the shining body of Brahma; they
shall shine like, the sun when they have entered
Nirvana.
In the most ancient Buddhistic writings two essen-
tially different explanations of the Nirvâna are given.
On the one side it is described as the end of all existence,
THE RIGHTEOUS SHINE AS THE SUN.
even as the extinguishing of a flame, as a cessation of
thought. But in other passages it is described as the
place of peace, of an existence without births and
deaths, as ' a place of repose,' to be enjoyed by the con-
querors in the material world—that is, as we may
assume, by the souls who have conquered over matter,
and who are to enjoy a non-material, a spiritual
body. The Nirvâna can only be reached by inward
growth, by the path of wisdom’; to which way of
everlasting life is opposed the way which leads to the
power and dominion' which the evil spirit, the god of
the material world, exercises, and which is to be
destroyed. From this it may be concluded, that
Nirvana was connected with the kingdom of the good
and bright spirit, with the abode of the self-dependent
god, Isvara-Deva.
Nirvâna is the highest aim, the highest reward of
the wandering soul, the place from whence it came and
whither it returns, the place of the heavenly harvest,
according to a simile of Gautama, to which we shall
presently refer. In some of the most ancient Buddhist
records, in the Jâtakas or stories, in the Gâthâs or
songs which Sâkya is said to have recited, and which
show some relations to the Gâthâs of Zoroaster in the
Zendavesta, the Nirvâna is described, though not exclu-
sively of other views, as the final resting-place of
spiritual beings. Buddha is recorded to have said that
he saw individuals in Nirvâna, and many holy men are
mentioned by name "who entered into the brightness of
the sun, and attained the straight path.' Their desire
is fulfilled, and they “abide for ever in the true eternal
law'; they dwell in the only truly great one of the
three worlds. The condition of Nirvana,' to be desired
above all things, is contrasted to all earthly things,'
which are 6 perishable.' The narrow path leads to the
shore of Nirvâna,' to “the ever constant condition,' to
“the nectar of true religion,' to immortality. Nirvana
30
THE LEGENDS OF BUDDHA.
is identified with the opening of the pure ways of
heaven,' of the gates of eternal life,' and is actually
called the sun, and the centre of the supernatural
light.'i Thus the immortality of the soul in Nirvâna is
clearly acknowledged. Nirvâna is the place of the in-
gathering, the heavenly garner for the ripened fruit
sown in the material world : it is the sun as the region
of eternal life.
The explanation of Nirvâna as the sun is confirmed
by the presumable identity of the sun-god Abidha with
the highest spirit, Isvâra-Deva, who thrones in Nirvâna,
and also by the direct connection of Buddha with Nirvana
as well as with the sun. The sun is the symbol of Buddha,
who is represented as a ram or lambấthat is, as the
stellar symbol of the spring-equinox in his time, as the
Sun in Aries. This interpretation is all the more ad-
missible, as we have proved that, according to Buddhistic
records, Gautama-Buddha's birth was expected, and had
taken place, on the sun's annual birthday. Again, the
connection of the locality of Nirvâna with the sun is
confirmed by what seems to have been the aboriginal
meaning of the “ four paths' which lead to Nirvâna, and
which we may now connect with the 'four kings' and
the four cardinal points of the Zodiac, with the four
quarters of the world,' towards each of which the new-
born Gautama-Buddha is said to have advanced seven
steps. Buddhists describe Abidha as the god of light
(of the sun), as surrounded by four mysterious beings,
which form a striking analogy to the four cherubim
and four beasts of the Hebrew and Christian Scriptures.
The enemy of the sun-god Abidha is the king of
death' and the dwelling-place of Abidha, the king of
life, is Nirvâna, from which it follows that the sun
was by Buddhists identified with Nirvâna. In this
locality there is neither darkness nor death : To be
1 Romantic History, 9, 121, 130, 251, 253, 199, 200, 208, 212, 215, 217;
comp. 175, 219, 225.
THE CENTRE OF SUPERNATURAL LIGHT.
31
and not to be, how can this be united in One, how can
this be Nirvâna ? These two conditions have nothing in
common; can darkness and light be united ? As in
the sun, so in Nirvâna there is no darkness, no death.
As the sun was regarded to be the source of the vital
and enlightening spiritual power and of the highest
wisdom, as throne of the god of light, so it is the long-
ing of all sons of the Wisdom from above, of the Bodhi
or spiritual power, of the Maya or Brahm, whose chief
organ Gautama was, to reach the way and the place'
into which · all Buddhas ’have entered.1
At the same time the word “Nirvâna' is used to
describe a spiritual condition, a condition of moral
rest,' of which Gautama had received a foretaste whilst
on earth, since he possessed the Prashna Pâramita, the
Wisdom or Bodhi, the Tradition “from beyond. For
this reason he was “in possession of complete spiritual
life,' being “ perfected,' and having, in a spiritual sense,
reached Nirvana. His flesh was, therefore, not at
enmity with the spirit within the same; and because
the opposing principle in himself had been overcome
by the required free determination of his will, therefore
his liberation from the circle of birth and death took
place, and “through eternity' he was to receive no
more (migratory existence, but the enduring existence,
eternal life in Nirvâna. It follows from these and
similar passages that even the personal existence in
the flesh did not prevent Gautama entering, during his
sojourn on earth, into that spiritual condition which in
the highest and abiding sense was connected with
Nirvâna as the centre of supernatural light' and the
brightness of the sun. If therefore in isolated pas-
sages Gautama is recorded to have said that after the
lse
1 Comp. Beal, Congress of Orientalists, 1874, p. 155 ; Rom. Hist. 251.
Abidha seems to be only another name for Amithâba, the god of boundless
light, said by Northern Buddhists to inhabit the Paradise of the West, and
for Adi-Buddha of the Nepaulese (Eitel, Buddhism, second edition, 98 f.,
116 f.
32
THE LEGENDS OF BUDDHA.
birth of Bodhi in him he at once obtained deliverance,
and that hereafter there would be no more individual
existence,' no more 'bhava,' this expression, the exact
meaning of which is doubtful, can only be referred to .
his body in the flesh, as the last of material bodies.
From the 'bhava' must be distinguished the spotless
and pure 'dharmakâya,' the spiritual body, in the final
resting-place of the spirit,' in Nirvâna. This celestial
circumstances, long after the human body' has passed
away, after the end of the soul's transmigrations, which
only in the exceptional cases of incarnate angels like
Buddha were regarded as having come to an end with
the life on earth. The body in the flesh was regarded
by Gautama, according to the texts, as one of five
finite existences, the five Skhandha, of which he is
recorded to have said: “It is impossible to say that
either of these is “I," that is âttâ or âtmâ, the “ self,"
which being in its germ of heavenly origin, cannot be
identified with any one of the soul's material embodi-
ments. The soul of man is intended finally to be
in a body like that of Gautama, which is described
as resembling “the bright body” of Brahmá, “ a body
free from contamination," and which alone can “ cross
over to the shore” of Nirvana, which body alone can
reach the “heavenly land of the Arhats," and the
“lake of Ambrosia which washes away all sin.”) 1
To be like Gautama is to reach the ideal which has
been set to humanity, and to be like God. Salvation does
not depend on any outward act; but on a change or re-
newal of the mind, on a reform of the inner nature, on
faith in the innate guiding power of God, of which the
celestial Buddha incarnated in Gautama was held to be
the highest organ. The saving faith, therefore, was
brought by and centred in the incarnate Angel-Messiah,
the Saviour of the world. Thus also the Hindus held,
1 Romantic History, 253–256, 284, 138, 77; Rhys Davids, 1.c., 148.
TITT
SYMBOL OF THE ELEPHANT.
33
certainly those of later times, that their ancient belief
in the doctrine of salvation by faith' or 'bhakti' centred
in the God-man, Krishna, one of the incarnations of
the Deity. Salvation is by faith, and faith comes by the
Maya, the Spirit or Word of God, of which Buddha, the
Angel-Messiah, was regarded as the divinely chosen and
incarnate messenger, the vicar of God, and God himself
on earth.1
Conceived by the Holy Ghost, born of the Virgin. Maya.
The incarnation of the Angel destined to become
Buddha took place in a spiritual manner. The ele-
phant is the symbol, as of the sun, so of power
and wisdom; and Buddha, symbolised by the sun,
was considered the organ of divine power and
wisdom,' as he is called in the "Tikas. For these
reasons Buddha is described by Buddhistic legends as
having descended from heaven in the form of an
elephant to the place where the virgin Maya was. But
according to Chinese-Buddhistic writings, it was the
· Holy Ghost,' or Shing-Shin,' which descended on the
virgin Maya. The effect produced by this miracle is
thus summed up in the most ancient Chinese life of
Buddha which we at present possess; translated be-
tween A.D. 25 and 190: "If the child born from this
conception be induced to lead a secular life, he shall
become a universal monarch ; but if he leave his home
and become a religious person, then he shall become
Buddha, and shall save the world.??
Gautama had himself chosen Maya for his mother
among the daughters of men, when in the fourth
heaven he had seen, guided by astronomical signs,
1 Monier Williams, Hinduism, 115, 136, 216–209. The Maya, or Holy
Ghost of the Buddhists may be safely identified as with the Brahm, so with
the original eternal element or Prakriti, from whicb the world proceeded
according to the system of Sânkhya, well knuwn to Gautama.
% Communicated by Prof. Beal; comp. Beal, Tripitaka, 160.
34
THE LEGENDS OF BUDDHA.
by a Messianic star, that the time for his incarnation
had come. Having seen the Messianic constellation, the
Angel-Messiah at once chose his parents in the flesh.
His choice fell on the King of Kapilavastu and his
virgin-bride Maya or Mayadevi. She was so called
after Maya, the spiritual, creative and enlightening
power of Indian tradition, after the Bodhi or Wisdom
from above, the power, word, or spirit, the Brahm of
the highest God. This power of the Highest, “the
Holy Ghost,' was to surround her, and thus the holy
mother' was to give birth to the holy son.
The virgin Queen of Kapilavastu, in the tenth
month after her heavenly conception, was on a journey
to her father, called Supra-Buddha-Grihapati, living in
the city of Devadaho, and she had reached the Lumbini
Garden, but according to other accounts she was only
halfway in a forest, where she had alighted in an inn,
when Buddha was born. The birth took place under
“two golden trees'-under the Bodhi-tree, Palasa, the
acacia, originally the fig-tree, symbol of knowledge,
and under the Aşôka-tree, the tree of life. Among the
thirty-two signs which were to be fulfilled by the
mother of the expected Messiah, the fifth sign was
recorded to be, that she would be on a journey at the
time of her childbirth. Resting under the Palasa-tree,
Maya was thus addressed by the heavenly women'
who surrounded her : The Queen now brings forth the
child, able to divide the wheel of life and death ;2 in
1 The thirty-two signs refer to thirty-two deities, headed by Indra, who
is the thirty-third, that is eight Vasas, eleven Rudras, twelve Adityas, and
two Aswins. There were also eighty signs of secondary importance. The
number thirty-two represents the half of the number sixty-four, which,
together with the holy number eight, constituted the holy numbers of
Chinese tradition before the time of Confucius and Buddha. These num-
ber's added together represented the ancient astronomical cycle of seventy-
two, based on the observation, which was not quite correct till much later,
that in seventy-two solar years the precession amounts to one day. (Oomp.
E. v. Bunsen, Die Plejaden und der Thierkreis.)
2 That is, able by a miracle to interrupt the continuous cycle of births
and deaths, to enter Nirvana, the sun, which seems to pass by the twelve
zodiacal Nidânus,
VII
SONG OF THE HEAVENLY HOST.
35
heaven and earth no teacher can equal him; able to
deliver both Devas and men from every kind of sorrow:
let not the Queen be distressed, we are here to support
her.' Thereupon Bodhisatwa, perceiving his mother
Maya standing on the ground, with a branch of the
tree in her hand, 'with conscious mind, arose from his
seat and was born. The attending spirits exclaimed
'All joy be to you, Queen Maya, rejoice and be glad,
for this child you have borne is holy. He forth with
walked seven steps towards each quarter of the
horizon, and, looking first to the East, he pronounced
the words of the Gâthâ: 'In all the world I am the
very chief, from this day forth my births are finished.'
The · Saviour of the world,? or the Blessed One of
the world,' the Bhagavat, the only begotten' Bodhi-
satwa, is born in the presence of the highest God, of
Indra, the King of kings, and of Brahma. This event
is attested by miracles. Whilst 'the sun and moon are
darkened and deprived of their light;' there is a divine
light diffused round his person, so that the Queen's son
was 'heralded into the world by a supernatural light.'
Then the Rishis and Devas who dwelt on earth
exclaimed with great joy: This day Buddha is born
for the good of men, to dispel the darkness of their
ignorance. Then the four heavenly kings took up the
strain and said : Now because Bodhisatwa is born, to
give joy and bring peace to the world, therefore is
there this brightness. Then the gods of the thirty-
three heavens took up the burthen of the strain, and
the Yama Devas and the Tûsita Devas, and so forth,
through all the heavens of the Kama, Rupa, and Arupa
worlds, even up to the Akanishta heavens, all the
Devas joined in this song and said : To-day Bodhisatwa
is born on earth, to give joy and peace to men and
Devas, to shed light in the dark places, and to give
sight to the blind.'1
1 Romantic History, 43–56..
19
. D 2
30
THE LEGENDS OF BUDDHA.
A holy One, a Rishi, called Asíta or Kâla, the ‘ Black
One,' dwelling at peace above the thirty-three heavens,
seeing celestial signs, and hearing the celestial song,
descended to the grove, where he usually dwelt on
earth. But, according to other accounts, he was a
Tapaso or ascetic, from the Himalaya, called Kala-
devalo, which name corresponds with that of Asīta.
He gets to Kapilavastu, where Maya tries to make the
child bow its head in reverence towards the feet of Asſta.
But the child, by his spiritual power, turned hiinself
round in his mother's arms, and presented his feet
towards the Rishi, who begged to worship his feet.'
Then Asīta, unbearing his right shoulder and bending
his right knee to the ground, took the child in his
arms, and, returning to his seat, rested on his knees.
He declared, that with the deepest reverence of body
and mind,' he took refuge in and submitted to the
child. "Doubtless this child by his Divine wisdom, is
completely acquainted with all events, past and future,
and will therefore be able to preach the law,' after
having become completely inspired,' that is, after
thirty-five years. Asíta, being of an advanced age,
deplores that he is too old to hear himself the Messianic
proclamation of the pure law. He returns, rejoicing, to
his mountain-home, for his eyes have seen the promised
and expected “Saviour.?1
Maya's death took place on the seventh day after
the child's birth, when she was translated at once' to
heaven, whence she occasionally descends to comfort
men. The holy son is placed under the care of a
chosen stepmother, Mahâ-Prajâpati, the virgin's son
having neither brothers nor sisters. The royal prince's
1 Romantic History, 54-62. The paintings in the Cave of Ajunta repre-
sent Asita with the child in his arms. It is curious, that whilst this Simeon
of the Buddhists is called the Black, a Simon:Niger is mentioned in the
Acts among the prophets of the Antiochian Church, which we shall connect
with Essenes, as these with Buddhists:
TRANSLATION OF MAYA.
37
foster-mother sedulously attended him without inter-
mission, as the sun attends on the moon during the first
portion of each month, till the moon arrives at its
fulness. So the child gradually waxed and increased
in strength; as the shoot of the Nyagrodha-tree gradually
increases in size, well planted in the earth, till itself
becomes a great tree, thus did the child day by day
increase, and lacked nothing. This tradition seems to
be very old, as Buddha is compared to the growing
moon, not to the sun growing in strength, the birthday
of which is described, perhaps by relatively later
tradition, as the birthday of Buddha. · When the sun
had become Buddha's symbol, and when the tradition
about his life on earth referred to him as “the glory of
the newly risen sun,' the mother's symbol must have
been changed from the moon to the sun.?
Presentation in the Temple and Temptation in the
Wilderness.
Up to his eighth year the prince lives in the royal
palace, without receiving any tuition, but from the
eighth to the twelfth year masters are given him. When
twelve years old, the child is presented in the temple,
on which occasion forthwith all statues rise and throw
themselves at his feet, even the statues of Indra and
Brahma.3 "He explains and asks learned questions ;
he excels all those who enter into competition with
him. Yet he waits till he has reached his thirtieth
year before teaching in public surrounded by disciples.
1 According to one of the sacred histories, or Itihâsas, in the Mahâbhârata,
a certain Buddha is called Son of the Moon, and his son was Parûravas, who
introduced the three fires of sacrifice, according to the Rig-Veda, (Duncker,
ii. 35). The holy seventh days of the Buddhists, the Uposatha, refer to
the moon, and are the four days in the lunar month when the moon is full,
or new, or halfway between the two. (Rhys Davids, 1.c. 140.)
% Comp. the connection of the moon with the child's mother in the Apoca-
lypse of John,
THE LEGENDS OF BUDDHA.
Seeing all flesh weighed down by sorrow, oppressed
by the weight of false teaching and heretical beliefs,
he thought, how difficult to release them by declaring
this inscrutable law of mine! thinking thus, he desired
to remain as a solitary hermit (âranya). According to
another account, he left the palace when twenty-eight
years old, spent seven years in the wilderness, and not
till his thirty-fifth year, having then learnt perfect wis-
dom, as Asīta predicted, did he become a public teacher.
The child of heavenly birth is thoroughly acquainted
with the human heart,' he has arrived at perfect
righteousness, and can now fulfil his destiny,' which
is to establish the kingdom of the highest truth upon
earth,' that is, “the kingdom of righteousness.' Buddha
has come to deliver man from doubt and fear,' and he
is recorded to have said: "My heart enlightened, I
desire to enlighten others.' 1
It was at Rajagraha, near Patna, and at Savastu
that Gautama began publicly to teach. During the
rainy season he withdrew with his disciples to the
Gardens of Kalanda and of Jeta, and he seems generally
to have avoided the cities. The number of his disciples
had soon risen to sixty, and he sent them in different
directions to preach. Before Gautama can fulfil his
desire to open the gates of everlasting life,' to prepare
men for immortality, he must destroy death by con-
quering over the God of death. Gautama is now able
to withstand, in the wilderness among beasts of prey,
the attack and “temptation of Mâra, “the god of death.'
He is also called “king of the world of sin,' the ruler
in 'hell.' Gautama's antagonist or Satan, Mâra, 'trans-
formed’ himself (appeared in the air), and promised
Buddha the rule of the world (in seven days), but the
Holy One' said to the devil: Thou, although supreme
in the world of desire, hast no authority or power in
the spiritual world ; thou art acquainted only with the
1 Romantic History, 63, 64, 67, 71, 72, 242, 142, 154, 212, 215.
MÂRA THE SERPENT.
wretched beings in hell : but I belong not to either of
the three material worlds. It is I who hereafter will
destroy thine abode, oh Mâra, and wrest from you your
power and your dominion. ... Not long hence. I shall
attain the highest wisdom, I shall soon become Buddha,
... my helpers are the Devas of the pure abodes,
my sword is Wisdom ... I scorn the lie.' Having
defeated and overpowered all the evil influences and
devices of Mâra and his companions,' eight guardian-
angels encouraged and comforted' the Blessed One
in various ways. Hereupon supernatural effects were
witnessed in heaven and earth. There was no ill
feeling or hatred in the hearts of men, but whatever
want there was, whether of food or drink or raiment,
was at once supplied ; the blind received their sight,
the deaf heard, and the dumb spake; those who were
bound in hell were released, and every kind of being-
beasts, demons, and all created things—found peace
and rest.'1
: This wicked Mâra who opposes Gautama is by
Buddhist legends distinguished from the good serpent
Nâga, probably the fire-spirit, symbolised by the
serpent-formed lightning, a spirit who does Buddha no
harm, and who is present at his baptism. But we may
safely assume that the Initiated did connect Mâra, the
devil, with the symbol of an evil serpent, with an evil
Nâga. For mention is made of a Nâga or serpent with
seven heads; and a poisonous serpent' or dragon,
whom nothing but the fire-spirit' could subdue,
threatens with his flames' Gautama's life. The latter
is reported to have said: “If the place were full of
fiery serpents, they could not hurt one hair of my
body, how much less this one evil creature.' Again,
Gautama is represented, like Siva, sitting on a serpent,
as if its conqueror. Among his followers Mâra desig-
nates some as “my army of warriors,' and literally as
? Romantio History, 99–227.
THE LEGENDS OF BUDDHA.
'the Nâgas (serpents), each riding on a pitch-black
cloud and launching forth the fiery lightnings.' Like
as the sun gains the victory over the dark cloud
with its serpent-formed lightning, so Gautama-Buddha,
whose symbol is the sun, gains the victory over his
antagonist Mâra, who is followed by fiery serpents, and
who is himself described as a poisonous serpent. It is
implied that Gautama is the organ of the fire-spirit,
who can conquer this serpent. Buddha is sometimes
represented as a ram or lamb, and since the constellation
of the Serpent is placed on the sphere opposite to
Aries, the spring-equinoctial sign, at the rising of which
Buddha was barn, we may assert, that Mâra, the devil,
is identified, at least conneoted with the evil Nâga, the
poisonous serpent. It may now be regarded as highly
probable, that the Buddhists, like the Egyptians and
the tradition in the Apocrypha of the Septuagint, dis-
tinguished a good serpent from an evil one. The good
serpent was on the Nile connected with the solar disc;
but the fire, which had been the earlier symbol of this
serpent, was referred to lightning.
The Messiah,
The appearance of Gautama is described as “full of
grace,' his body as surrounded with a 'glory' similar
to the sun; and in the representations of this glory fiery
tongues are discernible, whilst two men are placed near
him, one to his right hand, the other to his left. Before
Ananda’s conversion, the disciples of Gautama are de-
scribed as sitting on his right hand and on his left.
Buddha is represented as a ram or lamb, which symbol
as we have seen, refers to the sun in the sign of Aries.
Buddha is never represented as a bull, like Mithras and
1 Romantic History, 219, 220. The Hebrew word Nâchash, serpent,' is
connected with Nâga. All heroes of light were opposed by heroes of dark-
ness, symbolised by serpents (see following Chapter).
THE LION FROM THE TRIBE OF SÂKYA.
41
the more ancient solar heroes of the time when
Taurus was the spring-equinoctial sign. He is also
called the lion from the tribe of Sâkya,' and un-
equalled among those born of women.' The 'heaven-
descended mortal,' full of grace, brings 'truth' to the
earth, the incomparable truth, that is, the way of
life' and of 'immortality.' At no time Buddha received
this knowledge from a human source,' that is, from
flesh and blood. His source was the power of his
Divine wisdom, the spiritual power or Maya, which he
already possessed before his incarnation. It was by
this divine power, which is also called 'the Holy Ghost,'
that he became “the Saviour,' the “Kung-teng,' the
Anointed or Messiah, to whom prophecies had pointed.
Buddha was regarded as the supernatural light of the
world; and this world to which he came was his own,
his possession, for he is styled: “the Lord of the world.'1
As Gautama was born under the two trees which
symbolise knowledge and life, so, according to Bud-
dhistic legends, the evil and the good in man are
symbolised by trees. The object of man's life ought to
be to destroy the tree of evil'in himself, so that his
'tree of good’ may grow up and bear fruit. This can
only be accomplished by prayer and humility, which
raise man to the height of the unknown'-of the 'san-
sarum dalain,' to the knowledge of the 'sansara. Man
must take an active part in the redemption of his soul,
yet “the redemption comes not from ourselves, but from
causes which are independent of us.'? Although the
actions in previous existences of the soul were held to
accelerate or retard this redemption, the latter must
have been believed to be also dependent on the influences
of higher but cognate spirits, and, above all, on the
highest, the self-dependent Spirit. This is proved by
the transmitted story of Gautama's water-baptism,
1 Romantic History, 169, 16, 34, 49, 53, 197, 248, 241, 243, 249, 296.
? Bastian, Reisen in China, · Anhang;' Romantic History, 167.
THE LEGENDS OF BUDDHA.
· Immediately after his birth, spirits descend and bring
water to wash the holy child, a transmitted occurrence,
which seems by Buddhists to have been regarded
as a supernatural act of purification. But the real
symbol of the sanctity which Gautama was to attain,
the outward sign of the inward grace, was his water-
baptism. We shall see that the latter preceded, and was
probably regarded as a symbol of, his ‘fire-baptism.'
The water-baptism of Gautama has not been sufficiently
established hitherto. The Buddhists in Thibet have a
water-baptism, Tuisol, preceded by confession of sins;
but this rite might not have been sanctioned by Buddha.
In a Chinese life of Buddha we read that, living at
Vaisali, Buddha delivered the baptism which rescues
from life and death, and confers salvation. This state-
ment may have been connected with the account of
Gautama's crossing the river Nairañyana. Before step-
ping into the water, he expressed his resolution to follow
in the footsteps of all the Buddhas, to reach the other
shore,' to procure salvation for all men and conduct
them to the other shore,'1 that is, to the locality
of Nirvâna, to the heavenly country,' where all the
Buddhas are, to the sun. A striking parallel must here
be pointed out. Israel's crossing of the Red Sea was
by Paul regarded as the baptism of Israel's fathers; and,
in harmony with Paulinic allegories, Israel's crossing of
Jordan to reach the promised land has by Bunyan been
described as a type of entering the heavenly land, Jeru-
salem which is above, with its twelve gates, and the
tree of life, where the light shines as the sun. Even in
the terrestrial type of the heavenly Jerusalem, that is, in
Zion, which the Babylonian Isaiah had called Beulah,
Bunyan describes the sun as shining day and night.
• Christian' attempts, with much hesitation, to proceed to
i Beal, Rom. Hist., 194–198; Schlagintweit, Buddhism in Thibet ;
Asiatic Journ., xx. 172.
? Twelve solar mansions, or signs of the Zodiac; comp. Ernst von
Bunsen, Das Symbol des Kreuzes bei allen Nationen.
GAUTAMA'S WATER-BAPTISM.
the other shore, but he is unable to cross the river
unaided. As in Isaiah the Lord is recorded to have
· said, “When thou passest through the waters I will be
with thee, and as Christ, the Angel of God, was with
the Israelites when they crossed the Red Sea, so Jesus
Christ, the Wisdom of God, assists Christian’in cross-
ing the river.1
Gautama is described as crossing a certain stream in
order to reach the land beyond, Nirvâna with the Bôdhi-
tree, the tree of knowledge or tree of life. Having
entered the river and bathed, whilst spirits 'showered
down upon him every kind of flower and perfume, he
attempted to proceed to the other shore of the river,'
but from want of strength after his six years' penance,
"he was unable to reach the opposite bank.' Then the
spirit of a certain great tree,' of the Bôdhi-tree or tree
of knowledge, which is also the tree of life, and which
was in the land beyond, or heavenly land, in Nirvana,
the sun, this Divine spirit, with outstretched arms,
assisted Gautama, and enabled him to reach the shore
in safety. Hereupon Gautama, as all Buddhas before
him had done after crossing the holy stream, advanced
to the Bôdhi-tree, and thus reached 'supreme wisdom';
he became a perfect Buddha,' and entered life im-
mortal,
i Bunyan's Pilgrim's Progress; comp. 1 Cor. x. 1-4; Is. xliii. 2;
lxii. 4.
2 The basis of this symbolism about crossing a stream which leads to the
tree of life and immortality, seems to have been the Egyptian tradition, of
Eastern origin, about Osiris, who is represented with the tree of life before
him, and whose body had been cut up into fourteen parts. The Lord of the
tombs was symbolized by the setting sun, but previously by the mysterious
Pleiades, passing through the stream of the lower world. Thus he passed by
the fourteen invisible lunar asterisms in order to rise again in the East, at
the end of the supposed stream of death, or the Lethe-river of later tradi-
tions, the waters of which are drunk by the souls of the departed before
entering Elysium. Mr. R. Haliburton, of Nova Scotia, is prepared to prove
that Paradise was supposed to be in the land of the Pleiades,' in which
was supposed to grow the tree of life.' Since the solar symbolism took the
place of that of the Pleiades, our interpretation of Nirvâna with its tree of
life, as the sun, is thus confirmed. The most ancient (Egyptian) representa-
THE LEGENDS OF BUDDHA.
I
The Spirit of the tree of knowledge, or Wisdom,
who, with Indra, the highest God, is present at the
water-baptism of Gautama, is the third person of the
· Buddhistic trias.1 That spirit is identified by Buddhists
with the fire-spirit, the good Nâga or serpent of Bud-
dhistic tradition, as likewise with the Wisdom or Word
of God, the Saviour,' of whom the Book of Wisdom (by
Philo?) states that it was symbolised by the brazen or
rather fiery serpent which Moses set up in the wilderness
as a sign of salvation, and with which, in the Fourth
Gospel, Jesus Christ, “the Wisdom of God,' is identified.2
As at the recorded water-baptism of Gautama-Buddha,
so at the recorded water-baptism of Jesus Christ, that is,
of the personified Wisdom of God, of the spiritual Rock
which followed the Israelites when they passed through
the sea and were baptised unto Moses,' the highest
God (Indra, Jehovah) and the Spirit of God were
present, that is, not only the highest God, but also the
Holy Ghost,' through whom the incarnation of Gautama-
Buddha and of Jesus Christ is recorded to have been
brought about, by the descent of that Divine power
upon the two virgins, Maya and Mary.
tion of the tree of life (about B.c. 1400), is a palm, in Greek phoinix (Job
xxix. 18; Ps. xcii. 13), and Herodotus called the Egyptian pi-enech, which
means æon, the phoenix, which he described as like an eagle. It is, we
suggest, the eagle on the back of the apis, that is, of Taurus with the
Pleiades, from whence, that is from the Matarii, the Mâtarisyan or
messenger of Agni brought down the fire, according to Mr. Haliburton's dis-
covery. (Ernst von Bunsen, Die Plejaden und der Thierkreis, 43-47, 95-
100.)
1 In the Buddhistic Trinity-symbol the tree represents the third link,
the Holy Spirit or Wisdom of God, the Sophia Achamoth of the Gnostics.
Pointed out by Mr. A. Lillie.
2 Wisd. ix. 17; vii. 27; xvi. 6, 7, 12; xviji. 15; comp. Ecclus, xxiv. ;
Prov. viii. 22, 31, and Essenic Doctrines in the Septuagint, chapter iv.
3 The symbol of the Spirit of God was the dove, in Greek, peleia
(Pleiades?), and the Samaritans had a brazen fiery dove, instead of the
brazen fiery serpent. Both referred to fire, the symbol of the Holy Ghost,
and the latter is referred to Christ. Birds are connected with the Egyptian
representations of the tree of life, and thus with fire, a very ancient symba-
lism. (Kuhn, Die Herabkunft des Feuers.)
VV
GAUTAMA'S FIRE-BAPTISM.
Gautama, the completely enlightened One,' the
Omniscient,' is recorded to have said that he possessed
“perfect inspiration, that he had reached that point of
development which enabled him to see clearly immor-
tality, the way which leads to immortality,' that is, the
opened gates of Nom.'! These we may, identify with
the straight path' which leads to Nirvâna, to the tree
of life, and thus to immortality. By entering these
gates man enters into the world of miracles, and is
transformed into a higher being.
On one occasion, towards the end of his life on
earth, Gautama is reported to have been transfigured
or baptized with fire. When on a mountain in Ceylon,
suddenly a flame of light descended upon him and
encircled the crown of his head with a circle of light.
The mount is called Pândava, or yellow-white colour.
It is said that “the glory of his person shone forth with
double power,' that his body was 'glorious as a bright
golden image,' that he 'shone as the brightness of the
sun and moon,' that bystanders expressed their opinion,
that he could not be an 'every-day person, nor 6a
mortal man,' and that his body was divided into three
parts, from each of which a ray of light issued forth.”
Gautama-Buddha taught that all men are brothers,
that charity ought to be extended to all, even to
enemies, that men ought to love truth and hate the lie,
that good works must not be done openly, but rather
in secret, that the dangers of riches are to be avoided,
that man's highest aim ought to be purity in thought,
word and deed, since the higher beings are pure,
whose nature is akin to that of man.3 All sacrifices
i
i Bastian, Reisen in China, 'Anhang.
2 Eitel, Buddhism, 121 ; Beal, Romantic History of Buddha, 177; Rhys
Davids, Buddhism, 189; Köppen, Das Leben Buddhas.
3 In the Dhammapada, Scriptural texts or parables of Buddha, as brought
THE LEGENDS OF BUDDHA.
are to be abolished, as there can be no merit in them.
If it were right to sacrifice a sheep, it would be right
also to sacrifice a child, a relative or dear friend, and
so do better.' Sâkya-Muni healed the sick, performed
miracles, and taught his doctrines to the poor. He
selected his first disciples among laymen, and even two
women, the mother and the wife of his first convert,
the sick Yasa, became his followers. He subjected
hinself to the religious obligations imposed by the
recognised authorities, avoided strife, and illustrated
his doctrines by his life. He preached only in his own
Mâgadhỉ, or Pâli language, but it is recorded that even
strangers understood him, everyone of his hearers
thinking himself addressed in his own language. Those ..
who belonged to the lowest class or caste, the Sûdra or
slaves, were especially the objects of his care, since the
Law-book of Manu had expressly excluded them from
the knowledge and the rewards of the life to come.
We may assume from what we know, that to the poor
and uneducated he only spoke in proverbs, whilst he
gave to know to the disciples the mysteries of the
Wisdom from above. The "holy Prince and the
Prince of Mortals' is recorded to have said: “You may
remove from their base the snowy mountains, you may
exhaust the waters of the ocean, the firmament may
fall to earth, but my words in the end will be accom- ·
plished.'1
feast, and who compared his labour with the men-
dicancy of Buddha, the latter replied by a parable, of
which various versions have been transmitted to us.
· Brahman, I plough and sow, and of my ploughing
and sowing I reap imperishable fruit. . . . My field
is the Dharma (truth); the weeds which I pluck up
to Birmah by Buddaghosa, occurs the following : ‘Buddha's third com-
mandment, Commit no adultery, this law is broken by even looking at the
wife of another with a lustful mind.' (Rogers, Buddaghosa Parables, 153.)
i Romantic History, 158, 52, 138.
THÉ PARABLE OF THE SOWER.
47
(are) the cleaving to existence; the plough which I use
(is) wisdom ; the seed which I sow, the seeking of
purity; the work which I perform, attention to pre-
cepts ; the harvest which I reap is Nirvana.' Having
explained these matters at greater length, he exhorted
the Brahman to sow in the same field, unfolding before
him the advantage of obtaining an entrance to the
paths which lead to the destruction of sorrow.'1 This
took place in a village near Rajagrihu, when the
Brahman, named Bhâradwâja, was converted by Gau-
tama. Another parable teaches that tares grow up
with the wheat.
Dharma' means truth or religion ; Wisdom is iden-
tical with the Zoroastrian Divine Word, or “honover,'
through which God reveals his mysteries to man; the
* cleaving to existence,' or 'upadâna,' which is one of
the key-notes of Buddhism, ever means the character
of the man about to die, the final shape of a man's
personal longings or dislikes. If this character be
centred on Nirvâna, then to Nirvâna, to the place
where God and all the Buddhas live, to the sun, man
will go; he will have a spiritual body like to the shining
body of Brahma, he will shine as the Arhats, as the
righteous shine (like the sun) in the heavenly country,
in Nirvana, the sun. But if there is the least remnant
of a desire after further material existence, he will
then be born again to die again in some material con-
dition or other, whether as the lowest reptile or as the
highest of reasonable beings in the universe who has
not yet entered Nirvana, the sun, where matter is anni-
hilated, and where the harvest of the seed of Divine
Wisdom, of the Word, takes place.
Gautama's cousin and favourite disciple, Ananda,
once stood at a fountain, with one of the despised
Chândala women, called Prâkriti, and said to her :
1 Spence Hardy, Christianity and Buddhism compared, 96; comp. Rhys
Davids, l. c. 134, 135, and 72.
48
THE LEGENDS OF BUDDHA.
Give me to drink. She pointed out her low caste,
which forbad her to accost him ; but Gautama's disciple
said : “My sister, I do not ask after your family, I ask
you for water,' whereupon she became a disciple, and
was saved for the spiritual life. A similar spirit breathes
through the legend, according to which the gift of a
poor man filled Buddha's eleemosynary pot with flowers,
whilst rich men were not able to fill it with 10,000
measures. There is a treasure laid up by man, said
Gautama, which is 'hid secure and passes not away,'
which no thief can steal,' and which man “ takes with
him.' The lamp of a poor woman was the only one
which burnt during the whole night at a festivity in.
honour of Buddha.
Gautama-Buddha is said to have announced to his
disciples that the time of his departure had come :
• Arise, let us go hence, my time is come. Turned
towards the East, and with folded hands, he prayed to
the highest Spirit who inhabits the region of purest
light, to Mahâ-Brahma, to the king in heaven, to
Devarâja, who from his throne looked down on Gautama,
and appeared to him in a self-chosen personality. This
highest God to whom Buddha prayed, is Isvara-Deva,
(or Abìdha), “the architect of the world’; and the place
of his throne is the centre of supernatural light,'
where there is no darkness, sin, birth or death, the
Nirvâna, the sun.
The doctrines of Gautama-Buddha centred in the
belief of a personal God, and in man's continued per-
sonal existence after death. Buddhism resolves itself
into a religion of humanity. The goal is the same as
that of the Hebrew Psalmist: Unto Thee shall all flesh
come.' It is recorded, how Gautama announced to his
disciples, that another Buddha, and therefore another
Angel in human form, another organ or advocate of the
Wisdom from above, would descend from heaven to
i Köppen, Das Leben Buddhas, i.
NO DOCTRINE OF ATONEMENT.
49
earth, and that he would be called Maitreya, or "Son of
love. It is thus implied, that also the future Tathâ-
gata or “He that should come,' that the Messiah, whom
the Buddhists still expect, will descend as 'Holy Ghost,
like Gautama-Buddha. So do the Hindus expect Kalki,
the originator of a new age. The other advocate or
Paraclete promised by Gautama, will likewise be a
chosen instrument of the Spirit from above, a Spirit
of truth, a heavenly messenger full of grace, who
reveals the truth. .
It was at Allahabad, three months after having
announced his departure, that Gautama died, and
Buddha returned to heaven, entered Nirvâna, the sun.
The miracles which attended his death have been trans-
mitted in various forms by probably later legends. The
coverings of the body unrolled themselves, the lid of
his coffin was opened by supernatural power, and
Gautama-Buddha's feet appeared to his disciples in the
form which they knew so well. This was an answer to
Kasyapa's prayer. The latter asked Ananda why the
departed master's feet were soiled with wet; he was
told that a weeping woman had embraced Gautama's
feet shortly before his death, and that her tears had
fallen on his feet and left the marks on them.
Gautama-Buddha constantly taught the great truth
conveyed in the phrase "vicarious suffering,' or suffering
borne for the good of another. The commonest story
about him is, that in a former birth he gave his body
and blood to a hawk to save the life of a dove (did he
know it as the symbol of the Spirit of God ?). All the
Jâtakas are full of this idea. But Buddhism knows
absolutely nothing of the idea of an offended God, who
requires reconciliation by vicarious suffering.
i From the Vinaya-Pitaka as known in China (Beal);
50
THE LEGENDS OF BUDDHA,
Retrospect.
With the remarkable exception of the death of
Jesus on the cross, and of the doctrine of atonement
by vicarious suffering, which is absolutely excluded by
Buddhism, the most ancient of the Buddhistic records
known to us contain statements about the life and the
doctrines of Gautama-Buddha which correspond in a
remarkable manner, and impossibly by mere chance,
with the traditions recorded in the Gospels about the
life and doctrines of Jesus Christ. It is still more
strange that these Buddhistic legends about Gautama
as the Angel-Messiah refer to a doctrine which we find
only in the Epistles of Paul and in the fourth Gospel.
This can be explained by the assumption of a common
source of revelation; but then the serious question must
be considered, why the doctrine of the Angel-Messiah,
supposing it to have been revealed, and which we find
in the East and in the West, is not contained in any of
the Scriptures of the Old Testament which can possibly
have been written before the Babylonian Captivity, nor
in the first three Gospels. Can the systematic keeping
back of essential truth be attributed to God or to
man? Had we only to consider the statements of
Paul, we should be led to believe in the gradual revela-
tion or publication of the mystery kept in secret. For
he declares that he preached the hidden wisdom,' after
that he had renounced the hidden things of dishonesty,'
or, rather, “the shameful hiding,' which Moses had first
introduced, and which had led to a 'deceitful handling,
or, rather, to a falsifying, of God's Word. According to
the theory we are considering, it would have been Paul
who, not doing like Moses, had first commended him-
self to every man's conscience in the sight of God' by
manifestation, or, rather, 'revelation of the truth.'
1 Among the prophecies respecting Buddha's coming is the assertion
that his death shall be a quiet and painless one.' (Rom. Hist. 51.)
CONTINUITY OF DIVINE INFLUENCES.
51
In this case it might not have been before the second
century that, by the publication of the Gospel after
John, the preaching of Jesus Christ was revealed in its
absolute fulness and purity. The first Evangelists, ac-
cording to this theory, had to consider the opposition
of the Jewish authorities, who had forbidden the public
preaching of this secret doctrine, whilst Jesus is implied
to have forbidden the Apostles forthwith to preach
from the roofs the mysteries which_So we are told-
he had made known to them alone, whilst speaking only
in parables to the people. According to this explana-
tion of the problem presented to us, Jesus must have
been an Essene.
The theory of an essentially similar revelation in
East and West would harmonise with the conceptions
of Paul. He writes that God had never left himself
without witness, that man's conscience is the witness of
God, and that a 'mystery' was hid in God from the
beginning of the world, which “eternal purpose' was in
his time made known as it had in former times not
been made known. According to this universalist
conception, held by Origen and Augustine, Christian
revelation is directly connected with Divine revelations
at all times and in all places, with a continuity of Divine
influences.
The doctrine of an Angel-Messiah might, therefore,
have been first revealed in the East, and there applied
to Gautama-Buddha. On this hypothesis, the latter
would have been the forerunner of Jesus Christ, and
for this reason Buddhistic tradition would have been
applied to Jesus Christ, and introduced into the New Tes-
tament Scriptures, which Eusebius considered "highly
probable. The object would have been to make clear
to the Initiated of tradition the connection between
Divine revelations in East and West. On this theory it
would be an open question : whether Jesus has sanc-
? Rom. ii. 14, 15; Eph. iii. 9–11.
I 2
52
THE LEGENDS OF BUDDHA.
tioned the application to himself of the doctrine about
the Angel-Messiah ; or whether it was not till after his
death that this application and, therefore, enlargement
of doctrine, took place.
Did such connections between East and West exist
before and during the Apostolic age, that we may
assume as possible in the West a. knowledge of Oriental
tradition?
CHAPTER IIT
PYTHAGORAS AND THE EAST.
Introduction—Theory on the Origin of the Gods--Transmigration of souls
Eastern knowledge of Pythagoras-The Goddess Hestia -Pythagoras and
the toorilnowledge
Introduction.
Is the East the direct or the indirect source of the
doctrines of Pythagoras ? The accounts of Pliny,
Apuleius and others about the travels of Pythagoras
to the East, as well as to Egypt and Mesopotamia, may
be dismissed as insufficient evidence. And yet, since
already a century before his time Psammetick (B.C. 666
-612) had opened to the world the ports of Egypt,
these countries can have been visited by Pythagoras
of Samos, the contemporary of Tarquinius Superbus
(B.C. 540-510), and possibly descended from Pythagoras,
king of Kidrusi in Cyprus, who paid tribute to Assur-
banipal in B.C. 684. But the earliest authority for his
journey to Egypt does not reach further back than 150
years after his death. Even without having been in the
East, the founder of the mystic, ascetic, and apparently
aristocratic confederation at Crotona, established on the
basis of secrecy, may have been initiated by Greek
hierophants into the mysteries of a hidden wisdom
which was not unconnected with the East. The
Eastern origin of European languages is proved ; and it
is generally admitted, that the aboriginal inhabitants of
Greece imported from the East, together with their
language, the general foundations of their religion and
customs,' also that they continued to live under in-
54
PYTHAGORAS AND THE EAST.
fluences which reached them from the East, partly by
way of Thrace and the Bosphorus, partly by the Ægean
Sea and its islands. In the face of these general ad-
missions, it is held on the one side, that Greek philo-
sophy was essentially the product of the Greek brain,
on the other, that the entire circle of Greek conceptions
was imported ready made from without. We submit
that some new light can be thrown on this question by
comparative mythology.
The Origin of the Gods.
We must here assume, what we tried to prove else-
where, that the Cosmical was the symbol of the Ethical
in earliest historical times, and that the numbers, by
which, according to Jamblichus (before A.D. 333), the
Egyptians designated their divisions in the heavens,
that is, the numbers 2, 4, 12, 36, and 72, can be all
referred to astronomical observations, some of which
preceded the invention of the Zodiac. According
to the contrary argument, as elaborately worked out
by von Thimus, the starting-point of symbolism with
all nations is the revealed doctrine of aboriginal times,
as transmitted by the second ancestor of mankind
(Noah), to all his nearest descendants in aboriginal,
full and untarnished purity.' 3
Since the Pythagoræans maintained that the number
rules the Cosmos,' we may at the outset suppose, that
the first Greek philosopher who used the word "cosmos'
in our sense, designating thereby the order in the
i Zeller, Die Philosophie der Griechen ; Röth, Geschichte der Abendländ-
ischen Philosophie, i. 74, 241.
2 Die Plejaden und der Thierkreis.
3 Von Thimus, Harmonikale Symbolik des Alterthums, ii. 347. The theory
about the harmony of the spheres was symbolised by the Mishkol or balance
of the Kabbala, with which was connected 'the little tongue of the balance'
in the mystic book Jezirah. These two expressions can be shown to relate,
like the Egyptian balance of good and evil, to the equinoctial and the sol-
stitial balance. The earliest symbol of the harmony of the spheres was
Apollo's lyre of seven strings, which certainly had nothing to do with the
Zodiac.
SYMBOLISM OF NUMBERS.
universe, connected the numbers with that order, that
he regarded them as figurative expressions of those
forces in nature which under the harmonising influence
of a Supreme Will, brought about the regular move-
ments of bodies in space, and thus the order in the
universe. From this point of view the Cosmos might
be called a revelation in numbers.
It would seem that the Pythagoræan symbolism of
numbers referred originally, and perhaps long before
Thales and Pythagoras, neither to arithmetic nor to
geometry as such, but to a mechanical system of nature,
to the relative relations of cosmical bodies, to the order
of their revolutions, and to the presumable Divine cause
of such order. This is not the place to inquire, whether
and to what extent the atomistic science of nature, as
taught by the two Grecian philosophers, Leucippus and
Democritus (about B.C. 461-361), was also acknow-
ledged, or whether it was opposed by Pythagoras. Nor
do we now ask whether he, like the Ionians Anaxi-
menes (about 544), and Heraklitos (about 513), taught
a periodic origin and passing away of the earth and
other bodies in space. But the views of Pythagoras
about the origin of the Gods cannot be doubted, since
the theogony, according to the views of his tutor
Pherecydes, has been transmitted to us. Next to the
theogony of Hesiodus, it is the most ancient we possess,
and its substratum can be shown to have been Eastern
astronomy. Although it may have possibly been Greece
where the first attempt was made to explain the Cosmos
by a theory on its origin, it was Eastern science which
gave the materials for such speculations.
According to Pherecydes (about B.C. 544), or rather
according to the Phænician' tradition to which he
referred, the fundamental cause of all phenomena in
nature is Zeus or Chronos, whom he also calls, but dis-
tinguishes in a certain sense from Chthon, that is, the
material substances of the earth, including the sea.
He designates Chronos as a deity, dwelling in that part
56
PYTHAGORAS AND THE EAST
of heaven which is nearest to the earth. We know
that Chronos is the Seb of the Egyptians, and with
Rhea-Netpe he gave birth to the five planets, in honour
of which, five additional days were added to the calendar
of 360 days, after that Thot, the God of history and
astronomy, who is represented as riding on the moon,
and whose mystical number was 72, had played at
dice with the moon, and gained for each planet the
72nd part of 360 days. This Egyptian legend seems
to have been framed after the Phænician legend or
myth of the seven children of Chronos and Rhea, of
which the youngest had been translated to the Gods.
Movers has explained these seven children of Zeus-
Chronos by the Pleiades, one of which seven stars had
disappeared in course of time. Since Pherecydes admits
to have drawn from a Phænician source, he must have
known this Phænician legend, and he may be assumed
to have connected with the seven sons of Zeus-Chronos
the seven Patæci of the Phænicians, and the Cabiri
of Egyptians and Greeks, whom some identified with
the sons of Rhea.
Zeus-Chronos thus seems to have been by Phere-
cydes connected with the Pleiades in Taurus, as the
divinity dwelling in these seven stars, like the Sibut of
the ancient Babylonians, the Sebaot or Zabaot of the
Hebrews, and other deities. This hypothesis is con-
firmed by other details about the theogony of the tutor
of Pythagoras. The first creation of Zeus-Chronos was
fire. According to the Indian myth on the descent of
fire, the same was brought to earth from heaven by a
messenger of Indra, by Agni, called the Mâtarisvan.
This name, Mr. Haliburton, of Nova Scotia, has con-
nected with the Matarii, as the Pleiades are still called
by islanders in the Pacific. We have pointed out in
another place, that the fire-sticks or Arani of the
Indians, which were a sacred symbol to the ancient
Babylonians, point to the origin of the Cross as con-
1. Das Symbol des Kreuzes bei allen Nationen; Die Plejaden und der. Thierkreis.
THE CROSS AND THE FIRE.
57
nected with the symbolism of fire. It can be shown
that Bel’s flaming sword which turned every way, and
the flaming sword of the Cherub, that is, Kirub or bull,
according to the language of Cuneiform Inscriptions,
originally referred to the Pleiades in Taurus, from whence
fire was supposed to have first descended upon the earth.
The connection of the Cross with fire receives a
remarkable confirmation by the Chinese symbol of the
headless cross or Tau. It becomes increasingly pro-
bable that the Chinese interpretation of the cross-
symbol is more ancient than the provable introduction
of the same into other countries. For it is now
asserted by one of our best Sinologists (Dr. Edkins),
that the phonetic roots of the Chinese language are the
same as those of Europe ; in other words, that the
Chinese phonetic roots are those from which the lan-
guages of Europe, and therefore of India, were originally
developed.'1 .
Among the earliest and simplest ideographic symbols
in the Chinese language is one which resembles precisely
our capital letter T, without the final strokes, signifying
that which is above,' and the converse of this, the T
resting on its base (1), signifies that which is below.'
In both cases a point or a comma, as if a tongue of fire,
is added, as similarly in Europe a dot or tongue of fire
is placed occasionally over an angel or divine messenger,
to signify his more than human character. This dot,
as signifying fire, is clearly pointed out in the symbol
for fire itself in the Chinese language, and it is this : a
piece of wood boring into another piece, and on the
opposite side a spark issuing, indicating the generation
of fire by friction, thus K. Now, the dot as signifying
fire was placed, as Agni was placed by the Indians, in a
place of pre-eminence over the visible world. Hence,
connecting this idea with that of the former, with the
1 Professor Beal in the President's Address,' Journal of the Plymouth
Institution, vol. vi., part i., pp. 21, 22, from whence the following extract is
derived.
58
PYTHAGORAS AND THE EAST.
symbol for height or heaven, we have the complete idea
represented symbolically of the supreme power pictured
as fire or a spark presiding over the lower world, and
so placed above it. This symbolism is visible every-
where. In Egypt we find the well-known “key of the
Nile' in the hand of Isis, denoting simply the supreme
power exercised by that divinity. The same symbol in
China denotes the supreme Lord or Ruler of the Uni-
verse, and is, in fact, a part of the expression used to
signify God. We have here, then, one of the earliest
inventions of man by which is denoted something
6 above, that which is visible to the eye, or "heaven.'
Hence the symbol Ti means to come down from
above, where the dot or fiery tongue denotes a spark
or flame descending from the upper world, which is
signified by T. Hence again, I means the lower world,
and the symbol i means to go up from below, or to
ascend. The Chinese imagine that there are three
worlds or spheres, corresponding to the Sanskrit vhû,
vhûvar, and svar, and the Chinese symbolise these three
heavens by three lines, S. When they wish to symbolise
the idea of Lord or Ruler of the three spheres, they
cross the three horizontal lines by a perpendicular line,
2.1 The Chinese add to this symbol the dot for a
“flame' or 'fire' above it, thus 8.2
· When solar-symbolism took the place of fire-sym-
bolism, the sun's disc took the place of the fiery tongue,
and thus originated the so-called handle-cross of the
Egyptians, the symbol of life. As symbol of life it is
represented without the circle under the nostrils of a
Pharaoh, whilst a line connects the Tau-cross with the
sun or solar disc. Thus was expressed in an Egyptian
figure or symbol, similar to one of the Chinese, how the
God whose symbol was held to be the sun, breathed
into the nostrils of man the breath of life.'
1 The Papal crozier has exactly the same form.
2 Professor Beal in a letter to the author.
SYMBOLISM OF THE CANDLESTICK.
59
Not only the Tau-cross of the Egyptians, but also
the symbolism represented by the candlestick of Moses,
astronomically explained by Philo and Josephus, may
be connected with the Chinese symbol for the ruler of
the three worlds or of the universe. But Moses did not
only represent a flame over the central candlestick, fol-
lowing the analogy of the fiery tongue over the vertical
line of the divine Chinese symbol, he also represented a
flame at the six ends of the three horizontal lines of this
Eastern symbol. As the sun's discover the Egyptian
Tau-cross had taken the place of the fiery tongue above
the similar Chinese Tau, so, according to the explana-
tion of Philo, the central lamp of the candlestick referred
to the sun, although the Initiated in the deeper know-
the Word of God, which, in the Book of Wisdom,
possibly composed by Philo, is said to have been
symbolised by the fiery serpent in the desert.1
The reversed Tau-cross, symbol of the lower world,
may be regarded as having referred in the first place to
the horizontal balance of aboriginal times, which con-
nected the two determining single stars on the horizon,
like Aldebaran and Antares, by Indians called “rohin'or
red, no doubt because the rising and the setting sun
made them appear red. According to this hypothesis,
the vertical line of this symbol would date from a later
by the culminations of these determining stars. These
three points in the sphere formed the very ancient holy
triangle, which in the Holiest of the Holy in the Jewish
Temple was represented by the Shechina in the midst and
above the two Cherubim, and which later was connected
with the Divine Trinity in Unity.3
1 Nâchash means in Hebrew brass' and 'serpent.'
2 According to Mr. Lockyer's explanation.
. Die Plejaden und der Thierkreis.
PYTHAGORAS AND THE EAST.
TI
A
.
If the astronomical origin of this Oriental symbolism
is proved, as also its introduction in the West in pre-
Mosaic times, it may be unhesitatingly asserted that the
connection of Zeus-Chronos by Pherecydes with that
part of the earth which was nearest to “heaven,' points
to the above astronomical symbolism. We may at the
outset assume, that what the tutor of Pythagoras
conceived as “heaven' was the exclusively spiritual
or non-material world, which notion we find in the
Zendavesta and in Ionic tradition, but which was dis-
tinguished, uncompromisingly by non-East-Iranian and
non-Ionic traditions, from the material world. This
system of two worlds may be assumed to have origi-
nated in the important discovery of the horizontal, later
equinoctial Balance, formed by the two determining
stars on the horizon, reddened by the sun, and which
seemed to divide the Cosmos into two parts. The light
hemisphere seems to have been originally regarded as
the spiritual world ; but special constellations, later the
sun, were regarded as the dwelling-place of the God
who causes the order in the universe, and as centre of
the spiritual world.
This symbolism enables us to suggest that Phere-
cydes may have regarded as dwelling-place of Zeus-
Chronos the Eastern determining star of aboriginal
times, Aldebaran in Taurus, or the Pleiades in the same
constellation. Since the seven sons of Zeus-Chronos and
of Rhea, according to Phænician legend were, as we
showed, connected with the Pleiades, this constellation,
inhabited according to Old-Babylonian and to Hebrew
tradition, by the God Sibut-Sebaot, appears indeed to
have designated the part of the earth which was con-
ceived to be nearest to heaven and the dwelling-place
of Zeus. For the Pleiades stood once nearest to
the most ancient equinoctial points observed, and the
parts of the sphere determined by the latter mark those
points on the horizon where the path of the sun appears
EROS AND SEROSH.
to touch the path of the fixed stars, and at the same
time the equator, and thus the earth. This explanation
is finally confirmed by the fact to which Pherecydes
refers, that Zeus-Chronos was the creator of fire and
then of the earth, as if the creator of heaven and earth,
whilst the Pleiades, as already said, were regarded as
the locality where fire originates.
In order to frame the world, Zeus transforms him-
self into Eros, the god of love, not mentioned in the
Homeric Poems, but whom the Orphics before Phere-
cydes explain to have been the son of Chronos, and the
first who issued forth from the mundane egg. Eros
was thus connected with Castor, the first-born of the
Dioscuri, who were called sons of Zeus and Leda. Since
the Dioscuri can be connected with the Aswin, or two
Bulls of Indian tradition, with the rising and setting
Taurus, to which also Osiris and the Cherubim and
Seraphim were referred, the argument gains in force,
that Zeus, who was called the highest, like Osiris-Wasar,
according to the most ancient Greek theogony known to
us, was supposed to be the God inhabiting the Pleiades
in Taurus.
Eros became the vicar of Zeus and the framer of
the world, and so Serosh took the place of Ormuzd as
first of the seven Amshaspands, which referred to the
Pleiades. Like Eros, Serosh was considered as the
framer of the world. Again, as Serosh-Sraosha was
connected with the celestial watchers, and thus with
the Pleiades, being therefore opposed by the ideal hero
in the opposite constellations of Scorpio or the Ser-
pent, the adversary of Eros is the serpent-deity Ophio-
neus. Eros must therefore be regarded as one of the
ideal heroes of light, who were connected with the
constellation of the spring-equinox, originally with
Taurus and the Pleiades, and opposed by serpent-
deities. Eros was contrasted to Ophioneus as Ormuzd:
was to Ahriman, Indra to Ahi, Osiris to Typhon,
PYTHAGORAS AND THE EAST.
Dionysos to the serpent-footed Titans, Apollos to
Python, Buddha' to Mâra (Nâga), Christ to Antichrist,
the satan, devil, or old serpent.
The localisation of these Eastern and Western sym-
bols enables us to assert that the theogony of Phe-
recydes, and therefore also of Pythagoras, was inse-
parably connected with . astronomical observations of
the East. It is certainly not only the myth of
Demeter and of Dionysos, the Indian Bacchus, which
can be proved to have been introduced into Greece
from without.
The Orphic cosmogony, which is mcmo ancient than
Pythagoras and his tutor, confirms our explanation of
the Greek theogony as based on astronomical obser-
vations of the East, and on the symbolism connected
with it. Chronos, the fundamental principle, creates
the opposing principles of light and darkness, the
æther and the chaos, from which Chronos forms a
silver egg, from which again issues forth the enlighten-
ing Phanes, who is also called Eros and Metis, that is,
Wisdom, the Greek Sophia and the Indian Bodhi. The
Sophia was later designated as daughter of Okeanos
and Thetis. The latter already Hesiodus mentions as
the first consort of Zeus, who devoured her, at the
suggestion of Gæa and Uranos, in order to prevent the
birth of a Divine being. Zeus caused Athene, symbol
of the morning dawn, to issue forth from his head.
The statue and temple of Athene were turned towards
the middle dawn of the equinoxes, a trait of the myth
which confirms the astronomical character of the ear-
liest known nature-symbols, and the connection of
Greek philosophy with Eastern astronomy and sym-
bolism.
We are now in a position to assume that already
centuries before Pythagoras, the Initiated among the
Greeks, the epopts, were taught in and through the
1 Emile Burnouf, La Légende Athénienne.
GREEK MYSTERIES.
mysteries a more speculative theology, a deeper know-
ledge or gnosis, to which the so-called Gnomons re-
ferred by dark sentences, riddles, or proverbs. From
this it would follow that, through the Mysteries, secret
doctrines of Oriental priests could be transmitted to
Greek philosophers, which through them reached the
public. All Greeks were admitted to the representa-
tion of the mystic symbols, but these were not intended
for the education of the people, and not explained to
them. Moreover, there were certain ceremonies to
Even without having travelled to the East, Pytha-
goras, the contemporary of Buddha, could have, and it
will become more and more probable that he had, a
knowledge of Eastern wisdom.
The Transmigration of Souls.
· The connection of the Pythagoræan doctrine about
confirms in the most absolute manner the direct con-
nection between Greek philosophy and Eastern astro-
nomical symbolism. Pythagoras is said to have been
the first who taught this doctrine in Greece, the first
traces of which occur among the Brahmans and Bud-
dhists. According to the Buddhistic “Tradition from
beyond,' the Bodhi; or Wisdom from above, was per-
sonified by angels and by men, and the spiritual power
or Maya, the Brahm, was also called the Word, or the
Holy Spirit. From time to time an Angel is designated
in his turn to be born in the flesh, and to teach as the
enlightened man, as Buddha and as Saviour of the
World, the wisdom which he has brought from the
upper and spiritual to the lower and material world.
This incarnate Angel-Messiah, after having fulfilled his
mission, returns to the upper spheres, his transforma-
64
PYTHAGORAS AND THE EAST.
the Greeks called 'meteusomatosis,' have come to an end
for him, and he enters the locality, the characteristic
feature of which is Nirvâna or destruction, that is, the
annihilation of matter. This last resting-place of the
spirit, where the harvest takes place, is the abode of the
spirits perfected before him, and also the dwelling-place of
the self-existent deity, Isvâra-Deva. Nirvâna is the sun.
The doctrine of the incarnation of the Angel-Messiah
or Buddha, his birth in the flesh as the last of a series
of births, was connected with the doctrine of the soul's
transmigrations, and thus with a concatenation of
bodily existences. Each of these formed a new prison
for the soul, which was held to be of heavenly, of
immaterial, of spiritual origin. According to Egyptian
conception the soul had to migrate from the lowest
animal to the highest, and thus had to become em-
bodied by men as well as by higher beings of other
stars. The graduated scale of the soul's transformations
was by the Egyptians connected with the Phoenix-
period. The Phoenix-bird or Phenno is by Herodotus
described as most like an eagle, and every 500 years,
as he was told, the young bird buried the old bird at
Heliopolis. At Heliopolis was the Mnevis or black Bull
with the white sign of an eagle (Phenno) on its back.
This Bull with the mark of the Phoenix can be proved
to have referred to the celestial Bull, to the constel-
lation of Taurus, which in the East rises on the horizon
as “the living Apis,' and sets in the West as “dead Apis'
or Bull of the West.' The places on the horizon which
are marked by the rising and setting Taurus, like those
marked by the new moon and the full moon, and which
were called 'the two eyes' of the moon-god Thot, were
held to be “the two heavenly gates,' between which the
migrations of the soul were conceived to take place
according to the Book of the Dead. So also Osiris,
originally the God in the Pleiades, had to migrate
through the fourteen moon-stations of the lower sphere
IDEAL HEROES OF LIGHT.
65
before he could rise again in the East with the Pleiades
in Taurus as the God in the Pleiades, in order to re-
commence his rule in the fourteen moon-stations of the
upper hemisphere.
The connection of the Pythagoræan doctrine about
the transmigrations of the soul with Dionysian or
Bacchic rites is generally acknowledged, and is as
certain as the connection of the Dionysos Myth with
that of Osiris. These myths must be connected with
the East and astronomically interpreted, if the locali-
sation of these and similar nature-symbols has been
established. Assuming this, it follows that the con-
nection of Pythagoræan conceptions with provable
astronomical observations and symbols of the East can
no longer be doubted.
Among the ideal heroes of light which, like Osiris
and Dionysos, were connected with the spring-equinoc-
tial constellation, and were opposed by ideal heroes of
darkness inhabiting the constellation of the autumn-
equinox, was also Buddha, the contemporary of Pytha-
goras. Because Buddha was symbolised by the sun,
he was represented as Lamb, referring to the spring-
equinoctial sign of Aries in his time, which rose on the
horizon at his birth. Even the expectation of the
coming Buddha was connected with this Eastern astro-
nomical symbolism. The expectation of his birth on
Christmas-day, and at midnight, is connected with a
symbolism which is much more ancient than the time
of Gautama-Buddha.
The Goddess Flestia.
We saw that the creator of fire, as later of sun,
moon, and earth, that Zeus-Chronos throned in the
Pleiades according to the theogony of the tutor of
Pythagoras, and that according to Indian tradition the
Mâtarisvan, the messenger of Indra, sent from the
66
PYTHAGORAS AND THE EAST.
Matarii or Pleiades to the earth, that Agni, whose
secret name was Mâtarisvan, was held to have brought
the fire and the fire-sticks to the earth. With these
Oriental conceptions of Pherecydes the statement may
be connected, that the Pythagoræans placed the fire-
goddess Hestia in the centre of the universe. We may
assume that Pythagoras knew for what reason the sun
had taken the place of fire as symbol of the Divinity.
Pythagoras could regard the sun as the centre, though
not of the universe, yet of the solar system, with which
he seems to have been acquainted. This hypothesis is
confirmed indirectly by the place which the Pythago-
ræans seem to have assigned to the earth as to the
second moon, perhaps because the moon accompanies
the earth in its rotation round the sun, both receiving
their light from the latter.
: Pythagoras could assign to the sun the central
position in the solar system, without giving up the
Oriental connection of the fire with the Pleiades, the
latter as the throne of the God by whom fire had
been sent. From this the conception would arise of
the Pleiades, or a star in this constellation, as. the throne
of Hestia and as centre of the universe. It is remark-
able that, according to the calculations of the astro-
nomer Maedler, the earth's sun appears to rotate round
a star in the Pleiades. More important still is it for
our purpose, that according to statements made by
Cicero and Plutarch about astronomical conceptions of
some Pythagoræans, especially of Aristarchos from
Samos, who flourished from about B.C. 280 to 264,
Copernicus, led by these ideas, as he himself seems to
imply, separated the equinoctial points from the solar
path, and thus may be said to have re-established the
most ancient and absolutely exact year of the East,
which was regulated by fixed stars.1
1 Die Plejaden und der Thierkreis ; comp. Foerster, wissenschaftliche
Vorlesungen.
DUALISM OF TRADITION.
Pythagoras and the Dorians.
A connection can be rendered probable between the
ethnic dualism of Iranians and Indians on the one side
as well as with the still much disputed dualism of
Ionians and Dorians in Greece. Here it must suffice to
point out that the Iranians, as well as the Akkad and
the Ionians, wrote from right to left, like all 'Semitic'
people, and that the Vedic Indians, probably also the
ancient Egyptians before they became “semitised,' and
this it becomes probable that the combination of
these two modes of writing in alternate lines, the
so-called Boustrophedon-form, points to a transition
period.1
We purpose to substantiate the hypothesis that the
Ionians and Dorians, come from the East at different
times, introduced two independent philosophical sys-
tems, a double Oriental tradition.
According to Clement of Alexandria, the Italic
school of philosophy founded by Pythagoras had been
entirely different from the Ionic school of Thales. Yet
he states that both doctrinal systems originated in
Phænicia. According to our interpretation of what is
called Semitic, this can be explained by the assumption
that both traditions had once been introduced into
Phænicia, into the land of Canaan, which before the
Japhetic immigration was inhabited chiefly if not ex-
clusively by Hamites.
By a geographic and an ethnic interpretation of the
genealogical names in the 10th chapter of Genesis, the
Hamites can be traced from the lowlands of the Oxus
and Indus to the Nile, the Jordan, and the Euphrates
and Tigris. So likewise the Japhetites can be traced
by the highland of Iran to the south of the Caspian,
1 Die Plejaden und der Thierkreis, 396–400.
T 2
68
PYTHAGORAS AND THE EAST.
from whence they conquered Mesopotamia, according
to Berosus in B.C. 2458. This year is implied in
Genesis to have been that of the birth of Shem, which
took place 98 years after the Flood, the era of which
commenced in B.C. 2360 according to Censorinus.
These Japhetites or Iranians were called, in their own
or a cognate language, Casdîm, or conquerors, as proved
by the language of Cuneiform Inscriptions. In Ur-
Casdîm the ancestors of Abraham were born. Like
all the Hamites who inhabited Mesopotamia and other
countries of the West, the Hebrews were subjugated by
the Japhetic conquerors, and these combinations of
Japhetites and Hamites, ever since the year of Shem's
birth, is in Genesis narrated as a family history and
referred to in the genealogies of Shem.
Clement further states, that according to the opinion
of most people Pythagoras was a barbarian, a word
which seems to have been formed after the Indian
varvâra,' and thus would designate a black-skinned
man with woolly hair.2 If a barbarian or non-Aryan,
Pythagoras was a Hamite, a word formed after cham’
or ‘kem,' which in Egyptian means “black. The Hamites
of Genesis are cognate with the Homeric · Ethiopians
from the East,' and these have migrated from India to
the West according to the ethnic scheme just referred
to. Accordingly, the barbarian descent of Pythagoras
would connect him with India, and his acquaintance
with the Indian Bodhi or Wisdom would become
increasingly probable, whether he met his contem-
porary Gautama-Buddha or not. The probability has
been pointed out, that the ancestors of Pythagoras, of
Tyrrhenian descent, migrated from Phlius in the Pelo-
ponnese to the Ionic Samos. In so far the Hamitic
1 Gen. xi. 28; comp. The Chronology of the Bible, and T. G. Müller,
Die Semiten in ihrem Verhältniss zu Japhetiten und Hamiten.
2 Contrasted to the varvara was the pulakita, the white-skinned man
with smooth and reddish hair. “Varna' meansó caste’and colour'in Sanscrit.
3 Zeller, 1.c.
ORACLES OF DODONA AND DELPHI.
69
descent of Pythagoras would thus be confirmed, as the
Tyrrhenians or Tursi were a cognate race with the
Etruscans, the majority of which was certainly non-
Aryan, Turian, or Hamitic.1 i
From the early combination of Ionic and Doric
elements, which we distinguish as Japhetic-Iranic and
Hamitic-Indian, it does not follow that the undeniable
tribal distinctions in Greece were at all times of secon-
dary importance, and that they were not influential in
moulding the forms of Greek thought and the Greek
institutions. All critics agree that in the tendency of
the life of Pythagoras the non-Homeric or Doric spirit
is clearly distinguishable. The influence of the Ionic
conceptions about nature, and of the Ionic language on
Pythagoras can be sufficiently explained by the con-
nection of both tribes. It cannot be a mere chance,
and it may be designated as a logical consequence of
the presumable ethnic dualism in Greece, that Homer
represented the Ionic, Pythagoras the Doric tradition,
and that the oracle at Dodona was the organ of the one,
that of Delphi, with its consecrations, of the other.
"The belief in oracles commences before Homer, is
mighty before Solon, and especially in the Delphic
sanctuary of Apollos it united the one with the other,
even with barbarians. It survives Socrates and Demos-
thenes, and dies out at the end of the Roman republic,
in order to gain an artificial and unreal life under
Hadrian and the Antonines; it is only then that the
oracles become silent for ever. The consecrations and
purifications form the connecting link between Delphi
and the Orphics. Orpheus, Musæus, Linus, as already
Aristotle clearly says, are mythical names, but names
for a real old Thrakian doctrine about the Gods, the
oracles and hymns of which Demokritos, the contem-
porary and instrument of Pisistratos, collected and falsi-
1 Die Plejaden und der Thierkreis, 394.
PYTHAGORAS AND THE EAST.
1
fied by insertions. At that time the Orphics were a
kind of fakirs, wandering jugglers and enchanters. But
it belonged to the political system of the ancient ruling
houses to bring back to their accustomed value every-
thing that was priestly and ritualistic-consecrations,
oracles, and ceremonies. To this tendency Homer's
consciousness of God is directly opposed.'1
According to statements made by Herodotus, who
first transmits the names of the Nias and the Odyssey,
Homer the Ionian is said to have flourished about
B.C. 850, therefore perhaps not more than two centuries
before the birth of Pythagoras. A much earlier date
of Homer, or of the authors of the Homeric Poems trans-
mitted to us, is rendered improbable above all by the
circumstance that in these poems so little notice is
taken of Ionic Athens. This is easily explained if we
assume that in the form transmitted to us they were
composed after the Doric conquest of the Peloponnese,
which may have taken place long before the traditional
date B.C. 1104, an hypothesis which seems to be con-
firmed by the excavations of Schliemann. In this sup-
position the insertions in favour of the Athenians would
be explained, which may have originated in the ad-
dresses of the Rhapsodi held at Athens. They were
even attributed to Solon and to Pisistratos, and they
have certainly not been eradicated in the first written
records of the songs which the latter caused to be
made. That Lycurgus brought them from Ionia to
Sparta is a non-proven assertion.
The more the Ionian Homer can be connected with
the Japhetic-Iranian tradition, the more certain will
become the descent of Pythagoras from the Dorians,
and the connection of the latter with Hamitic-Indian
tradition.
:: Like the Iranian hero. Thraêtôna, like the Iranian
1 Bunsen, God in History, German edition, ii. 281, 286, 287; comp.
Gerland, Homerische Sagen.
IONIANS AS JAPHETITES AND IRANIANS.
71
Sethite Lamech, and like Noah the Hebrew, Hellen the
son of Deucalion has three sons :-
Thraêtôna : Airya, Tuirya, Sairma;
Lamech: Jabal, Jubal, Thubal-Cain;
Noah: Japhet, Ham, Shem ;
Hellen: Æolus, Dorus, Xuthus.
In the 10th chapter of Genesis the descendants of
Japhet, called “the elder' in the text, are first men-
tioned, those of Shem last; a circumstance which in-
directly confirms our interpretation of the Shemites as
a combination of Japhetites and Hamites. In the order
enumerated above, the Æolians, that is the original
Ionians, are shown to be identical with the Japhetites,
as the Dorians with the Hamites.
This is confirmed in the first place by the fact that
the name Ionian, or 'Iaôn, cannot be separated from the
name Javan, by which name the Hebrews have at all
times until now designated the Greeks. Also in Cunei-
form Inscriptions of the eighth century, the name
Javnan or Junan occurs as designation of the inhabitants
of Cyprus. According to the 10th chapter of Genesis,
Javan is a son of Japhet, and therefore belongs to the
Iranian tribe, like Madai or the Medes, who as Casdim,
later Chaldæans, belonging to the family of the Akkad,
conquered Mesopotamia. The transition of the name
Javan to that of Ionians, stands in connection with the
worship of Io the moon, which was gradually set aside
by the Dorians. The original name of Ionia was Achæa,
or Achaia, the land of the Achaians or Akkaians, the
Akkaiusha of Egyptian monuments of the thirteenth
century. This is to be explained by the cognate rela-
tions between the Javan and the Akkad of Mesopotamia.
We may therefore connect the name of the Greek
Achæans, or Akkaians, with the name of the Akkadians,
or Akkad, of Mesopotamia. The name given to the
Greeks in the Homeric Poems is thus traced to the
Iranian and Median Casdîm, later Chaldæans, who
PYTHAGORAS AND THE EAST.
were cognate with the Akkad of Cuneiform Inscriptions,
and who subjugated in the year B.C. 2458 the Sumir,
the descendants of the builders of Babylon.1
Similar to the three tribes of Cretian Dorians, there
were three tribes among the Spartans, it is said since
Lycurgus, which, however, seem to have existed earlier,
at least after the conquest of the Peloponnese, since we
meet them everywhere among the Dorians. Probably
the first tribe among the Spartans consisted exclusively
of Dorians, even though at first some Achæans may
have been reckoned to them for the sake of peace. It
is said that Lycurgus granted to some Achæans the full
rights of citizens, but that later they lost the political
privileges. The second tribe, of the Pericki, was formed
probably by subjugated but free Achæans or Ionians,
and the Helotes consisted of serfs, which class was
added by the Doric conquests. The Thetes of earlier
times, who for wages performed agricultural labours,
were probably reckoned to the Helotes. The state-
ment transmitted to us, may therefore be regarded as
1 We have tried to render probable that the Oasdîm of the family of the
Akkad were a cognate race with the Hyksos, and also with the Keta, Ket,
Seth (Ishita-Isâtu). The same people ruled in Mesopotamia as Medes from
2458 to 2334, then over part of Egypt as the twelfth dynasty, and 511 years
as Hyksos over the whole of Egypt, from 2074 to 1563 ; finally, after a
sojourn of twenty-nine years in Arabia, they again ruled in Mesopotamia as
the 'Arabian' dynasty of Berosus, or the Canaanite dynasty of the Nabathæans,
from 1534 to 1289. (The Chronology of the Bible.) Probably, already
during the Median dynasty, the Japhetic Casdîm or Cheta, according to the
10th chapter of Genesis, migrated from Mesopotamia to Asia Minor, the
Black Sea, and the Lower Danube, to Thrace. Here dwelt, as aborigines,
the Geta (Keta), who, according to statements of Herodotus, claimed to be
descended from the Medes, thus from the Median Casdîm, or Cheta, according
to our ethnic scheme. Accordingly, the first immigrants of Greece, the
Pelasgians (the P’lishti, or Whites, as Hitzig suggests), but in combination
with non-Aryans, or Hamites, may have come from Thrace, and they may have
been a cognate tribe with the Celts, who in divers ramifications spread over
Europe and Northern Africa as mixed white and black tribes. The Celts in
Britain were certainly a mixed race. According to this theory, the Casdim
may have received the name Chaldæans because, as Medes, they formed a
mixed race. In Sanscrit 'kâla' means 'black,' and Herodotus mentions Indian
Callatians who ate their fathers (III. 38).
IONIANS AND DORIANS IN THE TROJAN WAR. :
73
historical, that the earliest quarrels took place between
Doric conquerors and subjugated Ionians.
The hypothesis that in the Trojan war the Dorians,
though not unmixed, as Hellenes were opposed to the
Ionians, is also confirmed by a few personal names
which can be ethnically explained. The name Dar-
danos, of the founder of the royal house of Troy, from
whom the legend regards the Romans as descended, is
formed after the Aryan “tartan' or commander. Dar-
danos is first named as chief of the people in the
north-east of the Troas, and then is connected with the
island Samothrake, the Samos of Homer, opposite Troy,
and of Pelasgian (Ionic?) origin. The island was the
principal seat of the Kabirian mysteries, which were
almost certainly connected with those of the Ionic
Dodona. The name Dodona cannot be separated from
the name Dodanim, of the son of Javan, according to
Genesis, and brother of Elisha, which name Josephus
uses for the designation of the Æolians or Ionians.
According to the explanation of the Targumim and the
Talmud, the Dodanim were identical with the Dar-
danians, whereby the connection of the Trojans with
the Ionians is confirmed, which latter were the allies of
the former according to Herodotus.
Again, the name Erechtheus or Erechthonius, is also
the name of the first Athenian king, and points to
Erech in Mesopotamia, which city was even more ancient
than Babylon. The name of the Troic Assarakos
corresponds with the Assyrian Assarak or Serak, a
name for kings and gods. The name Ilos must be
connected with the divinity Illinos, and the latter with
Bel-Hea-Aos, and thus with the third name of the
Assyrian Trias, whom Damascius calls Aos. Finally, the
name Laomedon literally means “people of the Medes,'
and thus seems to point to the Medes of Berosus,
whose capture of Babylon in the year of Shem's birth,
B.C. 2458, brought about the ethnical combination of
PYTHAGORAS AND THE EAST.
Japhetites and Hamites, of the probable ancestors of
Ionians and Dorians, which combination we call Semi-
tism.
That the Trojans were a cognate race with the
Ionians, and thus with the Japhetites of Genesis, the
Iranians, is also confirmed by the fact that the Phrygians
whom Attic poets and Roman historians identify with
the Trojans, are pointed out by Herodotus as a people
essentially different from the Indians, and next to the
latter as the more numerous. As with the Trojans, the
Phrygians were cognate with the Thrakians, whom the
Ionians called Thraékoi, with which the names Troas, Trôs,
and Teucri might have been connected. The Trojans
and Phrygians, as Ionians or Javan, were Japhetites,
and this is also confirmed by the connection of the
Japhetic Tiras of Genesis with Thrace, according to
the Targumim, Josephus, and Jerome, whilst Strabo.
actually designates the Thracians as Trojans and Pelas-
gians. It has thus become probable at least, that in
the Trojan war Indian Dorians, as Hellenes, opposed
Iranic Ionians as Trojans..
If the Ionian Homer cannot be separated from the
Japhetites or Iranians, it follows that the name Homer
must be connected with the Japhetic Javan (Ion), who
in the 10th chapter of Genesis is designated as fourth
son of Gomer, the eldest son of Japhet. Accordingly,
not only the name Homer, but also that of the Homerides
of Greece and of the family of singers in Arabia, the
Gomeridæ, would point to Gomer, the tribal father of
the Japhetites. Apollos communicated to the tribes of
seers the mysteries of Zeus about the past and the
future. The families of seers were probably also the
families of singers. The family of singers, or more
probably the corporation or caste of Initiated in the
mysteries of Ionic tradition and life, the guardians of
the old and of the new treasure from the East, the
Homeridæ of Chios, will have to be connected with
lore
THE NAMES OF HOMER AND PYTHAGORAS.
75
Homeric songs, as with the Ionic-Iranian tradition on
which they are founded. Also in Bactria and India
there were generations of singers; and according to the
most ancient tradition of the East-Iranians recorded in
the Zendavesta, the God of light communicates his
mysteries to some men through his Word, later through
the mediation of Serosh, the Angel-Messiah.
Homeric singers probably existed long before the
Trojan war, and still in the sixty-ninth Olympiad, at the
commencement of the Persian wars, Kynaethos is said
to have sung Homeric poems in Syracuse and other
places, the written record of which, in the form trans-
mitted to us, might possibly not have taken place much
before this time. The Homeridæ are said to have been
proud of their descent from Homer, and they may have
connected, though not publicly, the poet's name with
the representative name of Gomer. They could do this
even without giving up the personality of the one poet.
The name Homer has in Greek the meaning of one who
rivets or unites what was separate, and it corresponds
with the meaning of the name of the Rhapsodi.
If the Ionic Homer can be regarded as representa-
tive of Ionic and therefore Iranian traditions of which
the Zendavesta is the most ancient record, the connec-
tion is thereby confirmed of the Dorian Pythagoras
with the essentially different Indian, though mixed
Iranian tradition, with the Wisdom or Bodhi, which his
contemporary Gautama-Buddha promulgated. Indeed,
the name Pythagoras appears to be a combination of
Put, Bud, Bod or Bodhi, and of .guru,' which word in
India was used for a teacher of the Veda; so that the
name Pythagoras may be interpreted.' teacher of the
religion of Buddha.' This derivation must be preferred to
the combination of an Indian and a Greek word, of Put
and agoraios, one belonging to the market-an epithet
of several gods. The market and Wisdom have been
strangely connected in the partly late composed Book of
76
PYTHAGORAS AND THE EAST.
Proverbs : "Wisdom crieth without, she uttereth her
voice in the streets, she crieth in the chief place of
concourse,' or, rather, 'in the market place.'1..
The connection of Pythagoras with the East, and
with the Indian-Iranian Wisdom or Bodhi, which his
contemporary Buddha promulgated, if proved, is of
great importance, because Josephus compares the Essenic
Therapeuts of Alexandria with the Pythagoræans, and
because Essenic as also Pythagoræan doctrines and
rites can be proved to point back to Parsism and
Buddhism.
1 Prov. i, 20.
CHAPTER IV.
THE ESSENES AND THE EAST.
Alexander, Asôka, and the Parthians, as pioneers of the Essenes—The three
classes of the Magi and of the Rabbis—Daniel and the Magi or Chaldæans
-Probable Essenic origin of the Massora or Gnosis in Israel, and its in-
troduction into the Septuagint.
The Bridge between East and West.
In a remarkable passage Philo connects the Essenic
mode of life with that of the ascetics among the Magi
and among the Indians. He states that in the land of
the barbarians wise men are "authorities, both as to
words and actions, and that there are very numerous
companies of the Magi, who investigating the works of
nature for the purpose of becoming acquainted with the
truth, do at their leisure become initiated themselves,
and initiate others, in the divine virtues by very clear
explanations. And among the Indians there is the
class of the gymnosophists (or naked wise men') who,
in addition to natural philosophy, take great pains in
the study of moral science likewise, and thus make their
whole existence a sort of lesson in virtue.'1 These
naked wise men were by the Indians called Vana-
prasthas, or "inhabitants of woods, and they formed
the third class of the Brahmans, the members of which
had to give themselves up to the contemplation of the
Deity, till purified from all terrestrial influences they
1 Philo, Quod omnis probus, 11; comp. Clem. Al., Strom. i. 15; some of
them neither inhabit cities, nor have roofs over them, but are clothed in
the bark of trees, feed on nuts, and drink water in their hands. Like the
Encratites, they know not marriage nor begetting of children.'
THE ESSENES AND THE EAST.
can as Sanyasi return to the aboriginal source of exist-
ence, the condition of release from matter, to the place
where matter is annihilated, to the Nirvâna of the
Buddhists, which we tried to identify with the sun.
This passage immediately precedes the account which
Philo gives of the Essenes in Palestine and Syria, which
countries, he says, "are also not barren of exemplary
wisdom and virtue,' and where lives that portion of the
Jews whom he calls Essai, the Essenes of Josephus, whom
he mentions by the side of Sadducees and Pharisees as
forming the third party in Israel. Thus Philo connects
· indirectly the Essenes with East Asiatic religions.
This connection is confirmed by the austere life of
the Essenes, resembling the asceticism of Brahmans,
Jains, and Buddhists, as also that of the Magi. It be-
comes probable that the Essenes introduced Oriental
doctrines and customs into Judaism, since Pythagoræan
asceticism and doctrines can likewise be connected with
the East, and especially with the Indian Wisdom or
Bodhi. Ever since Alexander's conquest of India,
Eastern science could easily be imported into the West,
and already three centuries earlier, Psammetick had
opened the ports of Egypt to the world. The “Tradition
from beyond,'or the Wisdom from above which Gautama-
Buddha promulgated, became patronised by the great
king Asôka, after his conversion, probably from Jainism,
in the tenth year, of his reign. In the eighteenth year,
about B.C. 258,/ he assembled a Buddhist council at
Patna, and settled the Southern Canon. He sent a
message to the general assembly of Magadha, preserved
in the Bhabra edict, in which he expresses his "respect
and favour in Buddha, in the law, and in the assembly.'
A distinction is then made in favour of the binding,
because provable, authority of the words spoken by
Buddha. "Whatsoever (words) have been spoken by
the Divine Buddha, they have all been well said, and in
them verily I declare that capability of proof is to be
ASÓKA AND ARSAKES.
discerned ; so that the pure law (which they teach) will
be of long duration. These things, as declared by the
Divine Buddha, I proclaim, and I desire them to be
regarded as the precepts of the law.'? It would have
been impossible for Asôka to have addressed the repre-
sentatives of Buddhism in such terms, transmitted to us
by his stone-cut edicts, if authorised records of Buddha's
words had not existed in his time.
In the same year, B.C. 250, and under his auspices,
the first eighteen Buddhist missionaries reached China,
where they are held in remembrance to the present
day, their images occupying a conspicuous place in
every large temple. The board for foreign missions,
established by Asôka, the Dharma-Mahâmâtra, ósent
forth to all surrounding countries enthusiastic preachers
... supported by the whole weight of Asôka's political
and diplomatic influence.'2 Asôka's son, Mahinda,
with others, went to Ceylon during Tissa's reign in that
island (250–230). The Society for the propagation of
Buddhism in foreign lands must have imported written
records of the words of Buddha. This assertion, based
on the fact that the Bhabra edict of Asôka refers to
existing records of words of Buddha, is confirmed by
the reference in Chinese-Buddhist writings to Buddha's
exhortation to his son against falsehood, to which Sûtra
Asôka's edicţ referred, in B.C. 250.
The board for foreign missions in India must have
directed its special attention to the independent Parthian
kingdom. The same was established by Arsakes in the
same year that Asôka established his foreign missions,
and sent the first missionaries to China. The Parthian
kingdom soon connected the Indus with the Euphrates,
and thus formed an uninterrupted bridge from East to
1 Professor Wilson's translation; see Thomas, l. c. 53 ; comp. Rhys
Davids, 224.
2 Eitel, Buddhism, second edition, pp. 19, 20. According to Rhys
Davids, the Dharma-Mahâmâtra was the office of the chief minister of re-
ligion ; l.c. 228.
80
THE ESSENES AND THE EAST.
West for nearly 500 years. Asôka's missionary board
had special reasons for sending its emissaries to the
Parthians, if Gautama or Sâkya-Buddha was a descen-
dant from the kings of the Sakas. Like the name Asôka,
or Chasôka, the name Arsakes, which is Asak without
the liquid r, may be translated the strong one,' the
holder, possessor, ruler, or conqueror, like the Hebrew
Chasad and the title Darius, which, according to Hesy-
chius, meant with the Persians “the wise,' and with the
Phrygians “the holder.' The name Saka was still known
as a royal title in India 200 years after Asôka. It is
highly probable, if not certain, that, like the cognate
Sakas, the Parthians were in part Aryans and Iranians.
This is important, since the Buddhistic reform was based
on Zoroastrian doctrines. .
The independent Parthian kingdom included the
land on the lower Euphrates, or Chaldæa proper, of
which the Median Casdîm or conquerors had become
possessed in the year B.C. 2458. Here, in the land of
Abraham's birth, and where Daniel had been set over
the Magi, Cyrus the servant of Ormuzd, and whom a
prophet in Israel called the Anointed or the Messiah of
God, permitted the Israelites to return to the land pro-
mised to their fathers, and which was originally bordered
by the Euphrates and the Nile. In this land of the
Medes and Magi, whom Cyrus acknowledged in their
position, Arsakes and his successors were surrounded
by a senate of Magi. The Parthians were, there-
fore, in a more or less direct connection with India
and with Syria about a hundred years before the rise of
the Maccabees and the organised body of Assidæans, or
Chassidim, the pious ones or saints. With these the
Essenes have by many authorities been identified, whose
existence as an order is first testified in the year B.c. 148.
The Chassidim, or saints, are already mentioned in a
Psalm written before the Captivity, and the passage is
cited by the Maccabees, whose name has been lately
THE RELIGION OF HUMANITY.
81
:
derived from Chabah, “to extinguish,' a very appro-
priate title for the destroyers of idolatry.1
It seems to have been the introduction of an Indian
element among the Medes or West-Iranians, whose
priests were called Magi, which caused the separation
of them from their Eastern brethren. Though the
Magi were worshippers of Ormuzd, the god of light,
and though they preserved the ancient dualistic sym-
bolism of light and darkness, they introduced an austere
life among the Iranians of the West which was quite
contrary to the doctrines and customs of the Eastern
Brahmans and Buddhists, led to the separation of nu-
merous individuals, if not of a whole tribe, from the
rest of the community; they became ascetics for life.
The similar and pre-Mosaic institution of the Nazarite
or Nazirite for life among the Israelites, probably came
to them through the Magi, who may have existed
among the Medes or Chaldæans already when they con-
quered Mesopotamia, centuries before the birth of
The spirit in which Asôka, the Constantine of
Buddhism, desired his religious faith to be disseminated
in India and in foreign countries is akin to the spirit of
Him who, about 250 years later, instituted an apostolic
propagation-society in Zion. The edicts of Asôka, cut
in stones, are the earliest records of that universal or
catholic religion of humanity which is wrongly as-
sumed to have sprung up so suddenly and unconnect-
edly in the West. Unlike other primitive religions,
even that of Moses, Buddhism propagated in pre-
1 Ps. lxxix. 2, 3 ; comp. cxxxii. 9; Dan. viii. 13; Mal. iii. 13; 1 Macc.
vii. 17. Talm. Berach. i. by the Wassîkim or the pious ones probably refers
to the Chassidim as the Essenes. Dr. Ourtiss, of Leipzig, derives the
Machabee of Jerome from Chabah. The probable connection of Mahomed as
Hanyf or Sabean with the disciples of John, and thus with the Essenes, sug-
gests a possible original reference of the Chaâba at Mekka to the extinguish-
ing of idolatry by Mahomed.
82
THE ESSENES AND THE EAST.
.
ERP 70Dwire
Christian times more than a tribal morality connected
with ritualism and a national deity. Buddhism was,
certainly in the time of Asoka, not a religion of race,
but a religion appealing to the conscience, a religion of
self-evidencing authority,' the religion of humanity.
The enthusiasm with which it was propagated was
tempered by a sincere regard for the religions of other
nations. One of the rock-cut edicts dated the twelfth
year of Asôka's reign has been deciphered as follows:1
The beloved of the gods, King Ryadasi, honours all
forms of religious faith, and, no reviling or injury of
that of others. Let the reverence be shown in such and
such a manner as is suited to the difference of belief; ...
for he who in some way honours his own religion and
reviles that of others, saying : having extended to all
our own belief, let us make it famous, he who does
this, his conduct cannot be right.' The edict goes on
to say: . and as this is the object of all religions, with
a view to its dissemination, superintendents of moral
duty'... are appointed.
Although Asôka's grandfather, the adventurer of
low birth, Tchandragupta, the Greek Sandracottos,
who met Alexander on the banks of the Hyphasis in
B.C. 325, had about ten years later driven the Greeks
out of India, defeating Seleukos, the ruler of the Indus
provinces, yet Alexander's religious policy was quite
in harmony with the enlightened spirit of Asôka. It is
well known that the founder of Alexandria, of the
intended metropolis of the Greek western empire, met
the appeal of Aristotle, to treat the Greeks as freemen
and the Orientalists as slaves, by the declaration, that
he regarded it as his divine mission, to unite and
reconcile the world. It has been well said, that
Alexander was not simply a Greek, and that he must
not be judged by a Greek standard. “The Orientalism
1 Edward Thomas, Jainism, or the Early Faith of Asoka, p. 45.
? Rhys-Davids, Buddhism, 220.
PYTHAGORÆAN RECORDS.
83
which was to his followers a scandal, formed an essen-
tial part of his principles, and not the result of caprice
or vanity. He approached the idea of a universal
monarchy from the side of Greece, but his final object
was to establish something higher than the paramount
supremacy of one people. His purpose was to combine
and equalise, not to annihilate ; to wed the East and the
West in a just union.' 1
Alexander found in Greek literature a deposit of
Eastern science. We have no reason to doubt the
early record of the doctrines which Pythagoras taught
but probably did not record himself, nor is it possible
. to reject the well-attested tradition, that Philolaus, a
Pythagoræan philosopher in the time of Socrates (B.C.
469–399), composed a work in three books containing
doctrines of Pythagoras. This work Plato is said to
have either bought himself from relatives of the philo-
sopher in Sicily, or through Dion of Syracuse, who
bought it from Philolaus. The contents of the greater
part of Plato's - Timæus' are said to have been derived
from this Pythagoræan source, and the composition of
the former probably took place within 60 to 80 years
after the death of Pythagoras. Little more than 200
years later, about B.C. 300, Megasthenes composed a
work on India after his stay in that country, occa-
sioned by Seleucus-Nicator having sent him as ambas-
sador to Asôka's grandfather, Sandracottos. Although
the original Pythagoræan schools cannot be traced
beyond the commencement of the fourth century B.C.,
it cannot be asserted that the Pythagoræan tradition
had at any time died out. Soon after the beginning of
the last pre-Christian century a revival of it took place,
in a probably enlarged and certainly more Eastern
garb, under the name of Neo-Pythagoræanism, the
first traces of which seem to point to Alexandria,
though Cicero strove to connect Roman with Pytha
1 Westcott, in Smith's Dict. of the Bible: 'Alexander.'
.
G 2
THE ESSENES AND THE EAST.
goræan science. In and near the city where the new
Pythagoræanism probably originated, and about half a
century earlier, the settlement of Therapeuts near
Alexandria is attested. Again, it is Clement of Alex-
andria, who first mentions Buddha by name, whose
doctrines have provably influenced those of the Thera-
peuts. It was not Hellenism, but Orientalism, which
assimilated the Neo-Pythagoræan doctrines with those
earlier established ones of the Therapeuts. Both drew
from an Eastern, probably from a Buddhistic source, and
this explains why the Therapeuts are by Josephus
compared with the Pythagoræans.
Daniel, the Magi, and the Rabbi.
The foreign doctrines and rites which the Essenes
have acknowledgedly introduced into Judaism can be
shown to have stood in some connection with those of
the Magi and with those of the Rabbinical schools.
Thus may be explained the remarkable parallel be-
tween the three classes of the Magi and the three
classes of the Rabbi, which has been strangely over-
looked. The Herbed or scholar corresponds as exactly
with the Rab, as the Maubed or master with the
Rabbi, and the Destur-Maubed or perfect master with
the Rabbân or Rabbôni. Daniel, the prophet, was set
over all the Magi, and he may be identified with
Daniel, the priest of the line of Ithamar, as is done in
the addenda to the Book of Daniel in the Septuagint.
This priest Daniel returned with Ezra in 515, if Arta-
xerxes, or “King of the Aryans,' is only another title
for Darius, or the ‘King'Hystaspes. Also Mahomedan
tradition makes Daniel the prophet die in Palestine,
and, according to Rabbinical tradition, he was one of
the members of the Great Synagogue under Ezra.
Nebuchadnezzar can hardly have besieged Jerusalem
and exported this Daniel in the third year of Jehoia-
DANIEL THE PROPHET AND DANIEL THE PRIEST.
85
kim, B.C. 609-608, even as vice-regent. If this Daniel,
whom we may distinguish from the one mentioned by
Ezechiel, was not exported till 588 as a youth, he may
well have returned 73 years later under Ezra, or the
priest Daniel was a relative of the prophet. This is
not unimportant as regards the connection between
Rabbinical and Magian tradition, to which the parallel
between the three classes of the Magi and those of
the Rabbi unmistakably point. Even if the exported
Daniel did not survive the time of the return, the
tradition of his Chaldæan and Magian knowledge must
have been transported to the Land of Promise.
Daniel was of noble and probably of royal and
Davidic descent, like Zerubbabel. If so, he was a
descendant from Caleb the Kenesite, and his ancestors
were non-Hebrews and strangers in Israel, like the
Rechabites or Kenites, who inhabited the land before
Abraham entered it, and who continued to live with
scheme these naturalised strangers can be connected
with the Chaldæans, Casdîm or conquerors, with whom
the forefathers of Abraham had lived in Ur of the
Chaldees or Casdîm. The pre-Abrahamitic Chaldæans
or conquerors of Mesopotamia cannot be distinguished
without reason from the Medes who captured Babylon,
already at that time have called their priests Magi, and
as in the Book of Daniel the Magi are identified with
the Chaldæans, Daniel may be said to have been set
over the descendants of those Medes who conquered
Babylon about 500 years before the birth of Abraham
in Ur of the Chaldees. Although Daniel had in
Babylon to be taught the learning and the language of
the Chaldæans, yet this Aramæan language was known
in the eighth century to such men as Eliakim, perhaps a
high priest, and Shebna, the Scribe, and they may also
1 Comp. Jer. xxxvi, 1, 9, 29; xxv. 1; xlvi. 2.
86
THE ESSENES AND THE EAST.
have known the wisdom or tradition of the Chaldæans,
Medes, or Magi. The non-Hebrew tradition, if not the
language of the Medo-Chaldæan strangers in Israel, may
therefore have been represented by the latter in every
period of Hebrew history. Already 182 years after
Abraham had left Ur for Haran, or in the year
B.C. 1811, Laban, grandson of Nahor, who had remained
in Ur, called the heap of stones by an Aramæan or
Chaldæan name, whilst Jacob, Abraham's grandson,
gave it a Hebrew name..
It must here suffice to state, that to the presence of
two races in Israel, the Hebrew and the non-Hebrew or
Chaldæan, may be referred the Elohistic and the Jeho-
vistic records in Mosaic writings, and also the two
rival high-priestly lines of Eleazar and Ithamar. The
latter of these was in the time of Saul connected with
the tribe of Judah, whilst its name points to Thamar,
whom Philo calls a stranger. To this ethnic dualism
in Israel may also be referred the two political parties
of later times, the Sadducees and the Pharisees, the
name of the latter having possibly been derived from
Pharis Faris), the Arabian name for the Persians.
Finally, with the two races in Israel may have stood in
some possible connection the two chiefs of the Scribes,
Sugoth or Ishkolin, later Katholikoi. These chiefs of
the secret association of the Chaberîm are, according
to pre-Christian Jewish tradition, designated as recog-
1 Comp. Phares and Pharesites, or Pherisites (Perizzites). Phares was
the son of a mixed marriage, which, by a figurative interpretation, may have
been referred to the union of Hebrews and Kenites in Arad. As in the land
of Faris the faras or horse of the Arabians was indigenous, which the ancient
Babylonians called the animal of the East,' it is but natural to explain with
Pott, the Hebrew words for the horse-sûs, the driving horse, and pârâsh,
the riding horse, respectively with Susa and faras, though in Assyrian faras
does not mean the horse, and its etymology is doubtful. In Egypt no
reference to a horse was made before the Hyksos-rule. One of the Egyptian
words for horse' is sâs, tbe other means 'tributė.' Both point to the importa-
tion of the horse by the Hyksos, the Median conquerors, who, after their
expulsion from Egypt, returned to Mesopotamia as the 'Arabian' dynasty
of Berosus. (.Chronology of the Bible.)
TWO RACES IN ISRAEL.
87
nised organs of that verbal tradition, the Holy Mer-
kabah, which Moses is said to have entrusted to 70
elders, who transmitted it to the prophets and these to
the members of the Great Synagogue. With the last
surviving member of the latter, with Simon the Just
(B.C. 348?), has been connected the transmitted list of
pairs. of Scribes down to Gamaliel.1
• After the Captivity, not provably before the time
of Herod, three classes of Rabbi were introduced, which
form so remarkable a parallel with those of the Magi,
that we are more and more entitled to assume, if not a
connection, a common Oriental source for the Rabbi-
nical or Synagogal and the Magian institution. It is
remarkable that the introduction of the title Rabbân or
Rabboni, which presupposes the lower titles of Rabbi
and of Rab, is by tradition connected with the contest
between the pair of Scribes represented by Hillel the
Babylonian,' or Chaldee, and Shammai, and that it was
Simeon, the son of Hillel, and possibly the Simeon of
the Gospel, who first received the title Rabbân. The
corresponding title of Destur-Maubed must have been
given to Daniel as chief of the Magi, to which office the
title Rab-Mag probably stood in some relation, which
we find already in the Book of Jeremiah. The Rab-
Mag was however a lower title than the Rab-Chartumim
or Rabbân, though it was a higher title than the Rab-
signîn. Rab was known to the Babylonians as Rabu,
which, like the Hebrew Rab, meant 'great.' The word
is as certainly Semitic or Median as Mag is Japhetic,
Aryan, or pre-Semitic. The three years' noviciate which
Daniel had to pass among the Magi can be compared
to the four classes of initiation among the Brahmans
and the Essenes, since the latter, like the Magi, had
a double noviciate. A similar institution were the
four Rabbinical stages of purity, and the secret associa-
tion of the Chaberîm or Scribes may have also been so
I Neh. viii. 13; Zohar iii. 157 ; Ecclus. 1. 1; Pirke-Aboth, 1.
88
THE ESSENES AND THE EAST.
classed. A more direct confirmation of the Oriental
and West-Iranian or Magian source of the Syna-
gogue may be derived from the implied fact, that only
the Scribes and Pharisees visited the Temple as well as
the synagogues, where they strove to occupy the first
seats, whilst the Sadducees are never mentioned as
attending them. This fact is all the more significant
since the Sadducees forbad the Pharisees the open pro-
mulgation of the tradition of their ancestors,' and
since the former originated the persecution of Stephen
and of those of his followers who called themselves
Christians..
The principles of the Synagogue: universal priest-
hood, self-responsibility, absence of bloody sacrifices, are
of Iranian origin. Opposed to them are the principles of
the Temple : hereditary priests as trustees of religious
mysteries, as sole proprietors of the key of knowledge,
as a conscience-guiding authority, connected with cere-
monial observances and bloody sacrifices, all of which
are provably of Indian origin. The figurative or alle-
gorical interpretation of the letter, the most fruitful of
the principles of the Synagogue, was a necessary conse-
quence of the Sadducean prohibition to promulgate
openly the ancestorial tradition of the Pharisees. Yet
these and the Scribes, not the Sadducees, were said by
Jesus to be, and thus to have continued, in the seat of
Moses, as guides whose directions were to be followed.
The Massora, the Targumim, and the Essenes.
We have no right to discard as pure invention the
tradition of the Pirke-Aboth or words of the Fathers,
about the verbal tradition or Massora, transmitted since
Moses. It helps us to throw light on the Hebrew and
the non-Hebrew or Kenite tradition, of both of which
we may regard Moses the Hebrew to have been the
depositor, since he was acquainted with all the know-
THE HIDDEN WISDOM.
89
of his father-in-law, but in Israel it was the tradition
of the stranger and thus of the minority. Yet Moses
seems to have interwoven the Jehovistic records of the
Iranian Kenites with the Elohistic records of the Indian
Hebrews. Later revisions certainly took place, and
made the legal distinctions between the Hebrew and the
stranger more severe. If we were to assume, that
Moses himself did forbid the marriage of Hebrews and
Moabites, Boaz could never have married Ruth, and
thus the ancestry of David would be connected with an
illegal practice.
It is the theory of a verbal tradition among the
Jews since Mosaic times, which alone seems fully to
explain the origin and the character of the Targumists
or Massoretes, and the relation of these interpreters of
Scripture with the Scribes, who are in the New Testa-
ment designated as trustees of the tradition, and who
certainly cannot have been mere copyists or counters of
letters, or inventors of vowel-points. Although the
vowel-points hitherto known are of post-Christian
origin, a new set of vowel-points, differing from the
former, has been lately discovered, and it is held as
probable that they are more ancient.1 Long before
Ezra, vowel-points may have been known to the Scribes
and elders as guardians of tradition. By the theory of
a hidden wisdom the entire Rabbinical literature, which
the assumption that, some time after the Return from
Babylon, interpretations of Scripture had become neces-
sary merely because of the Hebrew-Chaldæan or Ara-
maic dialect, which was not generally understood. In
this uniformly degraded language, in which only one
verse in the Book of Jeremiah has been written, all the
Scriptures from and after the time of Haggai, the Book
of Daniel included, have been composed. Not so much
1 This is Mr. Ginsburg's opinion.
THE ESSENES AND THE EAST.
the Chaldæan language as the Chaldæan wisdom required
interpretation. The latter enabled the Targumists to
harmonise the Hebrew and the Chaldæan meaning of
the word, and thus also the two traditions. It is quite
possible, that the Targumists were bound by a tradi-
tional canon of interpretation, transmitted since the
time of Moses, if not from earlier times, and represent-
ing essentially the tradition of the strangers in Israel,
· particularly of the Medo-Chaldæans or Chasdîm.
We shall connect the foreign or non-Hebrew doc-
trinal element, which was provably represented by the
Essenes, with the mixed tradition of the Magi or
priests of the Chaldæans, and especially with Buddhism,
the asceticism of which was so similar to that of the
Magi. The Medo-Chaldæans, like the Scribes and like
the Assidæans and Essenes, formed a corporation, the
members of which, we may assume, were initiated in
the mysteries of ancestorial tradition. With the Assi-
dæans or Chassidim, the pious ones or the saints, who
were established as an order before the Maccabean
rising, the Essenes have been very generally identified.1
Even the name Essenes, like that of the Assidæans, can
have been derived from the Hebrew Chassîn, and Philo
connects their name with their holy life. It is certain
that the name Essenes was connected with the Magi,
since the Megabyzi among the Magi, that is, the circum-
cised Curetæ or Corybanthians, the priests of Artemis.
(Cybele, Ishtar, Diana), which successors of Corybas
represented Cabirian mysteries, are by Pausanias called
Essenænes.2 The Essenes, and no doubt also the Rabbis
with their three classes, stood in connection with the
Medo-Chaldæan or Magian institution, and formed a
link between Babylon and Jerusalem. The provable
connection of the Jewish books of the Captivity and
Return, as also of the most ancient paraphrases or Tar-
1 Thus by Rappaport, Frankel, Jost, Ewald, and Ginsburg.
2 Paus. viii. 3, 1; Clem. Alex. Exort. 2.
INTRODUCTION OF NEW NAMES.
91
gumim with Iranian tradition, obliges us to assume
either the importation of entirely new doctrinal elements
into the Israelitic community, or a verbal tradition or
Massoret, transmitted possibly since the times of Moses,
if not of Abraham, as the tradition of the Medo-
Chaldæan stranger in Israel, developed and partly pub-
lished after the Return from Babylon. The promulgation
of more or less new doctrines in Israel after the Return
from Babylon is a fact, and it is probable at the outset,
that with this doctrinal development, the provable
introduction of non-Hebrew doctrines and customs into
Israel by the Essenes, stood in some connection.
The Mosaic Scriptures, said to have been lost during
the Captivity, were recomposed in the Aramaic lan-
guage on the Return from Babylon, or about a thousand
years after Moses. Even then the Hebrew Scriptures
could not have conveyed to the people a fixed meaning,
unless we assume, that already Ezra introduced vowel-
points. Not until the time of the Captivity and the
Return, can the introduction of the words Shemeh, or
name, formed by transposition after the mysterious
Chaldæan Sehem, and Memra, Word of God, be proved
in Hebrew writings, where they are substituted for
Jehova. Yet we find both these words in the Mosaic
writings as transmitted to us. This is all the more
remarkable, since in the Book of Exodus the Name of
God is connected with the Angel of God, as the · Word'
of God is connected with man. The most ancient
Targumim, perhaps composed soon after the Return,
and partly edited in Babylon, not only constantly change
the name of Jehova into Memra or Word, or into
Shechina or glory, but Memra was the designation of
the Angel of God in whom, according to Exodus, is the
Name of God. Thus the two new expressions for
e two ding to designs
1 Ex. xxiii. 21 ; Deut. xxx. 14; comp. Rom. x. 8.
2 Lenormant, Chaldean Magic (Cooper's edition), p. 42, where Shemeh
ought to stand for Memra.
92
THE ESSENES AND THE EAST.
1
Jehova, whether or not they had been transmitted as
Mosaic verbal tradition, and which were exceptionally
inserted in the Scriptures bearing the name of Moses,
have been some time after the Return from Babylon
connected with the Messiah as the Angel of God. It
was easier to do so, since the Messiah was by Malachi
designated as a messenger or Maleach, which word has
also the meaning of angel.
The promulgation of new names for the Deity after
the Return from Babylon, and through Hebrew Scrip-
tures, must be connected with the first introduction of
the doctrine of angels among the people of Israel.
Although the party of the Sadducees cannot be traced
till after the Captivity, yet they must have represented
a very ancient tradition, which seems to have been con-
nected with that Elohistic stream which the ethnic
dualism in Israel perhaps enables us to connect with
India. The Sadducees did not believe in angels or
spirits, according to Josephus. They must have there-
fore either known nothing of an early insertion of the
doctrine of angels into Mosaic Scriptures, or they must
have disbelieved a doctrine which the lawgiver himself
had promulgated by what he wrote. In either case
the Sadducees would make use of their power to forbid
the Pharisees to promulgate the tradition of their fore-
fathers, as Josephus asserts they did. This tradition of
the Pharisees must have included the belief in angels,
for otherwise the Sadducean unbelief in this doctrine,
with which that of the resurrection and future judg-
ment was closely connected, would not have been men-
tioned as a peculiarity of their religious system. The
ancestral tradition of the Pharisees, including the doc-
trine of angels, may be with increasing certainty con-
nected with Persia, the Pharis of the Arabians, and
from which name that of the Pharisees may have been
derived. For the doctrine of angels was first intro-
duced and developed by the Iranians, and their tradition
THE MASSORA.
was represented by the Magi in Mesopotamia, by the
Buddhists in India, and probably by the Essenes in
Palestine and Egypt.
The secret tradition, Massora or Gnosis of the Jews,
later called Kabbala, was certainly not derived from
Greek philosophy; but it can be connected with the
secret tradition of the Essenes, and thus with the
Medes and Chaldæans of pre-Abrahamitic times, as also
with Parsism and Buddhism. A connection can be
established between the Book of Daniel, the Targumim,
the Apocrypha of the Septuagint and the whole Apoca-
lyptic literature. The doctrinal development repre-
sented by these Scriptures is essentially Essenic.
IN
Essenic Doctrines in the Septuagint.
Whilst the Essenic dogma in many respects can be
compared with that of the Sadducees, it certainly
differed from the latter as regards angels, the names of
which the Essene had to swear to keep secret. At the
time when the Essenic corporation can be proved to
have existed, about the middle of the second century
before the commencement of the Christian era, the
introduction of the doctrine of angels, and even of a
hierarchy of angels, imported from Babylon, together
with the Essenic doctrine of the eternal punishment
of wicked souls, had taken place. We find it in the
canonical Hebrew and Greek Scriptures of the Jews, in
neither of which there is a trace of doctrinal Greek
influence, and also in the most ancient Targumim. In
the earlier books of the Septuagint, published from and
after B.C. 280, the word “angel' or ' angels' is substi-
tuted for Jehova, just as, in the pre-Christian Targumim,
Memra, the Word,' Shechina, the glory,' and the
Angel of the Lord' are substituted for Jehova, and
referred to the Messiah.
The connection of the Septuagint and its Apocrypha
94
THE ESSENES AND THE EAST.
not known to the Hebrew canon, with the most ancient
Targumim, partly edited in Babylon, perhaps soon
after the return of some Jews to Jerusalem, is of the
utmost importance, because the time of publication of
the Septuagint is settled beyond doubt. Therefore a
review of the doctrines in the latter must precede a
consideration of the Messianic passages in the Tar-
gumim. The Greek canon was composed in all its
parts a few years before the actual attestation of the
Essenic order, which was preceded by the similar
order of the Assidæans or Cassîdim, even assuming
that both were not identical. The more the Essenes;
with whom we may safely connect the Rechabites,
can be connected with the Magian and Buddhistic
doctrines and rites, the more certain will it become
that this third and independent party among the Jews
introduced Eastern elements, some of them pre-
Buddhistic, and among these the doctrine of the Angel-
Messiah. With such pre-Christian mysticism, deeper
knowledge or Gnosis, the composition of the Septuagint
must be connected. This can be proved to demonstra-
tion from the Essenic point of view, by a brief analysis
of the new and characteristic features of the Greek-
Jewish Scriptures, which are about a thousand years
more ancient than the first manuscript of the Hebrew
Scriptures transmitted to us.
The account given by Philo about the composition
of the Septuagint is all the more important for the
critical but impartial inquirer, because its conclusion
did not take place till his lifetime, if the learned
Jerome was right in believing that one of the
Apocrypha, called the Wisdom of Solomon, had Philo
for its author. Philo's near relation to, if not connec-
1 Jer. Praef. in lib. Sal. Nonnulli scriptorum veterum hunc esse Judaei
Philonis affirmant.' Luther accepted this view. If we can connect Philo
with the Therapeuts living near the town of his birth, the view of Eichhorn,
Zeller, and Jost about the author being a Therapeut coincides with the tra-
dition transmitted by Jerome. The same would be the case if Apollos were
regarded as its author (Noack, Plumptre, and others), as also of the Epistle
PHILO AND THE WISDOM OF SOLOMON.
tion with, the Essenic Therapeuts of Egypt, especially
of Alexandria, is certain. The Essenes are by Philo
stated to have asserted the principle of a continued and
gradually revealing Divine inspiration, and thus of a
higher stage of revelation than that conveyed by the
letter of the revered Mosaic Scriptures. Philo believed
that the Hebrew Scriptures had been divinely given by
direct inspiration, and that they who composed them
prophesied like men inspired. The Essenes studied,
according to Philo's statement, the sacred oracles of
God enunciated by the holy prophets. But the Essenes
held, that the prophets of the past had written in such
a manner that prophets of the future might find out
the invisible meaning concealed under and lying
beneath the plain words.' The light of the secret
meaning thus revealed, was not only assumed to come
from the same Divine source which inspires the prophets
of all ages, but Philo designates it as a higher stage of
inspiration, so much higher as the soul is with regard
to the body, with which he compares the law. In con-
nection with the views thus enunciated by Philo with
regard to the inspired and prophetic character of the
Hebrew Scriptures, he declares, that he considers the
composers of the Septuagint version not mere inter-
preters but hierophants (the word taken from the first
priest of the Eleusinian mysteries) and prophets, to
whom it had been granted, with their honest and guile-
less minds, to go along with the most pure spirit of
Moses.
The question whether the Septuagint is faithful in
substance cannot be better answered than by the light
which Paul throws on the inspiration of the Scriptures,
especially of the Greek text, which he almost invariably
prefers to quote, as Jesus is likewise reported to have
done in his sayings. The Septuagint is as faithful to
to the Hebrews, which we shall explain by a development of Paulinic
Essenianism.
96
THE ESSENES AND THE EAST.
is the letter that killeth,' as it is possible with due regard
to the spirit which “giveth light' and which inspired
its writers, according to Philo's testimony. Nor does
Philo stand alone in this view of the higher standard of
inspiration as conveyed by the Septuagint. For Jerome,
the Father who cites the ancient tradition which attri-
butes the Book of Wisdom to Philo, clearly implies, that
the translators were divinely moved to add to the
original and thus to perform the office of prophets,
giving a new revelation by every addition as well as by
all their deviations from the Hebrew text. By so doing
they acted in harmony, not with the letter, but with
“the most pure spirit of Moses,' according to Philo's
words.1 If it were argued that he had no authority for
saying so, there would remain unexplained the confirma-
tion of this view by the learned Jerome, and the more
general testimony of Irenæus and Augustine as to the
Divine inspiration of the Septuagint, confirmed as it was
by the citations in the New Testament.
The Essenic and Philonian, the Targumistic and
Paulinian doctrine of inspiration, according to which
fiery sparks of the spirit were to be produced from the
letter as from the flint, is indirectly confirmed by the
deeper and spiritual sense which the transmitted parables
of Jesus convey. He taught the mysteries of the
spiritual kingdom to a few only when he was alone
with them, not within hearing of the spies who were
watching him, and of those whose predecessors in office
had 'taken away the key of knowledge. The preaching
of Jesus and the Gospel which Paul preached are by
the Apostle declared to centre in the revelation of a
mystery kept in silence,' in the revelation of the
hidden wisdom. Origen writes: 'If we were obliged
1 Philo, De Vita Mosis, ii. 6,7; August. Praef. in Paral. i. col. 1419;
Prolog. in Genesin, i. Canon and Professor Selwyn denies this conclusion,
in Smith's Dict. of the Bible, Septuagint.' He says : The Septuagint is the
image of the original seen through a glass not adjusted to its proper focus.'
CONTINUOUS INSPIRATION.
to keep to the letters, and to understand what is
written in the law according to the manner of the Jews
or of the people, I would blush to proclaim loudly my
belief, that it is God who has given these laws; in that
case the laws of men, as, for instance, those of the
Romans, Athenians, and Lacedemonians, would appear
better and more reasonable.' In another passage Origen
says: “I believe that everybody must regard these
things as figures, under which a secret meaning lies
hidden.' Paul accuses Moses of having hidden.1
It may be said against this scheme of a hidden
wisdom, which cannot be proved to have existed till
after the return from Captivity, that its connection
with a verbal tradition entrusted by Moses to the elders
is non-proven. Yet Philo, the Essenes, the Targumists,
and probably the early Christians, explained the doctrinal
development in the Scriptures by the gradual proclama-
tion of mysteries which the Initiated handed down since
the time of Moses. They all believed in a new inspiration,
and seem to imply, that it took cognisance of the capa-
bilities and of the exigencies of advanced times, and
particularly of the contact of Israel with other nations,
with the East. The more that the connection of
Essenic doctrines and rites with the Magi and Buddhists
can be established, the more certain will it become,
that the deeper knowledge or gnosis of pre-Christian
times, which the Essenes and Rabbis represented, can
only then lay claim to revelation, if Zoroaster, Moses,
and Buddha are regarded as organs of the same reveal-
ing Spirit of God. This is done by men like Clement of
Alexandria, Origen, and Augustine; the latter saying,
that what is called Christian doctrine was earlier known
under different names. On this assumption it could be
asserted, that those who composed the Septuagint,
writing as divinely inspired prophets, acted in harmony
1 Orig. Homil. 7, in Levit. ; Huet, Origeniana, 167 ; 2 Cor. iji. 12–18 ;
iv. 1-3.
Η
THE ESSENES AND THE EAST.
with the pure spirit of Moses. The Essenic theory of
inspiration is, in fact, of the same nature as the Rab-
binical theory, possibly of later origin, that from the
time of Moses to that of Ezra elders and prophets had
been in possession of a verbal tradition which was
not promulgated in Israel till after the Return from
Babylon. The belief in a continuous inspiration suffices
to account for the claim of Divine authority for books
showing studied and systematic deviations from those
transmitted as Mosaic. If Moses could not put an end
to the generally prevailing system of hiding, he could
hardly have deviated from the universal custom of
initiation in mysteries. Some of the new productions in
the Greek Canon were called Apocrypha or hidden,' and
are published under fictitious names, apparently with a
view to invest them with a Divine authority.
The Book of Wisdom, falsely and intentionally
attributed to Solomon, must be regarded, with Basil
and Jerome, as the work of Philo, the only person to
whom the authorship is assigned. Jerome was the con-
temporary of the church-historian Eusebius; and they
both attest, the one in direct connection with the first
stay of Peter at Rome, that in this city, where Jerome
received his earliest education, and where he was later
appointed as teacher, Peter met Philo of Alexandria.
They imply, that this happened A.D. 42, which is also
the year mentioned in the Pseudo-Clementines as the year
when the Apostle first reached Rome. This informa-
tion is strikingly confirmed by the fact, that Philo
describes his being in Rome in 41, and gives reasons for
assuming that he was there the next year also.1 Philo
and Peter are said to have had “familiar conversation'
in Rome. Eusebius regards this as 'not at all impro-
bable,' since in his writings Philo not only describes
with the greatest accuracy the lives of our ascetics, that
is, of the Therapeutæ,' but also "extolled and revered
1 E. de Bunsen, The Chronology of the Bible, 81.
PRE-CHRISTIAN GNOSIS.
the apostolic men of his day.' It is in direct connection
with this statement, that Eusebius refers to the highly
probable' utilisation of Therapeutic Scriptures in our
Gospels and Pauline Epistles, especially in the Epistle to
the Hebrews.1 And yet Philo, with whom Peter had
familiar intercourse, is said, on the most ancient
authority, to have composed the Book of Wisdom, with
which the Epistle to the Hebrews (by Apollos) is un-
questionably connected, although the Philonian work,
by the general tenour of its teaching, excludes the car-
dinal doctrines of Christianity,' the incarnation, atone-
ment, and the resurrection of the body.
The counter-argument, that the doctrinal character
of the Book of Wisdom is · foreign to the pure Hebrew
mode of thought,'? may be at once dismissed, if a
pre-Christian gnosticism can be proved, which Philo
adopted. As this Essenic and Eastern gnosis was based
on the doctrine of two worlds with its respective rulers,
of which there is no trace in Israel before the Captivity,
it is a striking confirmation of the Philonic authorship,
that in the Book of Wisdom the personal devil, or Satan,
the serpent, is mentioned, whilst the Wisdom of God,
though identified with the Spirit of God, is personified
in the other Apocrypha, in Ecclesiasticus or the Book of
Sirach, and in the Book of Proverbs closed at an inde-
finite time. The identity of personified Wisdom with
the Spirit of God, of the supermundane creation of God
with the Spirit brooding over the waters, renders futile
all subtle arguments about a possible distinction
between the personified Word of God and the personi-
fied Wisdom of God, as respectively representing the
mediative element in the action of God and that of
his omnipresence.' Fire was the symbol of the Spirit
of God, and thus of Wisdom ; and as in the Book of
Wisdom the Almighty Word of God is compared to
1 Eus. H.E., ii. 17.
2 Canon Westcott, in Smith's Dict. of the Bible,
E 2
100
THE ESSENES AND THÈ EAST.
lightning, so in the same Scripture the fiery and brazen
serpent is explained as the symbol of the word of God,
which healeth all things,' as 'the Saviour of all, who
had already preserved Adam and brought him out of
his fall.1
The Wisdom of God is only another name for the
Word of God; and the personification of this premun-
dane Saviour may be identified with the Angel of God,
whom Philo designates in other writings as the com-
panion of the human soul, and at the same time as
God's Firstborn and God himself.
Yet in the Book of Wisdom no incarnation of this
Angel-Messiah is announced. This may be explained
by the secret tradition of the Therapeuts. No more is
said, than that through the Wisdom of God pious souls
in all ages are made 'sons of God and prophets.' These
are the expressed Messianic views of Philo, who per-
sonifies the Word of God or Messiah, though he never
refers even to an expected Messiah, and no more than
John the Baptist (the Essene) regarded his contem-
porary Jesus as the fulfilment of such expectations.
This cannot be a mere chance, since even Josephus,
probably for three years an Essene, avoids the Messianic
doctrine, perhaps because as an Essene he had pro-
mised not to divulge it. The combination of the Phil-
onic, and, as we shall see, Essenic conception of an
* Angelic Messiah and Son of God with the Hebrew con-
ception of a human Messiah and son of David, a com-
bination which meets us in the Septuagint, seems at the
outset to have been effected by the Essenes or Thera-
peuts of Alexandria. In order to have some ground to
claim the authority of Moses for their new theory of an
Angel-Messiah, they would so render those passages
which Hebrews might possibly regard as prophecies of
an anointed Man, that such interpretation should by the
'Prov. viii. 22, 31 ; Ecclus. xxiv.; Wisd. ix. 17 ; vii. 27 ; xvi. 6, 7, 12;
xviii, 15.
THE MEMRA OF THE TARGUM.
101
new text be excluded, and that the more perfect or
gnostic text should point to the Oriental and Essenic
conception of an anointed Angel.
The personified Wisdom or Word of God, as
described in the Apocrypha of the Septuagint, is by the
most ancient Targumim identified with the Angel of
God who followed Israel in the wilderness, which Angel
is by Stephen and by Paul, almost in the same words,
applied to Jesus Christ, the Angel-Messiah. According
to the Targum called after Onkelos, it was 'the thought
or Word of God' who created man in his own image,
in an image which was (stood or sat) before God.'
Again, it was the personified thought or Word of God
who said to Adam : The world which I have created
lies before me, darkness and light lie before me.' The
Word of God said : “Adam whom I have created is
now alone in this world, as I am (alone) in the highest
heaven. Thus it was the Word or Memra, the Angel
of God, who created Adam.1
According to the pre-Christian Targumim, called
after Jonathan, it was not God who was with the lad
Ishmael, but the Word of God was aiding him; the
voice of the Word' was heard by Adam and Eve in
Eden ; the glory of God went up from Abraham; the
personified Word came to Abimelech, to Jacob in
Bethel, to Moses on Sinai ; the Divine presence, or
Shechina, is in heaven and reigns below, and it is by
the Targumist identified with the Angel of God who
went before and followed Israel in the wilderness.
Again, the passages about Shiloh, about Judah's sceptre,
and the star of Jacob, are Messianically interpreted. In
the Targum after Jonathan the Maleach, or messenger,
in the Book of Malachi is described as an Angel, as a
celestial and premundane being, hidden from the eyes
of men till born at Bethlehem. The two natures of the
1 Targ. Onk. Gen. ii. 27 ; iii. 9; iv. 22, &c.
2 Gen. xlix. 10; Num. xxiv. 17.
102
THE ESSENES AND THE EAST.
celestial and the terrestrial Messiah are kept distinct. :
My Word’ rejoiced over my servant the Messiah.'
Among the seventeen passages which in this Targum
are explained Messianically, is also the one about the
serpent-bruiser. The Bereshith-Rabba, a record of
ancient tradition published in the sixth century A.D.,
explains the Spirit over the waters as the Messiah of
the future world, who sits at the right hand of God.
It is stated there that the Messiah has been with the ..
Church in the wilderness,' as “Rock of the Church of
Zion.'1
Conclusion.
The argument which runs through this Chapter is
the following. Philo, the earliest and highest authority
for all we know about the Essenes, connects them, at
least indirectly, with East-Asiatic religions. Like the
Pythagoræans, the Essenes may have derived their
peculiar doctrines directly from the East. Psammetick,
Alexander, and Asôka had paved the way for such
direct transmission, and the Parthian kingdom had ever
since B.C. 250 established a bridge between East and
West. The remarkable parallel between the three
classes of the Magi and the three classes of Rabbi shows,
that after the Return from Babylon close relations were
established between the land of the Jews and the land
of the Magi. The connection of Daniel with the Magi,
their identification with the Chaldæans, the prophet's
probable return under Ezra, and the almost certain
foreign origin of the synagogues, throw some light on
the important period of Jewish captivity in Babylon.
If the naturalised stranger in Israel, to whom the
Rechabite and Essene belonged, at least since the time
of Moses, was descended from the Medo-Chaldæans, who
lived in Abraham's native city of Ur, the verbal tradi-
1 Targ. Jon. to Isaiah xlii. 11, 1, and xv. l; comp. Acts vii. 37, 38;
1 Cor. x. 1-4.
DID ESSENES EXPECT AN ANGEL-MESSIAH ?
103
tion of the Jews, the Massora, said to have been trans-
mitted ever since Moses, and perhaps identical with
the ancestral tradition of the Essenes, which they kept
secret, and of the Pharisees, to whom the Sadducees
did not permit its promulgation among the people, this
verbal tradition among Israelites may be connected
directly or indirectly with the East. The non-Hebrew
doctrinal element which the Essenes represented can
clearly be traced to Parsism and Buddhism ; and the new
words and doctrines introduced into Hebrew Scriptures
after the Return from Babylon, as also the doctrinal de-
velopment in the Targ umim, in the Septuagint, and
in the canonical and non-canonical Apocalypses, is best
explained by the spread of Essenic influence in Palestine
and Egypt.
The Essenes believed in Angels, and they also may
have believed in an Angel-Messiah. If so, they were
bound not to reveal anything with regard to their
Messianic expectations, of which, in fact, nothing has
been transmitted to us before the time of Elkesai, about
100 A.D. This leads us to assume, at the outset, that
the Essenes, according to their secret tradition, and
thus before the time of Elkesai, member of their sect,
expected as Messiah an incarnate Angel.
104
THE ANGEL-MESSIAH
CHAPTER V.
THE ANGEL-MESSIAH.
Messianic conceptions in East and West—The anointed Angel and the
anointed Man--Essenic expectation of an Angel-Messiah-The Eastern
source of that and similar doctrines explains the parallels between the
earliest Buddhistic and the earliest Christian records - When was the doc-
trine of the Angel-Messiah applied to Jesus Christ, as it had been ap-
plied to Gautama-Buddha ?
Messianic Conceptions in East and West.
- In the most ancient parts of the Zendavesta the one
God Ahura Mazda or Ormuzd is designated as the first
of seven angels or watchers, in conjunction with whom
he created the world by his . word. But by later
passages in the holy book of the Iranians the honour of
the first of seven àngels is attributed to a vicar of God,
to a mediator, to a divine messenger or angel, to
Sraosha. This ideal hero and Messiah of Iranian tradi-
tion was originally connected with fire, and thus, with
the seven stars of the Pleiades, from which a divine
messenger, the Mâtarisvan, according to Indian tradition,
brought down the fire, as already pointed out. Fire
was the symbol of the spiritual power, the Megh or
Meh of the Zendavesta, the Mah or Maha in Sanscrit,
and the Maya of Buddhism. This divine messenger and
importer of fire, and of the spirit symbolised by fire,
was called Agni, whose secret name was Mâtarisvan, the
heavenly man from the Pleiades in Taurus, the throne
Eliise
1 In Genesis Jehovat is recorded to have said, as is implied, to some
angels surrounding him : 'Let us make man in our image, after our like.
ness. According to the Targum, this was said to the Word.
THE ANGEL-MESSIAH OF BABYLONIANS.
105
DV
.
of the God of seven stars, of Indra, the celestial bull, as
of Osiris, of Zeus-Chronos, of the Sibut of the ancient
Babylonians, the Sebaot or Sabaoth of the Hebrews,
and so also of other deities. We pointed out that Zeus-
Chronos, the creator of fire, and whose seven sons may
be connected with the Pleiades, in order to frame the
world, according to Greek theogony, transformed him-
self into Eros, the god of love, who became the vicar of
Zeus and the framer of the world. Eros stands in the
same relation to Zeus that Serosh stands to Ormuzd ; and
the Eros of the Greeks may safely be identified with
the Serosh or Sraosha of the Zendavesta.
It thus becomes probable that the West-Iranians,
the Chaldæans, Casdîm, or conquerors of Mesopo-
tamia, in B.C. 2458, the year of Shem's birth, that
those whom Berosus calls Medes—and who may already
then have had Magi_introduced into the West the
doctrine of the Angel-Messiah. At all events not long
after, if not ever since this Median conquest by the
Casdîm or Chaldæans, whom we regard as the Shemites
of Genesis, the ancient Babylonians knew of such a
celestial being who distributed good among men, as his
name, Silik-mulu-dug (khi ?) implies. He is said to
walk before or to be the forerunner, the messenger, of
Hea, who is provably the God in the Pleiades, like the
Sibut of the Babylonians.2 As was done by the Agni of
the Indians, this Angel-Messiah of Mesopotamia was
connected with the Arani or fire-sticks.
A mediatorial position similar to that assigned to
Serosh was held by Mithras, who was first connected
with fire and then with the sun. Like Ormuzd, Mithras
is represented riding on the bull, and Jehovah is described
as riding on the Cherub, Kirub or bull. This bull is
certainly the constellation of Taurus; and the same
Mithraic representation connects with the bull a scor-
LULU
1 Die Plejaden, 176.
? Lenormant, Magic, translated and edited by B. Cooper.
106
THE ANGEL-MESSIAH.
pion, evidently the opposite constellation. Also the
Hebrews knew traditions according to which the Memra
or Word of God, the Messiah, was symbolised first by
fire, that is, by the fiery or brazen serpent, which
probably pointed to lightning, and later the Hebrews
symbolised the Word by the sun.
The transition from fire-symbolism to sun-symbolism
took place in early historical times. The seven stages
of the tower of Babel or Bab-Il were probably com-
menced by the first king of the Median dynasty, who
ascended the throne in the implied year of Shem's birth,
when the mixed race of conquerors and conquered, of
Japhetites and Hamites, had risen to political import-
ance. This first king of the first historical monarchy is
called Zoroaster, by Berosus, the Chaldæan historian,
after the great Eastern reformer, born in the Aryan
home. Reasons can be given for identifying with this
potentate the Nimrod-Merodach of the Bible and the
Takmo-Urûpis (Urûpa) of Iranian tradition, the possessor
of the same cities which are enumerated in Genesis as
forming the beginning of Nimrod's empire. These
seven stages of the Median tower of Babel, with which
the seven walik, may be compared which the Medes
built for Dejokes, were by the finishers and restorers of
this tower, if not by Urukh, certainly by Nebukad-
nezar, dedicated to the seven planets, or rather to sun,
moon, and five planets. Excavations on the Birs-
Nimrud have shown that the sun was symbolised by
the middle or highest stage, the moon and the five
planets by the other stages, which were ranged in
accordance with the Chaldæan reckonings respecting
the distances of these bodies from the earth. Exactly
the same order has been observed in the distribution of
the seven gates of Thebes; and also, excepting one trans-
position, in the symbolical interpretation given by Philo
and Josephus to the candlestick of Moses. Philo states
that the central lamp symbolised the sun; but that ac-
IS-
CHRIST IN THE MIDST OF THE CANDLESTICK.
107
cording to the deeper knowledge or gnosis it symbolised
the Word of God, which the Seer at Patmos describes
in the Apocalypse as the Messiah appearing in the
midst of the candlesticks, and being the first of seven
angels.
The link thus established between Eastern and
Western symbolism is confirmed by a remarkable
parallel between the seven priests of the Soma-sacrifice
in the Rig Veda, and Zechariah's vision of the candle-
stick. The central priest of the former invoked the
Deity. This may be compared with Ezechiel's vision of
the man clothed with linen, as priest, who was sur-
rounded by six other men, and who performed the
office of sealing the foreheads of the chosen, a symbolism
which in the Apocalypse of John is directly connected
with the Messiah. Already in the Book of Proverbs
Divine Wisdom is personified and apparently placed
above the angels. With this Messianic symbolism of an
Angel-Messiah connected with six other angels we shall
with ever increasing probability connect the vision of
the nameless angel, the Angel of the Lord, as one like a
son of man. This vision is recorded in the Book of
Daniel, a book certainly not closed till after the founda-
tion of the Essenic corporation, of which we try to
prove that its higher members transmitted the doctrine
of the Angel-Messiah.
The Messianic conceptions of the East, which were
connected with the symbolism of the number Seven, and
referred to an ideal celestial hero and Messiah, sooner
or later had to make way for the new conception of a
celestial Messiah in the flesh, of an incarnate Angel-
Messiah. It cannot be even approximatively deter-
mined at what time this change in the Messianic
conceptions took place in the East, but Gautama-
Buddha was not the first to whom this Messianic
1 Ernst von Bunsen, Das Symbol des Kreuzes bei allen Nationen, 92-
104; Die Plejuden, 231–239.
108
ANGEL-MESSIAH.
TO
THE doctrine was applied. Also the ancient Babylonians
knew of an Angel-Messiah among men, probably before
the time of Abraham. The naturalised strangers among
the Israelites, probably descendants of the Chaldæans
among whom Abraham lived, and who in the Book
of Daniel are identified with the Magi, may have trans-
mitted this Eastern doctrine of the Angel-Messiah. Since
Daniel was instructed in the science of the Chaldæans or
Magi, and since the three classes of the Rabbi must be
associated with the three classes of the Magi, we expect
to find that in the Hebrew Scriptures composed after
the deportation to Babylon there will be traces of this
Eastern doctrine about the Angel-Messiah.
We must distinguish in the Old Testament the
earlier prophecies and expectations of an anointed Man
from the later prophecies and expectations of an
anointed Angel.
Already Isaiah the son of Amos had prophesied,
probably in connection with Nathan's announcement to
David, that on a Davidic descendant, ' a Branch, the
Spirit of the Lord would rest, thus implying that God
would anoint the son of David with the Holy Ghost.
This future Anointed or Messiah would confer on Israel
a Messianic mission. The Babylonian Isaiah, the un-
known prophet, the so-called evangelist and precursor
of the Gospel-dispensation, the author of the Second
Part of the Book of Isaiah, had pointed to the people
of Israel to whom the Messiah was to be sent, as the
people to whom the mission of the Servant of God was
to be confided, as the nation through which the King-
dom of God was to be set up on earth. A representa-
tive of this Messianic people, Haggai, had called him-
self the messenger, as if pointing to a man like Moses,
chosen from among his brethren, whose coming Israel
expected, as “the messenger of the covenant. This
divinely inspired human messenger, or “Maleach,' was
by Zechariah again called “the man whose name is the
ISAIAH'S VIRGIN-SON.
109
Branch.' In another of his visions Zerubbabel and
Joshua are probably referred to as the two Anointed
Ones or Messiahs. It is possible that the Prophet
intended thereby to point to the temporal and to the
spiritual ruler in Israel as the most enlightened organs
of Messianic power among the Messianic nation.
In all these passages the Messiah is described as a
descendant of David who would be anointed by the
Spirit of God and become a messenger of God. But
the word “maleach' has the double meaning of messen-
ger and of angel ; and since the introduction of the
doctrine of angels into Israel, probably coupled with
the new definitions for the Deity, Shemeh, or Name,
and Memra, or Word of God, a passage in Isaiah was
Messianically interpreted which originally was under-
stood to refer either to young Hezekiah or to a son
born to Isaiah by his wife. Although the Hebrew
word for virgin, “bethulah,' is not used in this passage, it
became interpreted as if it were in the text. By such
means the doctrine of a virgin-born Messiah was intro-
duced into the Scriptures, which doctrine Clement of
Alexandria designates as a false doctrine."
A scriptural basis was thus created for the new
doctrine of the Angel-Messiah, of which there is no trace
in any of those Scriptures of which it can be asserted
that they were composed, in the form transmitted to
us, before the deportation to Babylon. The erroneous
passage in Isaiah was connected with the passage in
Genesis about the enmity between the seed of Eve and
the seed of the Serpent, which enmity should lead to
the destruction of the latter by the former. This
passage in Genesis, whether it existed or not in the
1 Strom. vii. 16: “Many even down to our time regard Mary, on account
of the birth of her child, as having been in the puerpural state, though she
was not.He makes no mention of the account in Matthew, transmitted to
is, about Mary's virginity; this he must have done if, in the second cen-
tury, this passage had already been inserted into the Gospel after Matthew,
110
THE ANGEL-MESSIAH.
time of Isaiah, contains an unmistakable reference to
the Eastern symbolism of successive ideal heroes of
light, who conquer the ideal heroes of darkness, and
who are all symbolised by the serpent, as the Satan or
adversary. This symbolism refers, as we showed, to
the figures on the sphere, where the constellation of
the Serpent and the adjoining one of the Scorpion are
placed near the autumn-equinoctial point, whilst the
heroes of light are connected with the constellations of
the spring-equinox. The position of the sphere on
Christmas-day, on the birthday of the sun, shows the
serpent all but touching and certainly aiming at the
heel of the woman, that is, the figure of the constel-
lation Virgo.1 This pre-Christian symbolism would
still be historical even if the existence of Gautama
could be doubted, whose symbol was the sun, and who
is reported to have been born on our Christmas-day,
like Jesus, the Sun of Righteousness.
We are thus led to assume, that some time after
the deportation to Babylon the expectation of an an-
ointed Man was by some Jews changed into the expec-
tation of an anointed Angel. Since after the Return
from Babylon, as we have seen, new definitions of the
Messiah were introduced into Jewish Scriptures, and
since at that time the existence of the Essenic corpo-
ration, a secret society of Jewish dissenters, can be
proved, by whom some non-Hebrew doctrines and
customs have been introduced into the Israelitic com-
munity, the Essenic origin of the new doctrine in
Israel of an Angel-Messiah becomes probable. We
shall now try to prove that the Essenes were the first
historical organs of such an expectation in Israel.
1 In the text of the Itala and in that of Jerome, the woman, that is the
Virgin, is said to be the bruicer of the serpent, and this entirely harmonises
with the position of the sphere on the birthday of the virgin-born, which is
also the birthday of the sun.
ELKESAI
Essenic Expectation of an Angel-Messiah.
Epiphanius, Bishop of Constantia and Metropolitan
of Cyprus (A.D. 403) states, that the Essenes continue in
their first position and have not altered at all.' Speak-
ing of the Ossenes, who were closely connected with the
former "sect,' he records the tradition that they had
originated in the regions of Nabatæa, meaning not Meso-
potamia, but Arabia-Petræa; and among other places
he mentions, the surrounding neighbourhood of the
Dead Sea, on the Eastern shores of the lake, not on the
Western, where, according to Pliny, were in his time
the settlements of the Essenes. “A certain person
named Elxai joined them at the time of the Emperor
Trajan.' The Bishop says, that he was a false prophet,
and that he wrote a so-called prophetical book, which
he propounded to be according to divine wisdom.? ...
A Jew by birth, and professing the Jewish doctrines,
he did not live according to the Mosaic law, but intro-
duced quite different things, and misled his own sect
... He joined the sect of the Ossenes, of which some
remnants are still to be found in the same regions of
Nabatæa and Peræa towards Moabitis; and these
people are now called Simseans,' that is Sampseans,
after the sun. Epiphanius finally refers to their rejec-
tion of “the sacrificial and altar-services as repulsive to
the Deity,' also to their rejecting the eating of animal
flesh which is common among the Jews,' and finally of
their rejecting the sacrificial altar and the sacrificial
fire,' though commending purifying water.'
According to other traditions, the same Elxai,
Elkasai or Elkesai, before he went to Palestine, arose
in the year 97 A.D. as a religious teacher in the North-
east of Arabia in the regions of Wasith and Bassrah.
The Christian-Gnostic sect of the Mendæans or Man-
Adv. Hær. I. 1. 28; ed. Col. 1682, and Adv. Ossenes, I. xix. 39 ;
comp. Ginsburg, The Essenes.
112
THE ANGEL-MESSIAH.
dæans regarded him as its originator. The latest
investigations have proved, that Elkesai is identical
with an individual whom the Arabian writer En-Nedim
calls Scythianus, and whose disciple had been There-
binthus-Buddha.' He seems to have come from that
part of Scythia to which the independent Parthia
belonged, since Scythia in the time of the Roman
empire bordered in the south on India, as did the
Parthian kingdom of the Arsakides. According to
Hippolytus, Elkesai was said to have received the book
which was called after him? from the Parthians in the
city of Sera, the capital of Serica, according to Ptolemy
the country in the North-western part of China and the
adjacent districts of Thibet and Chinese Tartary. Sera
is supposed to have been Singan on the Hoang-ho, by
others Peking. Already the Babylonian Isaiah con-
nected the Chinese with Israel by referring to the
Sinim, the Persians of the Septuagint, which former
word the highest authorities connect with Southern
China, the classical Sinæ. The connection of the Book
of Elkesai with Parthia is very important, as the
Parthians formed a bridge between the asceticism in
Mesopotamia and that in India. We may safely con-
nect Elkesai, the Jew, with the Cassîdim or Assidæans
of Palestine, and thus indirectly with the Median and
Magian Casdim, the conquerors of Mesopotamia be-
fore the time of Abraham, with the Chaldæans, with
the strangers in Israel.3
The 'name' Elkesai in Hebrew means the hidden
power,' and thus referred to the invisible spiritual
power,' the Maga of the Magi and the Maya of the
Buddhists. With the name Elkesai may be connected
the name of the village Al-kush, near Mosul on the
1 Chwohlson, Die Sabier und der Sabismus.
2 Refut. ix. 8–12 ; x. 25; comp. Eus. H. E., vi. 38; Epiph. Hær. xix. ;
Theodoret. Hær. fab. ii. 7.
3 For the transmitted extracts from the Book of Elkesai, see Appendix to
Hilgenfeld's Greek Hermas.
CAPERNAUM OR NAHUM'S VILLAGE.
113
11
Tigris, to which Nahum the Elkoshite is said by
modern tradition to have been transported, and where
Josephus states that Nahum wrote his prophecy about
the fall of Nineveh. Sargon may have transported
him in the year 720, and he may well have lived to see
the fall of Nineveh. Nahum would hardly have been
called by Hebrews the Elkoshite after the presumable
place of his captivity where his grave continued to be
shown to Jewish pilgrims in the middle ages. Unless
this tradition be regarded as fictitious, invented for
the convenience of Babylonian Jews, there must
have been two Elkosh, for a village of that name
in Galilee was pointed out to Jerome, then in ruins.
Hitzig has identified this Elkosh with the original name
of Capernaum, Kaphar-Nahum, or village of Nahum.
Whether we assume the existence of the two places or
not, the name of Elkesai, of the Jew who rose as a pro-
phet in Mesopotamia, and who was also accepted as
such by the Nazarenes and the Essenes in Palestine,
may be connected with the name of the birth-place, if
not also of the burial-place, of the prophet Nahum.
Like the secret books of the Essenic Therapeuts, to
which reference will presently be made, the Book of
Elkesai was a hidden book, an Apocrypha, which was
only entrusted to the Initiated and on oath, no doubt
on the oath of secrecy, like that of the initiated
Essenes, with whom Epiphanius directly connects him.
The Mendæans or Christian-Gnostics of Mesopotamia
derived their name from Manda de hajje, 'the word of
life. This is their secret name, whilst they give to
others Sobba, Saba, Sheba as their name. Their great
book,' Sidra Rabba, is also called Ginsa, the treasure.'
They possess a scripture on John the Baptist, who was
by Marco Polo found to be highly revered among the
Sabeans of Central Asia. The Mendæans were also
called disciples of John;' and 'the Sabeans of the
marshes' between the Arabian desert and the lower
114
THE ANGEL-MESSIAH.
Euphrates and Tigris are, by El-Ulum, the composer of
the Fihrist, called Mogtasilah, or those who wash (bathe)
themselves.' The principal rite of the Mendæans was
water-baptism, and the same can be proved to have
been the case among the Essenes whom Elkesai joined.
Philo calls them Essai; and as 'As'chai, from s'châ with
an aleph prefixed, means in Syriac “the bathers,' those
who are immersed or baptised, so John the Baptist'
may be regarded as a transliteration of John the
Essene. We then understand why the Essenes or
disciples of John acknowledged Elkesai as their pro-
phet, who is said to have been the originator of the
Mendæans, Sabeans, or disciples of John in Mesopo-
tamia, whose name Mogtasilah has the same meaning
as the As'chai of the Essenes.
Even if it could be proved that any of the Fathers
ever suspected that Elkesai-Scythianus-Buddha was not
an historical individual, but that his was a representa-
tive name, the historical germ of the tradition trans-
mitted by Hippolytus, Epiphanius, and others, might
be presumed to have been the following. A Buddhistic
tradition, contained in a book imported from China,
was promulgated by him in the first place among the
initiated Mendæans of Mesopotamia, who called them-
selves disciples of John and also Samans or Buddhists,
and in the second place among the Essenes of Palestine.
The connection of Elkesai-Buddha's doctrines with the
East is proved beyond dispute by the recorded fact,
that the Mendæans, before being received into the
Christian sect, had solemnly to denounce Zoroaster,
whose doctrines were by Buddha more generally in-
troduced into India. The connection of this early
Christian Gnosticism with the East, and especially with
Buddhism, is confirmed by what we know of the
contents of the book called after Elkesai. It was
imported from China, presumably having been intro-
duced there by such Buddhists as had been converted
MENDÆANS OR DISCIPLES OF JOHN.
115
to this faith through the instrumentality, director
indirect, of some of the 18 Buddhist missionaries, who
in the year B.C. 250 were sent to China from India by
Asôka and by the board for foreign missions which he
established. The Book of Elkesai was said to have
been revealed by an angel, called the Son of God,'
that is, by the Angel-Messiah, as whose incarnation, we
may now assume, the Essenes or disciples of John re-
garded Jesus, at least in the year 100 A.D.
This Angel-Messiah, proclaimed by Elkesai, was by
him and by the Mendæans mysteriously connected with
a female angel, called the Holy Spirit,' or Rucha in the
language of these Mesopotamian Sabeans, or disciples
of John. In Hebrew the word Ruach, signifying the
Holy Ghost, is of feminine gender; and in the Korân,
that is, in the tradition of the Hanyfs or Sabeans, to
whom Abraham and Mahomed are said to have be-
longed, the Holy Ghost is called Ruh. The connection
with the Holy Ghost of Elkesai-Buddha's doctrine about
the Angel-Messiah, contained in the book which he is
said to have brought from China to Mesopotamia and
to Palestine, is all the more remarkable, since the Angel-
Messiah or Buddha in Chinese-Buddhist writings, trans-
lated from the Sanscrit about the time of Elkesai, is
therein recorded to have been incarnated by the Holy
Ghost.' Thus is confirmed the connection of Elkesai's
book with China, and of his Angel-Messiah with Buddha.
Since Elkesai was a prophet among the Essenes, these seem
to have believed in an Angel-Messiah, and this Essenic
tradition may have been of Chinese-Buddhistic origin.
The Elkesaitans, like Philo and like the tradition in
the Pseudo-Clementines, regarded the Angel-Messiah in
whom they believed, as one of the continuous incar-
nations of Christ, just as the Buddha of the Buddhists
formed a link in the chain of incarnations of the
spiritual power or Maya, which is in angels and men.
Again, like the Buddhists, they believed the Messiah to
I 2
116
THE ANGEL-MESSIAH.
be born of a virgin, although the Ebionites, who stood
in some connection with the Elkesaitans, denied this
doctrine, of which Clement of Alexandria states, as we
saw, that it was not founded on fact.
In a probably not correctly transmitted, because
contradictory passage, Hippolytus states, that according
to Elkesai's assertion, Christ was born a man in the
same way as common to all (human beings), and that
(Christ) was not for the first time (on earth when) born
of a virgin, but that both previously and that fre-
quently again he had been born and would be born.
(Christ) would thus appear and exist (among us from
time to time) undergoing alterations of birth, and
having his soul transferred from body to body. In
another passage Hippolytus writes that the Elkesites
acknowledge that the principles of the universe were
originated by the Deity. They do not, however, confess
that there is but one Christ, but that there is one that
is superior (to the rest), and that he is transformed
into many bodies frequently, and was now in Jesus.
And, in like manner, that at one time (Christ) was
begotten of God, and at another time became the
Spirit, and at another time (was born) of a virgin, and
at another time not so. And (they affirm) that like-
wise this Jesus afterwards was continually being trans-
fused into bodies, and was manifested in many (different
bodies) at (different) times. And they resort to incan-
tations and baptisms in their confessions of elements.
And they occupy themselves with bustling activity in
regard of astronomical and mathematical science, and
of the arts of sorcery. But (also) they allege them-
selves to have powers of prescience.' 1
Like John the Baptist or Essene, Elkesai connected
forgiveness of sins with a new kind of baptism, evidently
with the repeated baptisms of the Essenes. These
1 Translation by Rev. Alex, Roberts, in Antenicene Christian Librury,
vol. vi. p. 389. Ou Mendæans, see Petermann, Herzog', l.6.
DAILY BAPTISMS.
117
baptisms seem to have taken place daily, since in
Rabbinical writings the Essenes or Chassidim forming
“the holy congregation in Jerusalem' are called, among
other names, hemerobaptists.' The baptism of the
Elkesites was solemnised in the Name of the Father and
of the Son, and under invocation of seven witnesses.
Similarly to the Essenes, the Elkesites rejected not only
the sacrifices and the partaking of meat, but also the
Pauline Epistles. It may be presumed that the latter
were rejected because of their universality, which prin-
ciple was upheld by the Essenic Therapeuts in Egypt,
with whom we shall connect Paul; but was opposed by
the separatist Essenes of Palestine, to which Barnabas
belonged. As the Therapeuts are by Josephus directly
connected with the Pythagoræans, so Hippolytus states
that some of the tenets of Elkesai were adopted from
those of Pythagoras. Finally, as the Essenes are in
Rabbinical writings identified with the Assidæans, Chas
sîdim, or the Pious, so Elkesai is by Hippolytus stated
to have called his disciples the Pious Ones. This bishop
of Portus, opposite Ostia, near Rome, born soon after
A.D. 250, testifies to the presence of Elkesaitans in Rome
in his own days. This is not unimportant, since the
Christology of the Pseudo-Clementines, published there,
and parts of which reach back to the first century,
entirely corresponds with Elkesai's doctrine on the
continued incarnations of Christ.
It is not necessary to point out what constituted the
distinguishing elements of discipline among the four
parties of the Essenes mentioned by Hippolytus, and
which we shall identify with the four classes of Buddhists
and Essenes, and with the four stages of purity dis-
tinguished by the Rabbis.1 Epiphanius states that the
Essenes continued “in their first position, and have not
altered at all. No mention is made by any writer of
the Messianic conceptions of the Essenes. As Elkesai
1 Chagiga, 18 a; Frankel, 1.c. 451.
118
THE ANGEL-MESSIAH.
became a member of their corporation, and was revered
by them as a prophet, the Essenes, who never altered
their creed, may be assumed to have held before Elkesai
and John the Baptist the Buddhistic doctrine of the
Angel-Messiah. This is indirectly confirmed by the
silence observed with regard to their Christology; which
silence is at once explained, if they believed in an Angel -
Messiah, for they were by oath bound not to reveal
anything connected with angels.
Philo's writings prove, as we have seen, the proba-
bility, almost rising to certainty, that already in his time
the Essenes did expect an Angel-Messiah as one of a
series of Divine incarnations. Within about fifty years
after Philo's death, Elkesai the Essene provably applied
this doctrine to Jesus, and it was promulgated in Rome
about the same time, if not earlier, by the Pseudo-
Clementines. We need not press the point that Philo
was, by Clement of Alexandria, called a Pythagoræan,
and that Josephus connects the Pythagoræans with the
Therapeuts, from which it would follow that Philo was
an Essenic Therapeut. In harmony with the doctrine
of Brahmans and Buddhists, and with later Essenic con-
ceptions of the Elkesaitans, Philo indicates that Moses
was an organ of the Messianic power or Word of God.
Moses was neither God nor man, but a supernatural
being, who had temporarily taken his abode in a mortal
nature. Philo implies that Moses had the power to
shake off at will the terrestrial element of his nature,
with all its exigencies, and that by fastings of forty days
he prepared himself for Divine revelations, so that he
was at once priest and prophet.
According to Philo, Moses was finally an incorporeal
phantom, similar to Marcion's description of the Messiah.
Philo states that Moses was raised to the highest of all
beings, that is, to the heavenly man, born after the
image of God. This man from heaven had “no part in
1 Clem. Alex. Strom., i. 15.
THE COMPANION OF THE HUMAN SOUL.
119
any transitory or earthlike essence. Not as man, but
as spirit, after the death of the body, Moses was per-
fected. The Word of God, which is in the Angel of
God according to Exodus, comes to man as “his angel.'
This Word of God, or Angel-Messiah, is by Philo also
called “the Name of God. We have seen that the ex-
pressions Memra and Adonai were not introduced into
Hebrew Scriptures before the Captivity or the Return.
Philo identifies the Angel-Messiah with the Shechina
above the Cherubim. The Angelic Word is the external
image of God, the pre-mundane type of mankind. The
Angel-Messiah is, according to Philo, the companion of
the human soul, the Divine light shining in the same,
the bread of heaven, the inseparable link of the universe,
the Angel of God and God himself, his Firstborn, the
· Mediator between the living and the dead, the Shepherd,
High Priest, and Advocate, the Paraclete or Comforter. 1
• It becomes probable that the Essenes represented, if
they did not introduce, among the Jews, that new Mes-
sianic conception of the Angel-Messiah, of which there
is no trace in the Old Testament, but which doctrine
was known to Parsism, and especially to Buddhism.
the Anos of heaven, then the light shi
IS
Parallel Doctrines and Rites of Essenes, Parsists,
Buddhists, and Pythagoræans.
The Essenes form the connecting link between
Magian, Rabbinical, and Gnostic Judaism on the one
side, and Parsism and Buddhism on the other. The
place which can thus be assigned to the Essenes in uni-
versal history is confirmed by the following points of
contact between the doctrines and customs of the Essenes
and those of the Parsists, Buddhists, and Pythagoræans.
1. The so-called Dualism of the Essenes, their system
i Comp. Vita Mos. iii. 2; De Somn. i. 6; De Incor. Man. 1; De Inst. ii.
8; De Sacrif. 2; De Leg. Alleg.i. 12; iü. 73; De Profugis ; De Mund. Opif;
Quod a Deo ; De Plant. Noæ ; De Agricul.; Quis Rer. Div. Hær. &c.
120
THE ANGEL-MESSIAH.
of two worlds, the distinction of an immaterial from a
material world, is directly connected with the most
ancient astronomical symbolism of the East, with the
division of the universe into two parts by the ideal line
connecting the two determining single stars, later con-
stellations, contemporaneously rising and setting on
opposite points of the horizon. The Essenic principle
of separation of body and soul, coupled with the assumed
antagonism between spirit and flesh, is entirely Bud-
dhistic, and was more rigidly maintained by the Thera-
peuts than by the Essenes.
2. Similar to the four castes of the Indians, of which
that of the Brahmans was the first, and corresponding
absolutely with the four grades of Buddhists, the Essenes,
like the Pharisees, were divided into four different
classes.' Josephus adds, 'the juniors are so much in-
ferior to the seniors that the latter must wash themselves
when they happen to touch the former, as if they had
been defiled by a stranger. These four orders of the
Essenes seem to have originated in the three classes of
the Essenes, that of the candidate, approacher, and the
associate, which correspond with the three classes of the
Rabbis, the scholar, master, and perfect master. The
lowest Essenic class-that of the scholar-was subdi-
vided into a double noviciate, of one and of two years ,
during which time he was an outsider, and was not
admitted to the common meals or to any office. This
connection is confirmed by the parallel between the
Rabbinical and the Magian three classes, for among the
Magi there was also a double noviciate. The organisa-
tion of the Magi forms a link between the corresponding
organisations of Essenes and of Buddhists. The four
classes of Aryas or Reverends among the Buddhists are
the following :(a) The Srolaâpanna, or "he who has
reached the stream' which leads to Nirvâna; (b) the
Sakrida-gâmin, or ‘he who returns once,' who will be
1 Babyl. Talmud, Tract Chagiga, 18 b.
BUDDHAHOOD AND ELIJAHHOOD.
121
born again but once; (c) the Anâgâmin, 'he who does
not return,' but is born again in the heaven of the Gods
and of Brahma; (d) the perfectly pure and sinless
Arhat. These four classes are directly connected with
the cardinal doctrines of Buddhism. They correspond
with the four classes of the Essenes and the four classes
of purity among the Pharisees, which were so marked,
that one who lived according to the higher degree of
purity became impure by touching one who practised a
lower degree.' 3
These four classes of Essenes were perhaps subdivided,
certainly connected with the Essenic eight stages of
spiritual progress, leading up to the mystic state called
· Elijahhood,' a name which confirms the view that Elijah
the 'tishbite' or stranger belonged, like the Rechabites
or Essenes, to the naturalised strangers in Israel. The
Buddhists have the “eightfold holy path'(Dhammapada),
eight spiritual states leading up to Buddhahood. The
first state of the Essenes resulted from baptism, and it
seems to correspond with the first Buddhistic state,
those who have entered the (mystic) stream.' Patience,
purity, and the mastery of passion were aimed at by
both devotees in the other stages. In the last, magical
powers, healing the sick, casting out evil spirits, etc.,
were supposed to be gained.4 Buddhists and Essenes
seem to have doubled up this eightfold path into four,
for some reason or other. Buddhists and Essenes had
three orders of ascetics or monks, but this classification
is distinct from the spiritual classification.
3. On entering the first stage of the noviciate, the
1 Köppen, Das Leben Buddhas, i. 398 f.
2 If, according to the monastic system of the Buddhists, a man could
attain at once the position of the Perfected, even as a layman (Hardy's
Eastern Monachism, 280 f.) this can only have been a comparatively late
innovation. (Against Lightfoot, Epistles of Paul, Colossians).
3 Ginsburg, 1. c. 21, where the similarity between the doctrines and prac-
tices of Essenes and Pharisees is pointed out.
4 Comp. Burnouf, Introduction à l'histoire du Buddhisme In dien, 290 ;
with Ginsburg, The Essenes, 13.
122
THE ANGEL-MESSIAH.
candidate for the Essenian order received an axe, an
apron, and a white garment. The axe has without
sufficient reason been identified with the Levitical spade
mentioned in connection with the camp. But the axe
could not have been used for the purpose of throwing
up the soil; and we know from Pliny, that the axe was
with the Magi an instrument of magic, that is, that it
symbolised ideas connected with the supposed super-
natural world and its spirits, the evil effects of which
upon man were to be warded off. The apron of the
Essenes may have corresponded with a similar rite of
the Magi, for Iranians and Indians had a holy girdle or
string, which was a symbol of initiation, and probably
was connected with the star-belt of Mithras. Equally
probable is the connection between the Essenic "holy
garments,' which had to be laid aside before the bath,
according to Josephus, with the Sadere of the Parsees,
a short robe of cotton, linen, or silk, which was worn
under the girdle. It was without sleeves, and Philo
describes the Essenic cheap garments without sleeves.'1
The Magi and Pythagoræans also wore white robes, at
least on solemn occasions; and to the Pharisean candi-
date was also given a kind of garment, according
to Talmudian tradition. If the Essene received an
apron before he was admitted to higher lustrations, it
is not improbable that the Pharisee of higher orders.
received a white garment for solemn opportunities.
4. The holy baths of the Essenes, to which the novi-
ciates of higher grades were admitted, harmonise well
with the holy water-symbol of the Ormuzd religion,
especially with the prescribed twenty-nine days of puri-
fication in the water which was ordered at the Magian
consecration; and they may be identified with the
1 Comp. for this and the following: Hilgenfeld, in Zeitschrift für wissensch.
Theologie, 1867, 1871, and his Jüdische Apocalyptic; Plin. H. N., xxxvi.
19 (34); comp. xxx. 2 (5); Philo, Apol. Oss. ii. 633; Eus. Prep. Ev. viii.
11 ; Spiegel's Avesta i. 8; ii. xxi.
EASTERN RITES OF ESSENES.
123
water-baptism of the Buddhists, who still sprinkle their
noviciates with water.1
5. The solemn oath which, exceptionally, the Essene
had to take on being admitted a full member of the
order, gives the same pre-eminence to the duty of
always speaking the truth, as this was done with the
Iranians, who, like the Essenes, forbad, at all events
discouraged, swearing on other occasions.
6. At least since the time of Philo, Pliny, and
Josephus, the Essenes had separate settlements, and the
same is reported about the Magi.3
7. The Essenes abstained from meat and wine, and
Eubulos attests the same custom as prevailing among
the upper classes of the Magi of later times. Bud-
dhism orders laymen as well as monks, Thou shalt not
kill what has life, . . and not drink fermented liquors.' 5
8. Again, in harmony with Buddhistic injunction,
and with the Iranian abhorrence of bloody sacrifices,
the Essenes abstained from offering the bloody sacrifices
ordered in the Mosaic books. In a symbolical sense
they regarded, as did the Pharisees, the table spread
for their meals, which were accompanied by prayers,
as their altar. Josephus reports that they offered
spiritual sacrifices “in themselves,' and Philo reports,
that instead of sacrificing any animals, the Essenes
endeavoured to make their minds fit for holy offering.'
The spiritual offering of self to God by prayer and
holiness is already enjoined in the Zendavesta or
interpreted revelation. Thus also the Septuagint,
almost certainly under Essenic influence, makes David
say that God does not desire sacrifice and burnt
offering. The words - mine ears hast thou opened are
1 See Chapter II., and Schlagintweit, l. c., 95.
? Spiegel, 7. c. ï. lv. f.
9 Ammianus Marcellinus, xxiii. 6.
4 Plin. H. N., xi. 42 (97); comp. Bernays' Theophrastos on Piety.
5 Köppen, Das Leben Buddhas, i. 334, 444.
6 Spiegel, Yaçna, xx. 1 ; xiv. 16.
124
THE ANGEL-MESSIAH.
left out, no doubt because they might be connected
with a carnal doctrine of inspiration, according to
which it was assumed that man can be made to hear
articulated sounds uttered by invisible beings. The
spirit of the spiritual and immaterial world could not
be supposed to produce articulated sounds audible to
man, according to Essenic principles. Instead of the
above words of the Psalmist, the text in the Septuagint
adds, a body hast thou prepared me. These words
may be connected with the essentially Essenic doctrine
transmitted by Philo, that the heavenly Messiah takes
his abode temporarily in mortal nature, and that the
Word of God comes to man as his angel.
9. In East and West the chariot of the sun seems
to have been the symbol of tradition, which latter had
originated in the East. This may be assumed to have
been the case with the Buddhists, who divided their
• Tradition from beyond,' or Wisdom from above, in the
great and in the small chariot. The word “ tradition,' or
“merkabah’of the Rabbis, is a compound of “rechab' the
chariot, and the verbal tradition was divided into two
classes, the history of creation and that of the chariot.
Since the sun was the centre of Essenic symbolism, it
is not improbable that Essenic tradition, which was
shrouded in mystery, was also symbolised by the solar
chariot. The Essenic Cassîdim, the pious, holy ones, or
saints, closely resemble the Buddhistic arhats, righteous
ones or saints, who were to become like the shining
body of Brahma, to enter into the brightness of the
sun,' the dwelling-place of Abìdha the sun-god, that is,
-the Nirvâna or destruction of matter, the final resting-
place of the soul, and centre of supernatural light.
10. As the Zendavesta recommends watching and
praying in the night, so the Essenes, according to
Josephus, never spoke about worldly matters before
sunrise, but offered up, with their faces towards the
1 Vendidâd, xviii. 15; iv. 122--126.
EASTERN RITES OF ESSENES.
125
East, as they did also at sunset, some of the prayers
transmitted by their forefathers, as if they supplicated
it to rise.' It has been pointed out, that the prayer
here spoken of seems to have been the national Hymn
of Praise, which still constitutes a part of the daily
Jewish service. In it the renewal of light is implored
from God as the Lord of the Universe, the Creator of
the rays of the sun; the (seven ?) chiefs of his heavenly
hosts are holy beings: 'He exalts himself above the
angels, and beams in glory upon his chariot throne,'
and the luminaries, rejoicing in rising and joyous in
setting, perform with awe the will of the Creator.'1
11. The three times of daily prayer with the Essenes
corresponded with the three times of daily sun adora-
tion prescribed in the Zendavesta. The prayer at
noon, which the Jews seem not to have added to the
morning and evening prayer till after the Return from
the Captivity, coincided with the prayer at the Essenic
meal at noon. In accordance with regulations in the
Zendavesta, the Essenes bathed before their principal
meal; and before as well as after it grace was said by
the priest. The daily labour of the Essenes ended in
the morning at the fifth hour, when they assembled,
girt round with their linen aprons, and had a baptism
with cold water before they went to the refectory,
purified as into a holy temple. We may therefore
assert that the prayer before meal took place exactly
at the sixth hour, or at noon.
12. In accordance with Brahmanic, and probably
with Buddhistic custom, certainly with that of the
Pythagoræans, the Essenic candidate for initiation bound
himself by solemn oath not to reveal to such as were
not members of this corporation the mysteries which
1 Comp. Berachot, 9; Ginsburg, 1.c. 69, 70.
2 Minokh. 357 f. ; Spiegel, 1. c. ii. li.
3 Laws of Menu, viii. 110–113; comp. Selden, De Jur. Nat. ii. 13; Liv.,
i. 24.
126
THE ANGEL-MESSIAH.
would be confided to him. But this was only one of
the many obligations laid upon him. Before he touches
the common meal, he swears by most awful oaths, first
to fear God, and next to exercise justice towards all
men, neither to wrong anyone of his own accord, nor
by the command of others; always to detest the wicked
and side with the righteous; ever to keep faith invio-
lable with all men, especially with those in authority,
for no one comes to office without the will of God; not
to be proud of his power, nor to outshine his subor-
dinates, either in his garments or greater finery, if he
himself should attain to office; always to love truth
and strive to reclaim all liars ; to keep his hands clear
from stealing and his mind from unholy gain; not to
conceal anything from the brotherhood, nor to disclose
anything belonging to them to those without, though it
were at the hazard of his life. He has, moreover, to
swear not to communicate to anyone their doctrines in
any other way than he has received them; to abstain
from robbing the commonwealth, and equally to pre-
serve the writings of the society, and the names of the
angels.'1
Like the Essenes, the Magi formed a secret society.
According to Ammianus Marcellinus,2 the Magi, whom
Herodotus described as forming a tribe among the
Medes, transmitted only through their descendants their
ancestorial tradition, which had been purified by Darius
Hystaspes, that is, had been more harmonised with the
religion of the East-Iranians or Zoroastrians. The
Magi were a religious caste or order, like the Levites
before the Captivity, after which they ceased to exist as
a body, probably because the Synagogue—which may
be regarded as of Iranian origin—was established with-
out reference to them, and because the Assidæans and
Essenes formed an order for carrying out purity of
I Josephus, De Bell. ii. 8.
? Amb. Marc. xxiii. 6; Spiegel's Avesta, ij. vi.
EASTERN RITES OF ESSENES.
127
living, for practising holiness. Into this Essenic order
many Levites may well have found a place after the
Return from Babylon, as guardians of tradition and
representatives of the holiness to which the people of
Israel was called. On this supposition, it would be
explained why Josephus states that the uprightness of
the Essenes is not of recent date, but has existed among
them from times of yore.' Thus alone a meaning can
be given to the statement of Philo, that the Essenes,
Jews by birth, were a 'fellowship of disciples' formed
by Moses. Again, it is only by connecting the Essenes
with the Medo-Chaldæans, who lived as “conquerors' or
Casdîm in Mesopotamia about 500 years before Abra-
ham's birth, and by thus connecting the Essenes with
the naturalised stranger in Israel, that we can under-
stand how Pliny the Elder (A.D. 23–79) called the
Essenes a' "hermitical society, having existed thou-
sands of ages.' We saw that in the time of Nimrod-
Merodach, probably the first king of the Median dynasty,
whom Berosus calls Zoroaster, the Medes may have
had a corporation, if not tribe, of Magi or priests, of
whom it can be proved that they formed a senate
under Arsakes and his successors since 1.c. 250. Thus
the elders' of Israel formed the senate' of the people,
according to the meaning given to the presbyters in
the Septuagint, in the Books of the Maccabees and of
Josephus.
13. The Essenic novice of the first stage, which
lasted twelve months, on entering had to cast all his
possessions into the common treasury, and this was in
harmony with the attested custom of the Magi.) The
Essenic and Magian and also Buddhistic principle of
community of goods, the renouncing even of all per-
sonal property by the Therapeuts, is entirely foreign to
the Mosaic law and to the cardinal preculiarities of
Hebrew character. Yet the ascetic life with which it
1 Diog. Laert. Procem. 6 (7).
128
THE ANGEL-MESSIAH.
is connected is even more ancient than Moses, inas-
much as the Books bearing his name contain regula-
tions for the vow of the Nazarite or Nazirite of days,
whilst the institution of Nazarites for life was probably
of at least equal antiquity. The great similarity be-
tween the Jewish Nazarite and the Indian hermit con-
firms the foreign origin of this institution among the
Jews. It is regarded by Cyril of Alexandria (A.D. 412-
444) as introduced from without, and this view is very
generally accepted. Although the bishop must have
had some reason for connecting the long hair of the
Nazarites with an Egyptian custom, yet neither among
the Egyptian priests nor generally among male Egyp-
tians such a custom prevailed in the time of Herodotus.
The father of history states, that the Egyptians · from
early childhood have the head shaved,' and that the
Egyptian 'priests shave the head. This, as well as the
shaving of the beard, was a general custom among the
male population. It has been shown, however, that
the ancient customs among the Egyptians to anoint the
guest's artificial hair with oil, and the priest's touching
the king with his finger as a symbol of his having been
anointed, point to rites imported from a foreign country.
They especially point to India, from whence the original
Egyptians seem to have come, and where the rite of
cutting off the hair from the entire body never existed.1
The Brahmanic priest, although wearing the tonsure,
was ordered to let his hair grow long on his head,
beard, and body, and he was anointed by the holy oil.
Contrary to this Brahmanic rite, the Buddhist novice
was enjoined not to ornament himself with flowers and
ribbands, nor to use scents, nor to anoint himself.'
Again, the Buddhist Sramana or tamer of the senses,
therefore, even the Buddhist of lowest order, was not
allowed to possess anything. 2
1 Wilkinson, Ancient Egyptians, ii. 327 f.
2 Köppen, l. c. i. 334, 366.
EASTERN RITES OF ESSENES.
129
: The Essenic rule which enjoined community of
goods and forbad the use of the anointing oil can only
be connected with the corresponding rules among
Buddhists and among the Magi. Even the more an-
cient East-Iranian tradition in the Zendavesta, where
the Magi are not mentioned, contains regulations about
the cutting of the hair and nails, and removing them
from the pure men,' which exclude the hairs of the
East-Iranians ever having been anointed with oil. Of such
practice there is no trace in the Zendavesta. According
to Herodotus, and probably according to the monuments,
the Assyrians always wore the hair long; and though
nothing is said about their ends being cut, it may be
assumed that the Zoroastrian order continued to be
respected by them. The servants of Ormuzd, and so
also the Hebrew priests, were to cut off the ends of
their hairs, to poll them. But Xenophon states, that:
the Medes of the upper classes, and therefore also the
Magi, wore wigs. We may therefore assert, that the
Magi never anointed themselves, which the Buddhists
were forbidden to do. Contrary to the Hebrew prac-
tice and order, the Essenes abstained from the use of
the anointing oil, which the Jews generally did only as
a sign of mourning. This Essenic regulation, like that
referring to the anti-Jewish priņciple of community of
goods, cannot possibly be separated from, and must be
connected with, the parallel Magian and Buddhistic
customs. The Pythagoræan use of ointment may be
connected with the Brahmanic rite.
14. Love of truth was inculcated by Essaism, as by
Parsism and Buddhism, and was promised by an oath.”
Josephus states of the Essenes, that every word with
them is of more force than an oath. He adds: “They
1 Vendidad, xvii. 10 f.; Herod. i. 195; Lev. xxi. 5; Ez. xliv. 20; Xen.
C'yrop., i. 3, 2.
. 2 Spiegel, 1.c., ii. lv. Every wember of the royal Kshatriyâ line had to
take an oath that he would scorn the lie.? (Beal, Romantic History of
Buddha, 222.)
130
THE ANGEL-MESSIAH.
.
avoid taking an oath, and regard it as worse than per-
jury; for they say, that he who is not believed without
calling on God to witness, is already condemned of
falsehood.?1
15. Prediction of future events was practised by the
Magi, Essenes, and Pythagoræans.
16. Some of the Essenes and all Therapeuts ab-
stained by their own free will from marriage, which
Buddhism forbad for monks only, whilst to all Parsists
celibacy was an abomination. The Pythagoræans must
have allowed matrimony, as Pythagoras was married.
17. The equality of all men was a fundamental
Essenic and Buddhistic principle, which excluded
slavery and made all free and mutually serving each
other,' as Philo states about the Essenes. The Bud-
dhistic principle of universality, and of regard for the
religions of others, does not seem to have been implicitly
followed by the Essenes during the rising of the
Maccabees, if we identify the allies of the latter, the
Assidæans, with the Essenes. But they could not in
such trying times have kept their promise to detest
the wicked and side with the righteous,' without risking
their lives in the defence of what they regarded as
Yet Philo could attest, that the Essenic body was a
peace society, which discouraged war as much as
possible, and anything which might lead to it.
18. Although the Essenes, according to Josephus,
did nothing without the injunctions of their overseers,
and had all things in common, yet they were at liberty
to help the needy, to show mercy, help the deserving
when in want, and to give food to the hungry. With
the Buddhists the first of their six cardinal virtues is to
have compassion.
i Clement of Alexandria says the same about the true Gnostic. Strom.
vii. 8.
2 Köppen, l. c. i. 352.
3 Köppen, l. c. i. 373.
EASTERN RITES OF ESSENES.
131
19. The figurative or allegorical interpretation of
symbols is by Philo spoken of as practised by the
Essenes, who philosophised on most things in symbols,
according to the ancient zeal.' They worked out them-
selves the ethical part of their Scriptures, “using as
their guides the laws which their fathers inherited, and
which it would have been impossible for the human
mind to devise without Divine inspiration ; herein they
instruct themselves at all times, but more especially on
the seventh day. As old and young then assembled in
the synagogues, the interpreter or Targumist, one of
those who have most experience,' expounded what the
reader had read, and in so doing passed over that
which is not generally known,' that is, the secret tra-
dition with which the elder members of the society
were alone acquainted. From this it follows, that the
deeper sense or gnosis, the allegorical meaning of the
Scriptures, was entrusted only to the Initiated, that is,
to the full members. Writing about the Therapeuts,
Philo states, as reported by Eusebius, that as they are
engaged with the sacred Scriptures, they reason and
comment upon them, explaining the philosophy of their
country in an allegorical manner; for they consider the
verbal interpretation as signs indicative of a secret
sense communicated in obscure intimations. They have
also commentaries of ancient men, who as the founders
of the sect, have left many monuments of their doctrine
in allegorical representations, which they use as certain
models, imitating the manner of the original institution.'
A similar practice seems to have prevailed among
the Magi, inasmuch as, according to Ammianus Mar-
cellinus, they transmitted their ancestorial tradition
exclusively through the members of their society, a
privilege to which it may safely be assumed the novi-
ciates of both stages were not entitled. Since marriage
as a rule was discarded by the Essenes, they could not
found their order upon natural descent; and the latter
* 2
132
THE ANGEL-MESSIAH.
thus differed from the Magian institution. Also the
Buddhistic division of their tradition into a great and
small conveyance, like the division of the Rabbinical
tradition, seems to point to a gradual initiation in the
mysteries of transmitted lore.
20. Like the Magi, some of the Essenes were physi-
cians; and the Essenes in Egypt called themselves
Therapeutæ, probably not only as healers of the body,
but also of the mind and the soul. The Essenes “in-
vestigated medical roots and the property of minerals
for the cure of distempers. According to the Talmud,
as well as to Byzantine and Arabian writers, already
Solomon was held to have written works on miraculous
cures and driving out evil spirits. The physicians
among the Essenes may have formed a special class ;
and, as there were Theosophists among them, these
may have formed a class also ; and a third class may.
have been formed by exorcists, or those who drove out
evil spirits. Certain it is, that the Magi in the time
of Daniel were divided in these three classes, as was
also the very ancient Chaldæan book on Magic.
21. From the East, whether through the Magi, or
Buddhists, or Pythagoræans, or Egyptians, the Essenes
must have derived their doctrine about the immortality
of the souls. The Essenes held, that the souls come
out of the most subtle ether,' that is, from the supposed
immaterial world, and that they are enveloped by their
bodies as in a prison-house, till, released from servitude,
they'rejoice and mount upwards.' Thus it is implied,
that they return to the immaterial world of spirits,
where matter is annihilated, that is, to the sun, as to
the Nirvâna of Buddhists.
22. The presumable Essenic expectation of an Angel-
Messiah is that of the Iranians and Buddhists, and it was
kept secret, as were many important Essenic doctrines,
especially those connected with angels. Like the Buddhists
and Hindus, the Essenes must have believed and taught
EASTERN RITES OF ESSENES.
133
their Initiated that salvation is by faith, and that faith
comes by the Maya or Brahm, the Spirit or Word of
God, of which the Angel-Messiah is the divinely ap-
pointed incarnate messenger.
23. As a necessary consequence of the Eastern tradi-
tion about the two antagonistic worlds of spirit and
matter, the Essenes introduced into Judaism the doctrine
of “everlasting punishment' for the wicked after death.
As Buddhists taught that no reasonable being defiled by
matter, which is the cause of sin, can enter Nirvâna,
that is, as we have suggested, the sun, where matter is
annihilated, so the Essenes taught, according to Josephus,
the doctrine of rewards for the good, and 'never-ceasing
punishments' for the wicked, souls.
24. The Essenic Therapeuts of Egypt, who have been
more influenced directly or indirectly by Buddhism than
the Essenes of Palestine, had, in common with the latter,
the following doctrines and customs :-The distinction
of a spiritual and immaterial world from a material
world, or the dualism of the East, connected with ever-
lasting rewards and eternal punishments; the corporative
system ; a high regard for the transmitted writings of
their order, by the side of Mosaic writings; the highest
reverence for Moses, the real and deeper but hidden
meaning of whose doctrines they brought to light by a
figurative interpretation of the words, by mystic ex-
pressions in allegories. Both communities maintained
the Jewish-Essenic doctrine of inspiration as regards the
Mosaic Scriptures, if not the Prophets; but they recog-
nised a relatively higher stage of revelation or gnosis,
of which the books of their own order were the recog-
nised exponents: this Divine revelation they regarded
as continuous in mankind, so that their collection of
Scriptures was never acknowledged as closed ;1 Essenes
1. The mysteries which were hid till the time of the Apostles, and were
delivered by them as they received from the Lord, and, concealed in the
Old Testament, were manifested to the Saints, (to the Pious, Saints, or
134
; THE ANGEL-MESSIAH.
and Therapeuts had in common the anti-hierarchical
character of their organisation ; abstention from meat
and wine, probably also of animal sacrifices in the
Temple, for which reason they were excluded from the
Temple-service; their dress; the abolition of slavery ;
the adoration of the Deity through the symbol of the
sun; the strict keeping of the Sabbath, when only the
Therapeuts exceptionally anointed their bodies.
The Essenic principle of community of goods is by :
the Therapeuts heightened to entire absence of pro-
perty; thus also the self-chosen occasional avoidance of
marriage by Essenes is with the Therapeuts a rigidly
enforced rule, in harmony with the Buddhistic prohibi-
tion of marriage among the priests. The Therapeuts
maintained more rigidly than the Essenes the principle
of enmity between the spirit and the flesh. Also, they
were more severe in their separation than the Essenes,
for they lived in huts, like hermits, and thus laid the
foundation to the convent-life in the West, which the
Buddhists had established in the East. The asceticism
of the Therapeuts was extended over the entire day, so
that they did not meet for a common meal, which they
solemnised with increased solemnity in the night, and
which resembled in various points the meal of the Essenes
at noon. Every kind of manual labour was abolished
by the increased asceticism of the Therapeuts, who led
a life of contemplation and prayer without work, closely
resembling the hermits among the Brahmans and Bud-
dhists. More rigidly than with the Essenes, it was the
aim of the Therapeuts, by the greatest possible separa-
tion from what is sensual, to come in contact with the
influences of the unseen, spiritual, and immaterial world,
above all with the Angel-Messiah, and thus to be pre-
Chassîdim, the Essenes).' Clem. Alex. Strom. v. 10. He describes the Gnosis
as the apprehension of things present, future, and past. Stron. vi. 7. The
Gnostic receives 'a sort of quality akin to the Lord himself, in order to
assimilation to God.' Strom. vi. 17.
EASTERN RITES OF ESSENES.
135
pared for the setting up of a spiritual kingdom of heaven
on earth. The Therapeuts wished, as Philo states, to
be citizens of heaven and of the world, to live “in the
soul alone' whilst living in the flesh.
25. The fundamental principle of Essenes and Thera-
peuts, to strive after purity in thought, word, and deed,
though it may be regarded as a development of the
Mosaic law, was taught by Zoroaster and acknowledged
by the Magi. Like the distinction of a spiritual from a
material world, with which the doctrines of angels and
spirits, and thus of the Angel-Messiah, were directly
connected, the principles of a higher morality as prac-
tised by the Essenes, and their submission to an all-
governing and predestinating Supreme Will, must be
connected with those Iranian and Buddhistic concep-
tions with which the Israelites during the Captivity had
come into contact. Only by the introduction of this
foreign or non-Hebrew element, traceable to the Essenes,
it is possible to explain the non-Mosaic and anti-
Hebraistic community of goods, the abolition of slavery,
the prohibition of oaths except the oath of initiation,
their all but general preference for the unmarried state,
the abstention from meat and wine and from the
anointing oil, excepting the Sabbathical rite of the
Therapeuts, their abhorrence of bloody sacrifices, and,
finally, the doctrine of the Angel-Messiah.
The conscious incorporation of new or of newly
promulgated doctrines, and of new rites, into Judaism
by the Essenes can no longer be denied. During cen-
turies before and after the existence of the Essenic
order the land of the Medo-Chaldæans or Magi, to whom
1 Canon and Professor Lightfoot admits the introduction of Persian, but
not of Buddhistic rites by the Essenes, and denies the conscious incorpora-
tion of this foreign element into Judaism.
136
THE ANGEL-MESSIAH.
the Essenes stood in close relationship, was directly
connected with India by the independent Parthian
kingdom, and nearly five centuries before Abraham
these Medo-Chaldæans commenced their rule over Meso-
potamia. The similarity between the asceticism on the
Euphrates and that on the Ganges confirms the early
connection of these countries. The asceticism of the
Magi and Essenes is unknown to the Zendavesta and to
the Veda, although in the former a material from an
immaterial or purely spiritual world is distinguished.
The mixed Iranian and non-Iranian character of the
Median race explains the strange mixture of Iranian
and Indian doctrines among the Medo-Chaldæans with
their Magi, and among the Essenes, whom we may
ethnically connect with the former.
The connection between Buddhistic and Essenic doc-
trines and customs is proved, and to the former belonged
the doctrine of the Angel-Messiah, of which there is no
trace in Hebrew Scriptures which can be asserted to have
been written before the deportation to Babylon, nor in
the first three Gospels. With the uninterrupted chain of
Buddhistic writings in China, translated from the Sanscrit,
and dating from at least B.c. 100 to A.D. 600, coupled
with the probably pre-Christian representations of sub-
jects treated by Buddhistic legends, we may connect what
Buddhistic legends in pre-Christian times taught at least
about the birth of the Angel-Messiah. Some of the other
recorded traits of the life of Gautama-Buddha as the
incarnate Angel-Messiah cannot at present be proved
to date from the pre-Christian period.
It is absolutely certain that there is no reliable trace
of the doctrine of an Angel-Messiah in Jewish Scriptures
till after the deportation to Babylon ; that the Essenic
order, preceded by the Assidæans and Rechabites or
1 Exort. 6; Strom. i. 13, 15, 21, 25, 26,; ii. 5, 18; v. 5, 10, 11, 14;
vii. 2-3.
2 Beal, Dhammapada, Intr. 11.
BUDDHISM AND ESSAISM.
137
Kenites, was established not later than B.c. 143; that
of the Angel-Messiah existed in the East, and that
Essenic tradition must be connected with the East. The
probability thus shown, that the Essenes believed in and
expected an Angel-Messiah, though they were bound
not to divulge anything connected with Angels, can be
almost raised to the dignity of a fact by what has been
transmitted to us about John the Baptist.
The question arises : At what time and under what
circumstances was the Eastern and Essenic doctrine of
the Angel-Messiah applied to Jesus Christ as it had
been applied about 500 years earlier to Gautama-
Buddha, who, like Jesus Christ, was said to have been
born on Christmas-day? Did John the Baptist, the
“bather' or Ashai, belong to the Assidæans, Essai, or
Essenes; and what were the relations between the
doctrines of John and those of Jesus ?
138
JESUS AND THE ESSENES.
CHAPTER VI.
JESUS AND THE ESSENES.
The stranger in Israel Jesus and the Essenes—Jesus and the hidden wis-
dom–Jesus and the sacrifice-Jesus the Messiah-Conclusion.
The Stranger in Israel.
JESUS is shown by Biblical records to have been a descen-
dant of David, whose ancestor was Caleb the Kenezite
or non-Hebrew. Who was the stranger in Israel ?
The first inhabitants of the West seem to have come
from the East on two main roads. The earliest historical
stream of Orientalists consisted of black or Hamitic
tribes, who wandered from the land watered by the Gihon-
Oxus, from the land of Cũsh, the later Turan, to India,
and thence, in course of time, by Arabia, Egypt, Libya,
and Canaan, to Mesopotamia, where they built Babylon.
After a long and indefinite time the black inhabitants
of Mesopotamia and adjoining countries were subju-
gated by a once unmixed white race of Japhetites, by
the Medes of Berosus, whose conquest took place
B.C. 2458, and who had journeyed from the East, origi-
nally from the Aryan home, the Eden of Genesis, and
had come across Central Asia by the high table-land of
Iran. These conquerors called themselves in their own
language Casdîm, later Kaldi or Chaldæans, and they
gave to the conquered plain between the two rivers the
name of Shinar. This Medo-Chaldæan dynasty in Baby-
lon ruled there from B.C. 2458-2234, and its first king
was called Zoroaster, after the great reformer of the
East-Iranians, but he also received the title Nimrod,
JESUS, DAVID, AND CALEB.
139
formed after the Iranian deity Merodach. The priests
of these Medo-Chaldæans were sooner or later called
Magi, and thus is explained the identification of Magi
and of Chaldæans in the Book of Daniel.
The subjugation of Hamites by Japhetites in the
lowland of the Euphrates and Tigris brought about that
ethnic combination with which in Genesis the name of
Shem has been connected. Two years after the Flood
he was a hundred years old, he was born ninety-eight
years before the Flood. For this event Hebrew tradition,
according to Censorinus and Varro, designated the year
B.C. 2360, so that Shem's birth took place in B.C. 2458,
in the year of the Medo-Chaldæan conquest of the
country in which the first Semitic settlements were
situated, beginning with Elam on the Persian Gulf. It
is thus implied, that the birth of Shem must be ethni-
cally explained by the combination of Japhetites and
Hamites, who had come from the East and had amalga-
mated in the land of the so-called settlements of Shem's
descendants. Since the conquest of Mesopotamia or
the birth of Shem, Japhet did dwell in the tents of Shem,
and Canaan, the Hamite, was his servant. From the
commencement of this so-called Semitic period, and
during all phases of Israel's history, Hebrews lived
together with non-Hebrews, principally Chaldæans. The
non-Hebrew was the stranger' in Israel, the naturalised
foreigner within the gate, who seems to have obtained
full rites of citizenship, as is shown by the narratives
of Doeg the Edomite, Uriah the Hittite, Araunah the
Jebusite, Zelek the Ammonite, and Itmah the Moabite,
though the Ammonites and Moabites are in Deuteronomy
forbidden to enter the congregation of the Lord.
Abraham bowed before Melchizedec, the non-Hebrew,
and Moses did all what Jethro the Kenite, the priest of
Jehovah, told him. The sons of Jethro, the Kenites of
Midian, were invited by Moses to join, and did join
under Hobab, the Hebrews, who left Egypt as a “mixed
1-10
JESUS AND THE ESSENES.
multitude. They settled with Judah in Arad, and they
were certainly connected with, if not the ancestors of,
the Rechabites, who could say in the time of Jeremiah,
that they had always been strangers in Israel, and whom
the Prophet designated as patterns of obedience. AC-
cording to the ethnic scheme here followed, the Hebrew
belonged to the Hamitic or Indian stream, he was a
descendant of the builders of Babylon, as was Abraham,
whose fathers had lived, more than 450 years before his
birth, in subjection to the conquerors or Chaldæans,
after whom his native city was called Ur of the Casdîm
or Chaldees. The stranger in Israel was accordingly
the Medo-Chaldæan or Iranian, related to the Magi, with
whom Daniel was connected, and whose overseer he
became.
The Israelites of both races recognised the Mosaic
law, the provisions of which for the stranger, later
called proselyte or convert, were certainly either in
part added later or not carried out. This was the case,
as observed, with regard to his not being allowed to
hold land. Signs are not wanting which seem to imply,
that with the dualism of race in Israel was connected
a dualism of ecclesiastical and of political institutions,
that the two lines of Aaronites and the political parties
of Sadducees and Pharisees originated in the compound
race of Indian Hamites and Iranian Japhetites in Israel.
After the Return from Babylon, the non-Hebrew element
seems for a time to have formed the majority in Israel,
inasmuch as the men of Judah may be assumed to have
been partly descendants of those Kenites who settled with
that tribe in the time of Joshua, and who were also ex-
ported to Babylon according to the superscription of the
71st Psalm, as transmitted by the Septuagint. Again,
Zerubbabel was a descendant of David, who was a direct
descendant of Caleb the Kenezite. It certainly was not
till after the Return that the synagogues were gene-
rally introduced, the Iranian origin of which is made
NON-HEBREW FEMALE ANCESTORS OF JESUS.
141
highly probable by the parallel between the three
classes of Rabbis and those of the Magi or Chaldæans,
and by the absence of the Sadducees from the synagogue,
which the strangers visited. At the commencement of
the Christian era, and probably ever since the time of
Ezra and of the Maccabees, a spirit of rigid exclusive-
ness was established, which would go some way to
explain, even if taken by itself, the Sadducean persecu-
tion of a teacher in the synagogue, of a stranger in
Israel, who was a descendant from David.
The descent of David from Caleb the Kenezite, and
thus from non-Hebrews, points to a connection of Jesus
with the strangers in Israel. This is confirmed by the
significative fact, that the four female ancestors of Jesus
who are mentioned in the genealogies of Matthew are
all non-Hebrews. Although the descent of Thamar is
not specified in the Bible, Philo calls her a stranger,'1
and with this statement the Biblical narrative can be
easily harmonised by enlarging the literal sense of it to
a figurative one. To do this we have also another
reason, inasmuch as the credibility of the account
rendered about Thamar will be enhanced by the alle-
gorical interpretation of the text. Already in the
history of Abraham, as recorded in Genesis, we find
traits which lead us to assume that international rela-
tions are sometimes described as family connections.
It is probable that Abraham's concubines represented
non-Hebrew nationalities, and that the narratives in
question refer not to marriages between two indivi-
duals, but to relations between the Hebrew and some
non-Hebrew nations.
Were we to interpret the story of Thamar and
Judah literally, the only possible argument would be,
that the most unparalleled immorality was necessary to
ensure the descent of Messiah's ancestor from Judah.
Of him Jacob is recorded to have prophesied that he
I De Nobil. 5.
112
JESUS AND THE ESSENES.
would be praised by his brethren, that these should
bow, before him, that the sceptre should not depart
from Judah, and that unto him should be the gather-
ing, or rather the obedience, of the people. This state
of things is to endure either until he (his tribe) come
to Shiloh, or until Shiloh comes, that is, ‘rest.' In
order to interpret this passage Messianically, we must
accept the latter possible reading, and assume Shiloh
to mean, not a locality, but a person, the man of peace
or rest. On this supposition the prophecy might be
regarded as fulfilled by Solomon, a descendant of
Judah, whose name signifies 'rest' or 'peace.' But in
order to make this passage refer to a future son of
David and Son of God, to the Prince of Peace, to whom
the passage in Isaiah was assumed to point, the Shiloh-
Messiah must be identified with a man anointed by the
Holy Ghost, not with an incarnate angel, of which con-
ception there is no trace in the Old Testament. Taken
in its literal sense and Messianically interpreted, the
narrative about Judah and Thamar would lead to the
revolting conclusion that Pharez, the offspring of that
illicit intercourse, was the only link between a Divine
promise and its fulfilment.1
The only escape from this dilemma is offered by the
assumption that, in this passage, as certainly in others,2
the matrimonial metaphor is used, that the recorded
intercourse between Judah and Thamar the stranger,
was by the Initiated in the mysteries of Scripture known
to refer to the recorded cohabitation of the tribe Judah
and of the non-Hebrew Kenites, who settled with them
in the wilderness of Arad, and formed an inseparable
tie with Judah. These Kenites had previously dwelt
in the City of Palms, in Thamar, later called Engedi,
It is remarkable that Caleb, descendant of Phares, is excluded from
o the whoredom,' or falling away of the Israelites in the Desert. (Num.
xiv. 33.)
? Judges ii. 17; Ps. cvi. 39.
ER OR GER THE STRANGER.
143
and before they accompanied Judah to Arad, the king
of Arad “the Kenite' ruled there. The Kenites, like
the Rechabites, the strangers, were descendants of
Hemath or Hamath ; and of the Rechabites, it is prov-
able that they went with the Hebrews to Babylon,
whilst after the Return they, like many Levites, seem to
have merged into the order of Assidæans and Essenes.
Even if we literally interpret the transmitted connection
of Judah and Thamar, the name Er or Ger, that is,
“stranger,' given to the first-born of Judah and of the
Canaanite Bath-Shuah, indirectly confirms the foreign
descent of Thamar, and renders more probable the
ethnic interpretation of her so-called marriage with
Judah. The same foreign element may be assumed in
the compound names of Ger, such as Gershon, Ger-
gasites or Girgashites, and Gerizim.
The second female ancestor of Jesus is Rahab or
Rachab, that is, Rechab, and thus refers to the Kenites.
Rahab of Jericho, whom Josephus describes only as an
innkeeper, was probably connected with the Kenites in
Israel before she became the wife of Salmon or Salma,
the father of Bethlehem, and Boaz, the husband of
Ruth. The Targum of Jerusalem calls the strangers in
Israel the Salmaites; and in the Books of Ezra and
Nehemiah the children of Jericho' and 'the men of
Jericho ' are mentioned separately, as if representing a
non-Hebrew element. Rahab seems to have been called
a harlot, because in the time of Ezra, when our Hebrew
text was revised and partly re-written, to marry a non-
Hebrew woman was regarded as equally abominable
as to marry a harlot. It is probable, at least pos-
sible, that the matrimonial metaphor was not before
this time introduced into such narratives as those of
Judah and Thamar, and of Rahab.
The third female ancestor of Jesus, Ruth the
Moabite, was a descendant of Caleb the Kenezite, and
connected with Rahab the Rechabite or Kenite.
W Woma
144
· JESUS AND THE ESSENES.
· The fourth woman who is mentioned in the genea-
logies as an ancestor of Jesus was the wife of Uriah
the Hittite, that is, Bathsheba, which name in a modi-
fied form is Bathshua. She was granddaughter of
Ahitophel, who was born in the hill-country of Judah,
where the Kenites dwelt, and daughter of Eliam or
Ammiel, which was the name of four non-Hebrews.
The name Bathshua, or daughter of Shua, connects the
wife of the Hittite with the Canaanite or Kenite name
Shua, the wife of Judah, whose son was called Er or
Ger, the stranger. Also one of the sons of Abraham
and of his concubine Keturah (Ket, Cheta, or Hittite of
Ur?) was called Shua, which name, with the divine
prefix, formed Jeho-Shua, Joshua, or Jesus.
It is absolutely certain that all four female ances-
tors of Jesus were non-Hebrews, and that, if we inter-
pret their narratives literally, every one of them had
become separated from her first love, for one reason or
other. Whether these narratives be regarded as not
literally true, but as dictated by the Hebrew spirit of
exclusiveness which ruled in the time of Ezra and at
the time to which the genealogies of the New Testament
refer, or whether they be accepted as strictly historical,
the non-Hebrew element among the direct ancestors of
Jesus is proved. This non-Hebrew element in Israel
can be connected principally with the Medo-Chaldæans,
with the nation which ruled in Mesopotamia before
Abraham was born, and which transmitted that Chal-
dæan or Magian wisdom in which Daniel was instructed.
Speaking broadly, we may say that this was the tra-
dition of the Zendavesta. The connection of Jesus
with the Synagogue, and of the latter with Magian
tradition, confirms the non-Hebrew descent of Jesus.
Jesus and the Essenes.
It has been rendered highly probable, if not certain,
that John the Ashai, the bather or Baptist, has the
JOHN THE BAPTIST OR ESSENE.
145
same meaning as John the Essai, as Philo calls the
Essene. If the disciples of John were Essenes, the re-
markable fact is explained, that the Essenes, forming
the third party in Israel, are never mentioned by that
name in the New Testament. On this supposition, we
may also explain the still more astounding, though
only implied, identification of Essenes and Christians
by Josephus, who was for a time himself an Essene if
Banus was one. John resembled the Essenes by his
life in secluded places we never hear of him in cities,
not even in Jerusalem during the feasts-by his mode
of living and his dress, and by his water-baptism. We
may assume, that John, in accordance with the recorded
announcement of his birth, was a Nazarite for life,
which all Essenes were, and that, like these, he never
visited the Temple, nor offered bloody sacrifices. In
harmony with all we know about the Essenes, John
never referred to the Holy Ghost, but pointed to One
who should come after him, and who would baptize
with the Holy Ghost and with fire,' that is, with fire as
the symbol of the Holy Ghost. Contrary to the teach-
ing of Jesus, but in harmony with Essenic practice, John
made the change of mind dependent on outward acts,
on ceremonies; he was a mystic ritualist, as all Essenes
were. In the Acts we are told that Paul met disciples
of John who had not even heard that there is a
Holy Ghost. Also Apollos of Alexandria, a disciple
of John, though zealously preaching about Jesus, did
not proclaim him as the Christ, as Him whom God
had anointed with the Holy Ghost and with power,'
until Aquila and his wife had instructed the Alexan-
drian, and possibly the Therapeutic novice, in the
more perfect, in the deeper knowledge or gnosis,
known only to the initiated Therapeuts near Alexandria
and elsewhere.
The doctrine of the Holy Ghost, which John and his
disciples connected with the Angel-Messiah whom they
edi
146
JESUS AND THE ESSENES.
expected, must have been unknown to the uninitiated
members of the Essenic corporation, as it was unknown
to disciples of John the Baptist or the Essene, and it must
have formed part of the secret tradition of the Essenes.
For in the Mishna there is a passage which can only be
referred to the Essenes, and where the gift of the Holy
Ghost is connected with the grades of initiation, and
with the future Elias, the forerunner of the Messiah.
* The zeal for the law and the Pharisaic purity lead
from grade to grade to the Hassi-douth (piety), whence
one is led to the gift of the Holy Ghost, who will finally
bring the resurrection of the dead through Elias, the
forerunner of the Messiah.'l With this Essenic expec-
tation of Elias as organ of the Holy Ghost and as fore-
runner of the Messiah must be connected the fact, that
John the Baptist dressed like Elijah and lived in the
region of his chief activity. John is in the Gospel
after Luke designated, on the authority of the angel
announcing his birth, as filled with the Holy Ghost,
and as going before the Lord “in the spirit and power
of Elias,' whilst he himself pointed to the future Mes-
sianic baptism with the Holy Ghost. This power of
God was to be brought from heaven by the Messiah,
whom therefore John must have regarded as an incar-
nate Angel
John regarded the coming of the Spirit of God to
mankind, that is, the kingdom of heaven, as future;
Jesus regarded both as already come. If he and
some of his contemporaries among the Jews drove out
devils by the Spirit of God, this was a sign that the
kingdom of God had already come. If John knew that,
then he believed in Jesus as the Angel-Messiah ; but
this he certainly did not whilst in prison and shortly
before his death. Sayings of Jesus have been preserved
which prove to demonstration, when connected with
the above facts, that John did not regard Jesus as the
| Mish. Sotah, end ; Aboda Sara, xx. 6, &c.
11
>
UL
JOHN AND THE DOCTRINE OF THE HOLY GHOST.
147
V
Messiah, and that Jesus did not regard John as belong-
ing to his kingdom : “He that is least in the kingdom
of heaven is greater than he. The reason of this is
implied by another saying of Jesus, hitherto left in the
dark. The doctrine of the Holy Ghost having been in
the Old Testament referred to as exceptionally present
in few individuals, the coming of this Divine power to
mankind was prophesied as something future. In this
sense we may interpret the words : “All the Prophets
and the law prophesied until John,' him included, for
even if taken to be Elias he would only be announcing
the coming of the Messiah with the Holy Spirit from
above. But from the days of John the Baptist until
now the kingdom of heaven' is no longer held by all to
be future, for some enter in, though they can only do
so 'by force,' since it “suffereth violence,' that is, it was
violently closed by the blind leaders of the blind,' by
the Scribes and Pharisees, hypocrites,' who "shut up
the kingdom of heaven against men,' neither going in
themselves, nor suffering them that are entering to
go in.'1
Thus openly and directly did Jesus oppose the
teaching of John the Baptist about the Spirit of God
not yet being present in man. He would have opposed
this his doctrine even in case that John the Ashai or
the Essai or Essene, had not expected the Messiah or
* Him that should come,' like the Tathậgata of the
Buddhists, to be the incarnation of an Angel, who
brought down the Spirit of God. These two doctrines
stand in connection with each other; and the more
probable it can be made, that John was an Essene, the
more certain will it be, that Jesus opposed also the
Messianic expectation of John the Baptist or the Essene.
Jesus did not regard himself as the Angel-Messiah; of
which doctrine there is no proof in the Old Testament,
or in the first three Gospels, but which was an Essenic
* Matt. xi. 11-14; xxiii. 13.
11
CU
I a
118
JESUS AND THE ESSENES.
tradition, as the preceding arguments seem irresistibly
to prove.
Not only John's ascetic life, his rites, as far as we
know them, and his doctrines were Essenic, but among
the incidents transmitted to us of his early life, there
are some which contain corroborative evidence that he
was a member of the Essenic body, whose settlements,
according to the elder Pliny, were on the west coast of
the Dead Sea. Here had been the settlements of the
Kenites or Rechabites, who started from Thamar-
Engedi for Arad, and whom we have sufficient reason
to connect with the later Essenes. It was in this
region to the west of the Dead Sea, in the hill country
of Judah, and in a city called Juda or Jutta, that the
son of Zacharias and Elisabeth was born. Probably
this was the city Juta or Jutta, five miles south of
Hebron, as first suggested by Reland. It has escaped
attention, that, like Hebron, Jutta, is mentioned in the
Book of Joshua as one of the cities which were given to
the children of Aaron,' from which Zacharias as well
as Elisabeth were descended. Accordingly John was
born near the region where the Essenic settlements were.
The Essenes were in the habit of adopting children,
and a child of double Aaronic descent, whose aged
parents may have died before it attained to manhood,
would be particularly welcomed by the Jewish ascetics.
Again, it was in this wilderness' of Judæa, that
the word of God'came unto John, whether he began
to baptize there or not. But as his progress was from
south to north, it is highly probable that he did first
baptize in the southern district to the west of the Dead
Sea, where the Essenic settlements were. For, instead
of Bethabara beyond Jordan,' the original reading may
have been 'Beth-Arabah beyond Jordan,' that is, the
house of the desert, ~a locality which may be identified
with the city of that name, mentioned by Joshua, as
situated “in the wilderness,' that is, in the Arabah' or
BETIIABARAH OR BETHARABAH.
149
n-
el-Ghor, in that part of the sunken valley which lies in
the northern part of the hill country to the west of the
Dead Sea. Any place situated like Betharabah in this
part of the sunken valley between the northern end
and the cliffs ten miles south of the southern end of the
Dead Sea, could be designated as beyond Jordan;'
whilst the deep sunken valley, called the Arabah,' in-
cluded in its wider sense the entire course of the Jordan
from Mount Hermon. It was therefore necessary to
give to the place a more restricted meaning; and the
designation beyond Jordan' is best explained if we
assume that Betharabah was meant, whilst it would have
no meaning if Bethany had been the name of the place,
which Origen found in the oldest manuscripts, although
he decided for Bethabarah.1
. We find, therefore, that John the Baptist was born,
received his Divine call, and began to baptize in the
region to the west of the Dead Sea, where the Essenes
had their settlements; that like these he lived in secluded
localities, avoiding the cities, and apparently not even
going up to Jerusalem for the feast; that his dress and
mode of living resembled that of the Essenes, especially
of hermits like Banus, with whom Josephus spent three
years, probably the three years of the Essenic noviciate;
that, like the Essenes, John was a Nazarite for life, and
probably avoided the Temple-services and sacrifices;
that he did not refer to the Holy Ghost, like the Essenes,
of whom we may assume that they could not do so be-
fore the coming of the Angel-Messiah,whom they expected,
and of whom John said, that he would baptize with the
1 We cannot accept, with Mr. Conder, for the place intended, the ford or
A hârah near Beisân, the ancient Bethshean, called Scythopolis, in the Jordan
valley, about twelve miles south of the Sea of Galilee. Near this place
was, according to Eusebius and Jerome, the Aenon or Enon, the place of
springs, near Salim, where, on the west of the Jordan, the last baptisms of
John took place, and where Van de Velde has found a Mussulman tomb,
called by the Arabs Sheykh Salim, the city having disappeared, like the town
Antipatris, now Kefr-Saba. (Smith's Dict. of the Bible, ' Salim.')
150
JESUS AND THE ESSENES.
Holy Ghost; finally, that John the Baptist is only
another name for John the Ashai or bather, from
which the name of the Essai may now be safely assumed
to have been derived. Considering these many and
either certain or probable proofs of contact, and that
there is absolutely nothing known about John the
Baptist which could be designated as non-Essenic, his
connection with the Essenes can no longer be doubted.
Under the circumstances in which the earliest records
about the life and doctrines of Jesus were composed, it
must be regarded as a difficult if not an impossible task
to distinguish the doctrines which he really taught from
those which to a certain extent, and especially in the
Gospel after John, have been attributed to him under
Essenic influence, as we shall try to prove. The Essenic
Christians must have been as desirous to claim the au-
thority of Jesus for their views, as they had been zealous
in developing their system from the Mosaic Scriptures by
an allegorical interpretation of the same. Yet the prin-
cipal points in which the doctrine of Jesus was opposed
to that of the Essenes, and those which were common to
both, can be ascertained with sufficient accuracy.
It was not only the Essenic expectation of an Angel-
Messiah, who would baptize with the Holy Ghost and
bring to earth the kingdom of heaven, against which
Jesus protested, whilst excluding John the Baptist from
the kingdom of God which had already come : Jesus
protested also against the extreme rigidness of Sabbath
observance, which was a characteristic custom of the
Essenes. Also, his views about the import of all outward
acts connected with religion were much more free.
Again, the principle of universality, which Jesus enun-
ciated, implied a protest against the Essenic avoidance of
strangers, which was likewise a characteristic feature
among Essenes in Palestine, though not in Egypt. The
asceticism of the Essenes, their strict rules about eating
and drinking, their discouraging marriage, and forbid-
NON-ESSENIC DOCTRINES OF JESUS.
151
ding the anointing of the head with oil, were not
sanctioned by Jesus.1 Whilst in all these points Jesus
did not follow Essenic doctrines or customs, he strongly
approved and followed the principle of the Essenes to
avoid the Temple-service with its bloody sacrifices, the
Essenic simplicity in speech and demeanour, their prohi-
bition of oaths and of slavery, respect of poverty, perhaps
community of goods, and certainly the system of initia-
tion in the mysteries of tradition.
The question already here suggests itself, why many
Essenes accepted Jesus as the Angel-Messiah whom, as
we tried to show, they expected, although he did not
belong to their party. Our answer will be, that the death
of Jesus at the time of the Passover, and his reported
resurrection the third day according to the Scriptures,
that is, as the allegorising Essenes explained, both as
antitype of the Paschal lamb and of the Paschal omer,
removed in their minds all doubt on the subject. It
was under the effect of these doubts that John sent the
embassy to Jesus, whether he be 'He that should come,
the Tathâgatta of Buddhists, the Angel-Messiah, who
would baptize with the Holy Ghost. The answer of
Jesus did not confirm such expectations.
Jesus and the Hidden Wisdom.
The Sadducees had forbidden the promulgation of
the ancestral tradition of the Pharisees. The name of
the latter can be derived from Pharis or Persia, and, if
so, would connect the Pharisees, like Jesus, with the
non-Hebrews or strangers in Israel, to which dualism of
race in Israel the name of Pharez points. From this it
would follow, that the mysteries of the kingdom of
heaven,' which Jesus, as is recorded in the first three
Gospels, made known to his disciples when ' alone' with
1 Matt. xii. l-12; John ix. 14, 16; Matt. xix. 12; vi. 17; Luke
vii. 46.
152
JESUS AND THE ESSENES.
them, that his speaking in darkness,' his whisperings
in the ear, may have referred to a traditional “key of
knowledge' which the spiritual rulers of Israel had 'taken
away' from the people. This connection between the
ancestral tradition of the Pharisees and the secret tradi-
tion, deeper knowledge or gnosis, taught by Jesus to his
disciples, and distinguished from his popular form of
teaching by parables only, is confirmed by Jesus recog-
nising publicly the Scribes and Pharisees as sitting in
Moses' seat, as if as organs of a verbal tradition trans-
mitted by elders. All therefore whatsoever they bid
you observe, that observe and do; but do not ye after
their works : for they say, and do not. Again, Jesus,
the Scribes, and the Pharisees went to the synagogue;
the Sadducees not. Jesus has certainly recognised the
authority of a traditional verbal law by the side of the
written law; and we may assume that he regarded the
fundamental principles of the former as forming canons
or rules of interpretation for the latter.
Jesus believed that God reveals himself in all ages
through his Spirit, that the history of mankind is the
history of a continuity of Divine influences. The reve-
lations in ages past had been made known to the people
through symbols, which were differently explained by
the Initiated and the Uninitiated. Jesus knew that the
medium of these revelations was the enlightened con-
science of man, as the organ of Divine manifestations.
He regarded it as his mission to point out to every man
the engrafted Word' which is able to save the soul; to
convince men by their conscience,' at a time when even
Israelites knew not the things belonging to their peace,'
because they were 'hid' from their eyes. After a long
and systematic hiding of the truth, for which Paul made
Moses responsible, Jesus saw no other way for the ful-
filment of his Divine mission, than to suggest to the
people by parables as much of the truth as they could
12 Cor, iii. 12-18; iv. 1-4.
JESUS LIVED THE TRUTH.
153
then bear, and to prepare a chosen number of disciples,
by secret initiation in the mysteries of the kingdom of
heaven, for some future time when they or their succes-
sors might proclaim in light and upon the housetops
what he had told them in darkness and in the ear.
Above all, Jesus taught the truth by living it, thus set-
ting an ensample or pattern that his brethren should
follow in his footsteps.
Since the doctrine of the Spirit of God in man had
been kept in the background by the law and the pro-
phets until John,' the people could not understand and
· profit by what was written about Adam and Eve hearing
the voice of God; about Cain's fleeing from God's
presence; about the Spirit of God departing from Saul,
and urging David to repentance; about the Divine
origin of man and his walk with God; about taking in
vain or unprofitably bearing God's 'Name' or Spirit,
which is also in the Angel of the Lord ; about the Word
which is near to every man, that he may do it; about
the law written in the heart; about 'wickedness con-
demned by her own witness.'1 By preaching and living
the doctrine of conscience, Jesus opened the way for the
gradual revelation of the mystery kept in secret since
the world began.
Jesus and the Sacrifice.
David, the ancestor of Jesus, and descendant from
the Iranians, to whom every bloody sacrifice was an
abomination, had declared that God did not desire sac-
rifice and offering, neither burnt-offering nor sin-offering;
Isaiah had protested against sacrifices, and asked in the
Name of the Lord, 'Who hath required this at your
hand ?' The prayer with the uplifted bloody hand God
will not hear; he will forgive sins on the sole condition
of man's 6 Ceasing to do evil, and learning to do well.'
i Wisd. xvii. 11.
154
JESUS AND THE ESSENES
Jeremiah answers the question raised by Isaiah as to
who had required the sacrifices from Israel, by the
declaration that God had “said nothing' unto the fathers
concerning burnt-offerings or sacrifices, and that the
people had walked backward and not forward, since
God brought them out of Egypt, that is, since the time
in which the transmitted Scriptures of Moses were held
to have originated, and up to the day when Jeremiah
spoke to the children of Israel in vain, because they
heard not 'the voice of the Lord'; finally, Ezechiel had
proclaimed that man's soul is delivered by man's righ-
teousness.
Already from these passages we are led to assume
that Jesus cannot possibly have sanctioned the sacrifices
ordered by the Scriptures attributed to Moses. His
not having ever visited the Temple-services must be re-
garded as a protest against the bloody sacrifices therein
offered; and in the face of such direct opposition to the
sacrificial and ceremonial ritual, it requires no explana-
tion why no word of his is recorded, either against the
sacrifices or in favour of their being regarded as types
of a bloody death of the Messiah, of a sin-removing, an
atoning sacrifice. Not even the Targum of Jonathan
explains the passage in Isaiah about the servant of God
by a reference to the death of the Messiah, of which
not a word is contained in the Old Testament. Jesus
has not designated his death as a condition of redemp-
tion. He never spoke of his death. except in direct
connection with his life; he never even hinted at a
result brought about by his death alone, or by his
death unconnected with his life. If he has said that he
came to give his life ' a ransom for many,' he has given
a figurative expression to the liberation from spiritual
bondage, which we owe to him, as to the man who
taught men to believe in the power of God's indwelling
Spirit. Of a pre-existing Messiah there is no trace in
1 Ps.xl. 6; Is. i. 11 f.; Jer. vii. 22-26 ; Ez. xiv. 14.
"A RANSOM FOR MANY.'
155
the first three Gospels, which we here alone consider, if
we except the passage about the Wisdom of God which
has sent prophets in all ages, and to which personified
Wisdom words have been referred by Luke, which
Matthew had previously recorded as words of Jesus. 1
The doctrine of the sacrificial death of Jesus as the
Messiah stands and falls with the doctrine of the
Angel-Messiah and slain Lamb of God, who existed
before the foundation of the world. The doctrine of
the Angel-Messiah can be shown to have been intro-
duced into Judaism by the Essenes, whose connection
with the East can be proved. This doctrine seems to
have been held by John the Baptist, though he did not
apply it to Jesus, certainly not abidingly, and to have
been by the latter protested against. If this result can
be confirmed by the doctrines of Paul and by those
recorded in the fourth Gospel, when investigated in
connection with the Essenic doctrine of the Angel-
Messiah, then it will be proved, that also the doctrine
of an offended God reconciled by vicarious sacrifice
was not recognised by Jesus.
Jesus the Messiah.
In the Synagogue of Nazareth, at the commence-
ment of his public teaching, Jesus is by Luke recorded
to have designated himself as the servant of God, of
whom the Prophet had said, that the Spirit of God
should rest on him, because He had anointed him, that
is, made him a Messiah, to preach the glad tidings of
the kingdom of heaven, not as an angel to the inhabit-
ants of the earth, but as man to men. With a direct
reference, it seems, to the 80th Psalm, Jesus called
himself the son of Man,' because God had made him
strong for himself, raising him to “the man of his right
hand. Like the Finger of God, the Hand of God is a
1 Matt. xxiii. 34 ; Luke xi. 49 ; about Psalm cx. see further on.
156
JESUS AND THE ESSENES.
figurative expression for the Spirit of God, so that the
passage about 'the son of Man'which God's hand had
raised stands in direct connection with the passage in
Isaiah which Jesus is recorded to have read at the
synagogue and to have referred to himself. It is also
to be connected with the passage in Peter's Pentecostal
sermon about Jesus raised by the right hand of God.'
The passage about the Son of the right hand of God
was in the mind of the author of the 110th Psalm,
written after the Return from Babylon, perhaps on
the consecration of Joshua, who, like Zerubbabel,
probably was of Davidic descent. If so, Joshua repre-
sented, in a direct manner, the strangers in Israel,
especially the Rechabites. To their ancestor Jonadab,
Jeremiah had promised, in the Name of God, that he
shall not want a man to stand before God for ever.'
To this the Psalmist refers : « The Lord hath sworn and
will not repent, Thou art a priest for ever, after the
order of Melchizedec.? The reference here made to the
passage in Jeremiah is all the more certain, as the
priestly order of Melchizedec, the non-Hebrew, may be
connected with the Rechabites, Kenites or sons of
Jethro, the non-Hebrew. The lord of the Rechabites
was Jonadab, and to him God the Lord had said that
he should stand before him’ for ever. The promise
made to Jonadab would be regarded as fulfilled by
Joshua on the day of his consecration, when the
Psalmist, possibly Joshua himself, could say: - The
Lord said unto my lord (Jonadab], Sit thou at my right
hand. If the Rechabites merged into the Essenic
order, this passage was sure to be allegorically ex-
plained with reference to the Angel-Messiah whom the
Essenes expected, all the more as in the days of Jesus,
the Psalm was, by the people, believed to have been
composed by David, who was also a descendant of
Jonadab, the lord of the Rechabites or Kenites.1
? Jer. XXXV. 18, 19 ; Ps. ex. 1, 4.
SON OF DAVID AND SON OF GOD.
157
CI
We may assume that hopes were entertained that
the high priest Joshua or Jesus, whom the prophet
Zechariah describes as 'standing before’ the Angel of
the Lord, would be not only the fulfiller of the pro-
phecy made to Jonadab, and thus to the strangers from
whom David was descended, but also of the prophecy
made by Nathan to David, that after his death and
from his seed God would set up a descendant of his,
a son of David. Of him God said: 'I will be his
father, and he shall be my son.' Through him David's
house and kingdom shall be established for ever.' A
Psalmist who contrasted with this promise the appa-
rently hopeless times preceding the Captivity, refers to
Nathan's promise when he says of the still-expected son
of David and Son of God: “He shall cry unto me, Thou
art my father, my God, and the rock of my salvation ;
and I will make him my firstborn, higher than the
kings of the earth.' And to this son of David and Son
of God the author of the 2nd Psalm had referred,
probably at an earlier time, or David himself had done
so, as stated in the Acts, by saying, “Thou art my Son,
this day have I begotten thee. It was all the more
natural to refer this to the high priest Joshua, since,
like the expected descendant of David whom Isaiah had
called “the Branch,' and on whom the Spirit of the
Lord should rest, Joshua did fulfil Nathan's prophecy,
as Solomon had done before, by building a house of
God. Indeed, the prophet Zechariah actually designates
Joshua as the man whose name is the Branch.'1
In the Old Testament there is not one single passage
about the promised Son of God which ought to be discon-
nected from Nathan's promise of a son of David and
Son of God. After the introduction, almost certainly
by the Essenes, of the new doctrine of the Angel-
Messiah, the Messianic attribute, the son of God,
1 2 Sam. vii. 12-14; Ps. lxxxix, 26, 27; Ps. ii. 7; Is. xi. 1-2; 1xi.
1-2; Zech. vi. 11, 12.
158
JESUS AND THE ESSENES.
received a new interpretation. Although not directly
either in the first three Gospels or the Acts, yet "the
son of God’ was in Paulinic writings and in the fourth
Gospel referred to a superhuman individual, to a man
not born of human parents, but who had for a time
given up his celestial abode, where he was the first of
seven Angels, and by whom the world had been created.
At first, as by Paul in one passage, the celestial son of
God was identified with the son of David. The first
recorded assertion that Jesus was the Son of God but
not the son of David,' as the 'wicked 'Jews maintained,
is found in the Epistle of Barnabas transmitted to us,
which the Alexandrian Clement, Origen, and Eusebius
cite as a writing of the Apostle Barnabas. The essen-
tially Essenic and anti-Gentile character of this Epistle
confirms the hypothesis that the Essenes introduced
the new doctrine of the Angel-Messiah, and with it the
doctrine of the atoning death of Messiah, into Judaism
and Christianity. In the sense of Nathan's prophecy
Jesus called himself the Son of God. This will be con-
firmed by a full consideration of the question whether
Essenic influences may not be traced back to the com-
position of the Gospels and Pauline Epistles, especially
of the Epistle to the Hebrews, as the bishop and church-
historian Eusebius suggests we must do. We saw that
having identified the Therapeuts of Philo with the Chris-
tian ascetics, Eusebius adds: “It is highly probable that
the ancient commentaries which he (Philo) says they
have, are the very Gospels and writings of the Apostles,
and probably some expositions of the ancient Prophets,
such as are contained in the Epistle to the Hebrews
and many others of St. Paul's Epistles.'1
Jesus was crucified because he himself or others
called him “ king of the Jews, as the inscription on his
cross announced. It is possible that he regarded him-
self as the son of David and Son of God to which the
1 Hist. Eccl. ii. 17.
T
TRIUMPHANT ENTRY INTO JERUSALEM.
159
recorded prophecy of Nathan referred, though it seemed
to have been fulfilled by Solomon, and had last been
applied to the high priest Joshua. If Jesus really did
expect a Messiah, as most Jews seem to have done, and
if he regarded himself as Him that should come, he may
have thought that the spiritual kingdom which it was
his mission to found, could be easier established by his
accepting, in harmony with Nathan's prophecy, the dig-
nity of king of the Jews,' which multitudes were eager
to confer on him. Indeed, what is recorded about the
triumphant entry into Jerusalem shows that probably
the majority of the people in Jerusalem received him
with royal honours as the promised son of David and
Messiah-King, who came in the Name of the Lord, that
the entire city was in commotion and said, “This is
Jesus, the prophet of Nazareth of Galilee.' The spiri-
tual rulers of Israel spoke of all the world' following
him; we may therefore assume some of the Essenes to
have followed in his train. According to Luke 'many'
had joined him from Jericho, near to the Essenic settle-
ments. In the fourth Gospel it is stated, that shortly
before his entry into Jerusalem Jesus had gone beyond
Jordan, into the place where John at first baptized, and
that many believed on him there. It is even possible
that these disciples of John who followed Jesus—it is
possible that Essenes had helped to bring about, if not
to prepare, his triumphant entry into Jerusalem, which
Jesus could not have prevented.
The secret society of the Essenes, spread over Pales-
tine, Egypt and other countries, and based on the non-
recognition of the Temple-services and of private
property, had become a standing danger to the recog-
nised theocratic institutions of Israel. Although not
sanctioning, but opposing the Essenic expectations of an
Angel-Messiah, Jesus had abstained from any partici-
pation in the Temple-services, as the Essenes had always
done, and the worship in the synagogues which he en-
160
JESUS AND THE ESSENES.
couraged by his teaching was in harmony with some of
the fundamental principles of the Essenes. A public
recognition of Jesus in the streets of Jerusalem, secretly
planned and effectually supported by the multitude to
whom he was so well known, might lead to the aboli-
tion of the Temple-services and to their being supplanted
by the Synagogue. This must have paved the way to a
more or less Essenic reformation of Judaism. If he
placed himself at the head of such a movement, Jesus
may have hoped to remove the errors of the Essenian
creed, especially the expectation of an Angel-Messiah. ·
The prohibition which Jesus is said to have ad-
dressed to his disciples, that they should tell no man'
that he was the Messiah, could hardly be explained by
the assumption that these words were attributed to
Jesus by those who, like the Essenes, wished to prove
that he had secretly taught the doctrine of the Angel-
Messiah, of which there is no trace in the first three
Gospels. But if Jesus did give this command about
secreting the most important doctrine, that is, his
relation to the Messianic expectations of his time, we
might assume that Jesus took precautions against his
being regarded as the Messiah in a sense contrary to
that which he could approve. He certainly did not
wish to be proclaimed as the Angel-Messiah whom the
disciples of John or the Essenes expected. Even were we
to assume that Jesus thought the setting up of his
spiritual kingdom might have been facilitated by his
accepting the kingship of the Jews, his motives for
doing so would have had to be kept secret by the few
to whom he would naturally have confided and who
would have understood them. All his disciples knew
that he was watched by emissaries from the ruling
Sadducees, who would have gladly espied some words
from him about his relation to the different Messianic
expectations. In the fourth Gospel it is implied by words
of Jesus that he was accused to have taught certain
THE KING OF THE JEWS.
161
doctrines “in secret' only. The Sadducees, who be-
lieved not in angels or spirits, as Josephus states, had
good reasons to oppose even an indirect spreading of the
secretly promulgated Essenic doctrine about the Angel-
Messiah.
The mysterious betrayal of Jesus by Judas may have
been connected with a breach of trust in this very
point, with Judas disobeying his master's injunction, not
to tell any man that he was the Christ. At all events,
it was not worth even “thirty pieces of silver'-the price
given for the liberation of a slavento inform the recog-
nised authorities at Jerusalem where Jesus was, who
had publicly entered the city, and was daily visited by
multitudes on the Mount of Olives. But it was very
important for the ruling Sadducees to know what
secret instructions, if any, Jesus had given to his dis-
ciples about his Messianic views, and what plans the
Essenes might have projected to set him up as king
of the Jews. The appointed guardians of the Temple
had weighty reasons not to underrate the triumphant
entry of Jesus into Jerusalem, nor the possible conse-
quences of so unexpected a demonstration, perhaps
secretly prepared by Essenes. Even if Jesus should not
assume the offered title and dignity of king of the Jews,
and even if he should discourage the secret Messianic
expectations of the disciples of John, that is, of the
Essenes, as Jesus would certainly have done, still he was
sure to continue in his hostility against the Temple-
services. The Synagogue, which the ruling Sadducees
did not visit, might have been raised to the dignity of
the Temple ; the latter degraded to a synagogue without
priests; and the Scribes and Pharisees might have been
acknowledged by all as sitting in the seat of Moses,
as the sole authority with regard to doctrine. If Judas
could prove by his evidence that Jesus had spoken in
secret to the disciples about his Messiahship, the only
possible accusation of the authorities could succeed, that
M
162
JESUS AND THE ESSENES.
Jesus, by allowing himself to be proclaimed as king of
the Jews, had made himself the enemy of Cæsar. Then
it would be easy to bring about a popular riot, a sham
trial, the condemnation and crucifixion.
When this had been accomplished, perhaps with the
direct assistance of the only non-Galilean disciple of
Jesus, by Judas, the man of Kerioth in Judah, who
accused himself of having betrayed innocent blood, all
fears of the Sadducees seemed to be over. His disciples
forsook him and fled. The words which Jesus is re-
corded to have spoken on the cross : “My God, why
hast thou forsaken me?' can only be referred to the
apparent failure of his mission. In the eyes of the
world God had forsaken him, by not granting any
immediate success.
In the latest revised Gospel Jesus is recorded to have
said: “Behold your house is left (or rather, shall be
left) unto you desolate (or deserted), for I say unto you,
ye shall not see me henceforth till ye shall say : Blessed
is he that cometh in the name of the Lord. If Jesus
has said this, he has confirmed the recorded prophetic
visions about a Messiah at Jerusalem, whether himself or
not, who shall come in the Name or Spirit of the Lord
after the desolation of Israel's house by the Romans, or
at a still later desolation of the country. Then Jesus
will be seen, in the form of visions or otherwise. In
the same Gospel the Messianic time is connected with
the rising of nation against nation, with wrong inter-
pretations of Messianic prophecies, especially with
Christ's being in the desert,' possibly in the wilderness
where the Essenes lived. The son of man,' or Messiah,
is to come suddenly with the clouds of heaven, as
lightning does, and his sign shall appear in heaven, and
all the tribes of the earth shall see the son of man
coming in the clouds of heaven with power and
great glory. This fulfilment of the Danielic vision is to
come to pass immediately after the tribulations of
THE SON OF MAN.
10:3
those days,'-probably the Roman conquest. But in
Luke the coming of the son of man is deferred to
an uncertain time; and the fourth Gospel is silent on
the supposed and expected bodily reappearance of
Jesus as Angel-Messiah in glory. And yet we should
expect that in this Gospel of types and anti-types the
future coming of the Angel-Messiah would be especially
referred to as the fulfilment of the Jewish feast of
tabernacles, the feast of in-gathering,' and the latter-
day glory,' ushered in by the conversion of all nations.
Only in one sense can Jesus have regarded himself
as the promised and generally expected Messiah. We
have seen that Messianic conceptions were prevalent in
the East before the commencement of Jewish history,
and that the last of the expected incarnations of an
Angel-Messiah was by many believed to have been
Gautama-Buddha, born about 500 years before Jesus.
Neither the Scriptures of the Old Testament transmitted
to us, although they were not finally revised till after
the Return from Babylon, and partly not before the time
of Alexander, nor the first three Gospels, contain a clear
reference to an Angel-Messiah. But it is evident that
the vision recorded in the Book of Daniel about one
'like'a son of man brought before God on the clouds
of heaven' must be and was referred to a superhuman
being. We have not here to consider whether or not
this vision had for its source the Eastern expectation of
an Angel-Messiah, which prevailed in Mesopotamia in
ancient times, and was represented by the Essenes and
probably the Rechabites. It is certain that not one of the
passages which have been Messianically interpreted and
which can possibly have been written before the Return
from Babylon, refers to the expected Messiah as an
incarnate Angel. In all passages which provably refer
to earlier times the Messiah is designated as a descen-
dant from David, on whom the Spirit of God would rest,
as an anointed man, and thus Son of God. The first three
(2
164
JESUS AND THE ESSENES.
Gospels connect Jesus with no other than with this
Messianic expectation.
If the tradition recorded in the Gospel after Luke is
historical, Jesus has announced himself in his synagogal
address at Nazareth as the expected Messiah, seen by
the Prophets, as the promised son of David and Son of
God, as the fulfiller of the prophecies of Nathan and
other seers. It may be urged that even this identifica-
tion by Jesus is doubtful, inasmuch as Matthew and
Mark say nothing about it, whilst in the fourth Gospel,
which, like the third, we shall connect with Essenic
sources, Jesus is by revelation pointed out to the Baptist
as the fulfiller of Messianic prophecies, as he on whom
John would see the Spirit of God descend and rest.
Whether Jesus did or did not connect himself with this
servant of God, with this anointed man, as Joshua had
before been connected, Jesus certainly recognised that
he was moved to do God's will by the Spirit of God.
Jesus declared that he and some of his contemporaries
drove out devils or evil spirits by the good spirit, and
that it was a sin against the Holy Ghost' to say that
he and they did so by the evil spirit. To attri-
bute good to evil, or, we may add, to attribute evil to
good, Jesus declared to be a sin which would not be
forgiven, which would have consequences in this world
and in the world to come.
To drive out of man the spirit of evil, to bring him
under the direction of the spirit of good, and thus to
establish a communion between man and God, who is a
Spirit, this is to place man under the conditions which
are essential to that development of which his nature is
capable in the terrestrial and in the non-terrestrial
phases of his existence. Like the magnet, man possesses
an attracting and a repelling force; he can attract and
repel both good and evil influences, thus placing himself
under the guidance of higher or lower, of the highest
and of the lowest organs of the Divine Spirit which in a
nu
THE ANOINTED MAN.
165
mysterious way proceeds from the personal God, whom
no man has seen or can see. It depends on man's will
to do or not to do the will of the Father of all spirits, of
Him whom Jesus called the only One who is good. It
is the gift of God that the Spirit from above has shone
in all ages as the light of men, and presumably of all
reasonable creatures in other stars. But few knew that
there is a Holy Ghost, fewer still were guided by the
power of God, and from the people this saving know-
ledge had been hidden, the key of knowledge' had
been taken away. The law and the Prophets until
John,' him included, had prophesied about the future
coming of the Holy Ghost, they had shut up the
kingdom of heaven unto men, and Jesus declared
that John the Baptist did not belong to that spiritual
kingdom.
Revealing the presence of the Spirit of God, declaring
and proving by word and deed that the kingdom of
God has already come, baptizing with the Holy Ghost,
Jesus said : Come unto me, take my yoke upon you
(the uniting yoke of God's Spirit), learn of me how to
obey the Spirit of God, and ye shall find rest unto your
souls. Jesus taught and lived this new doctrine of God's
anointing Spirit. In the face of erroneous doctrines
about the Spîrit of God and the Messiah, Jesus regarded
it as his mission to preach by word and deed the presence
of the Spirit of God in mankind, the universality and
all-sufficiency of the Saviour of all ages. In this sense,
Jesus came to save that which was lost; he was the
Saviour of mankind who came in the Name or Spirit of
the Lord. As a chosen instrument of that saving power
by which God had anointed him or made him a Christ,
as the man who denounced the law and the Prophets
for having prophesied about the future coming, whilst
not pointing to the present working of God's Spirit in
the flesh-in short, as the anointed Man, not as an
anointed Angel, Jesus was and is the Christ.
166.
TIT
JA
017
JESUS .
AND THE ESSENESConclusion.
The transmitted records of man's history admit of
the conclusion that Jesus of Nazareth was the man who
reached the ideal of humanity, the One who obtained
the prize in the race of the many. By obediently fol-
lowing the dictates of his enlightened conscience, the
same had become the hallowed deposit of Divine revela-
tions. Acquainted with the capabilities and wants of
the human frame, Jesus fulfilled and delegated to his
brethren the highest moral law of which the earth-born
son of man is capable. What Jesus has left to mankind
is an example which we can follow. We can follow
him in the regeneration, in the Divine Sonship, for with
our great ancestor we are participators of the Divine
nature. God speaks to us through his Spirit, as He
spoke to Jesus and to ancestors of his in all ages. For
those who have been born again by the greatest of
miracles, for those who have been renewed in the spirit
of their minds, the miraculous attestations of God never
cease, they know that their life is a link in the chain of
past and of future developments.
Unless we are prepared to deny the humanity of
Jesus, we must accept as a fact that, he also com-
menced his life in ignorance, that he passed a period of
doubt, and finally saw, seized, and lived the truth. Not
even in the case of the most perfect man, of One who
received the Holy Ghost without measure,' and whom
God “anointed with the Holy Ghost and with power,'
can we imagine--not even of such a son of God dare we
assert-a progress in his spiritual development without
error, a progress in his moral evolution without combat.
We must distinguish error from sin. The nature of sin
is not error; but it is the denial by word and deed of
what the responsible being knows to be truth. We
cannot assume that the conscience of Jesus was some-
thing given him without his co-operation, something
THE COVENANT OF A GOOD CONSCIENCE.
167
which was from the beginning perfect. We must regard
his conscience as a gradual and normal development of
the moral germ with which he was born, of the moral
law written by God on the tables of his heart. Man is
a co-operator in the redemption from the evils to which
his nature is exposed. Jesus was no exception to this
rule, notwithstanding his Messianity and Divinity.
The kingdom of heaven preached by Jesus is not
the kingdom of the Angel-Messiah as preached by. John
the Baptist or Essene. The New Covenant is the cove-
nant of a good conscience with God. Herein lies the
efficacy of Christ's redemption, the world-conquering
power of Christianity.
168
PAUL AND THE ESSENES.
CHAPTER VII.
PAUL AND THE ESSENES.
The Hellenists—The person of Christ-Christ and the Spirit of God-The
resurrection of Christ-Apparitions of Jesus after death-The day of
Pentecost–The Atonement-Conclusion.
The Hellenists.
JESUS had opposed some of the doctrines of John the
Baptist or Essene, and so the twelve Apostles opposed
some of the doctrines of Paul, at least, during the seven-
teen years previous to his recognition as an Apostle.
Paul was by birth a Pharisee, and the ruling Sadducees
had appointed him as chief agent for the persecution
which arose because of Stephen.' We may assume
that Saul of Tarsus in Cilicia was among the men of
Cilicia who disputed with Stephen, “a man full of faith
and of the Holy Ghost, having done “great wonders
and miracles among the people.' Stephen was the first
of those “ seven men of honest report, full of the Holy
Ghost and wisdom' whom the Grecians or Hellenists,
that is, Greek-speaking Jews at Jerusalem, had elected
among themselves to be appointed' by the Apostles
over the business of daily ministration or assistance to
Grecian widows. These Grecians assembled in one or
more synagogues of their own at Jerusalem, and among
them were Alexandrians. Here it was that those who
disputed with Stephen were not able to resist the
wisdom and the spirit by which he spake.' The 'mur-
muring' between Grecians and Hebrews, which seems
at first not to have been connected with doctrine, made
way for the accusation of Stephen before the council,
STEPHEN AN ESSENE.
169
who was charged with having spoken blasphemous
words against Moses and against God.'
According to Rabbinical tradition there were 480
synagogues at Jerusalem, and yet no Gentile was ever
admitted as member of any synagogue. The Alexan-
drians who disputed with Stephen were therefore cer-
tainly Greek-speaking Jews of Alexandria. A few miles
from Alexandria was the chief settlement of the Essenian
Therapeuts, and it is highly probable that some of
them, like the Greeks,' had come up to worship at
the feast.' Such Jewish Therapeuts of Alexandria
would be included in the general designation · Alexan-
drians.'. Stephen himself, the Greek-speaking Jew,
who, like his brethren, bore a Greek name, might have
been an Essenic Therapeut. It can be proved by two
facts that Stephen was an Essene. In his speech he
designates Jesus as the Angel who was with the fathers
in the wilderness. But the expectation of an Angel-
Messiah cannot be shown to have ever prevailed among
any orthodox party in Israel ; whereas weighty reasons
permit us to assume that the doctrine of the Angel-
Messiah existed as secret tradition among the Essenes of
the pre-Christian and of the Apostolic times. The ruling
Sadducees were obliged to oppose this doctrine with all
their might, not only because they believed neither in
angels or spirits, whilst forbidding the Pharisees to
promulgate their ancestral tradition, but because the
Scriptures which the Sadducees recognised do not point
by a single word to an Angel-Messiah. It would there-
fore appear as possible that the persecution of Stephen
and of his companions in the faith had been chiefly
caused by the new doctrine about the Angel-Messiah as
applied to Jesus.
The speech of Stephen, as recorded in the Acts,
shows that he did apply to Jesus the exclusively Essenic
doctrine of the Angel-Messiah. Jesus Christ is by
Stephen identified with the “ Angel of the Lord' who
170
O
PAUL AND THE ESSENES.
appeared to Moses • in a flame of fire in a bush,' and
from which the voice of the Lord came unto him.'
By the hand of this Angel God had sent Moses as ruler
and deliverer. The Prophet like unto Moses which God
should raise among Israel, was by Stephen identified
with the Angel of God who had spoken to Moses in the
Mount Sinai, and with the fathers, and through whom
Moses had received lively oracles, or living words, to
give unto Israel. But the fathers of Israel would not
obey Moses, and thus they rejected the revelation of
the Angel of God.1 Stephen implies with sufficient
clearness that if the fathers had obeyed Moses, and thus
the Angel who spoke to him on Sinai, Israel might then
have received the gift of the Divine Spirit through the
Angel. But Israel's fathers and their descendants have
always resisted the Holy Ghost.' Israel's fathers have
persecuted all the Prophets, and they have slain those
'which showed before of the coming of the Just One,
of whom the Israelitic contemporaries of Stephen have
been the betrayers and murderers.' Stephen, so con-
tinues the recorder, being full of the Holy Ghost, looked
up stedfastly into heaven, and saw the glory of God,
and Jesus standing on the right hand of God, and said,
Behold, I see the heavens opened, and the Son of man
standing on the right hand of God. Having prayed to
the “Lord Jesus' that he would receive his spirit, and
that he would not lay this sin to the charge of them
who stoned him, the first Christian martyr fell asleep.
According to his own statement, Saul of Tarsus was
the young man whose name was Saul, at whose feet,
according to a still prevailing custom, the witnesses had
laid down their clothes, before throwing the first stones
on the man condemned as worthy of death. The man
from Cilicia, who had heard, and probably taken part in
the disputations with Stephen he who had heard his
1 Comp. Deut. xxxiii. 2–5 in the Septuagint version ; Gal. iii. 19.
2 Deut. xvii. 6,7.
OBEDIENCE TO THE FAITH.
177
defence, also heard, as the representative of the Jewish
authorities, when he was stoned, his confession of faith in
the risen Jesus as the Angel-Messiah promised by Moses,
according to Stephen's interpretation. This doctrine,
which is contrary to the letter and spirit of the Mosaic
Scriptures, we must connect, as with the Essenes, the
only Jews who have held it, so at least with some of the
Hellenists whom Stephen represented. Stephen is not
likely to have been the only one among the Grecians
who expected an Angel-Messiah, and who regarded
Jesus as the same.
We know not how long before his martyrdom
Stephen was elected as the first of the seven deacons,
but we are told, that "the whole multitude' at
Jerusalem was pleased with their elections, that the
word of God increased ; and the number of the disciples
multiplied in Jerusalem greatly; and a great company
of the priests were obedient to the faith.' This account
is evidently written with a view to the harmonising
objects of the Acts, which are attributed in their present
form to Luke. In his earlier written Gospel Luke had
not dared openly to assert what he, like Paul, must
have believed, that Jesus was the incarnate Angel of
God. Yet Luke implied as much when attributing, as
he is recorded to have done, words of Jesus to the
Wisdom of God, who had sent the Prophets in all ages.
“The faith' of the disciples of Jesus at Jerusalem is in
the Acts implied to have been one and the same, that
is, the faith in Jesus as the Angel-Messiah. If so, the
faith of the twelve Apostles, of Stephen and of Paul,
would have been one and the same; and it would be in-
explicable that there is no trace of such doctrine in any
of the Scriptures composed before the deportation to
Babylon, or in the first three Gospels, with the sole
exception of the passage just cited, which Luke or a
later reviser has freely enlarged after Matthew's record.
It would seem that the Essenic and Hellenistic
172
PAUL AND THE ESSENES.
teaching about the Angel-Messiah had already become
very popular when Herod Agrippa became Roman
governor of Judæa. His mother was a Jewess, being
descended from the Maccabees, whose allies were the
Assidæans or Essenes. Although Herod encouraged the
Nazarites, with whom the Essenes were indirectly con-
nected by their austere mode of life, it would be
impossible to assume that the zealous defender of the
Mosaic law held or favoured the Essenic doctrine about
the Angel-Messiah. So popular seems to have been
this doctrine, the doctrine of Stephen, that the sudden
death of Herod was attributed to the Angel of God with
whom Stephen had identified the risen Jesus.
It is probable that Stephen's martyrdom took place
in the year of accession of Herod Agrippa, and at the
commencement of the first year of his reign of three
years. Since Saul was converted in the year of Stephen's
death, the three years which Paul spent in Arabia
before he returned to Jerusalem are best explained by
the supposition that, so long as this despot lived, the
man who had been sent from Jerusalem as a persecutor
and had become a convert could not have shown him-
self in that city. Probably, therefore, in the year A.D. 41,
the great persecution about Stephen' commenced, and,
according to the Acts, it was directed against all the
members of the Church which was at Jerusalem';
these were all scattered abroad throughout the regions
of Judæa and Samaria, except the Apostles.' It is diffi-
cult to explain this remarkable exception, unless on the
ground of the supposition that Stephen had been put to
death and his followers scattered for spreading doctrines
not recognised by the Apostles. The fierce attack of
Stephen against the fathers of Israel must have been
condemned by the Apostles as much as by the high
priest, whose right hand Herod Agrippa seems to have
been. The Apostles could become objects of persecution
only in so far as they had not up to this time worshipped
THE LIMITED ASSOCIATION OF DISCIPLES.
173
at the Temple, but in the synagogue only. They could
not be made answerable for what Stephen had taught.
On the contrary, they must have opposed his doctrine
of the Angel-Messiah as one which Jesus had not recog-
nised, as the first three Gospels clearly prove. That
James was beheaded and Peter imprisoned by Herod
Agrippa may be sufficiently explained by their not
having worshipped in the Temple any more than Jesus
had done so.
Previous to the death of Stephen, during the seven
to nine years after the crucifixion of Jesus, which
probably took place at Easter in the year 35, the
deacons or overseers of the Hellenists must have had a
considerable following at Jerusalem. We may safely
assume that already then, if not ever since the death
of Jesus, Stephen had proclaimed him at Jerusalem as
the Angel-Messiah of the Essenes and Therapeuts. It
is even probable that among the very small number of
about one hundred and twenty 'disciples who assem-
bled at Jerusalem a few days after the crucifixion, if
not already the next day, on the 16th Nisan, the day
of the presentation of the firstling-sheaf, there were
some, and perhaps many Essenes, who regarded Jesus
as the Angel-Messiah. We may even conjecture that
this very limited association consisted chiefly of Essenes,
and did not include many who, like the Apostles, as we
here assume, regarded Jesus as the promised anointed
Man, without believing tható a new religion was to be
· set up in the world,' or that the professors of that
religion were to be distinguished from the rest of
mankind.'1
After that which the Apostles regarded as idle tales
about what women had first declared to have seen at
the grave, even after the well attested apparitions of
Jesus, many would require additional evidence, such as
the recorded miraculous fulfilment of the Jewish Pente-
1 Paley, Evidences of Christianity, ix,
174
PAUL AND, THE ESSENES.
costal type, before they could join those who first
believed in Jesus as the antitype of the Paschal omer.
On that Pentecostal day, the tenth day after the ascen-
sion of Jesus, according to the Acts, “about three
thousand souls' were added to the first association, and
soon after this “the number of the men was about
five thousand.’l. If the Apostles had been believers in
the Messianic doctrines of Stephen, they could hardly
have remained at Jerusalem whilst the followers of
Stephen were scattered abroad. Had they regarded
Jesus not as the anointed man, the son of David and
Son of God of Messianically interpreted prophecies,
but had the Apostles regarded him as the anointed
Angel, of whom the Scriptures before the deportation
to Babylon say nothing, they might have been accused,
like Stephen, of having spoken blasphemous words?
against the holy place and the law.
The assertion shall now be more minutely con-
firmed, that there was an essential difference between
the doctrines of the twelve Apostles and those of
Stephen about Jesus as the Messiah. We have already
seen that if the twelve Apostles did, like Stephen,
believe in Jesus as the Angel-Messiah, it would be
apparently inexplicable why there should be no trace
in the first three Gospels of Jesus having recognised
such a doctrine, on which all Scriptures possibly com-
posed before the deportation to Babylon are silent.
There can be no doubt as to the identity of the
Messianic conceptions of Paul and those of Stephen.
We shall see that when Paul refers to Christ as the
spiritual Rock which followed the Israelites, he points
to the Angel who had been with the fathers in the
I It is curious that the Essenic corporation is, by Josephus, reported to
have numbered about 4,000 associates, and that the appointment of deacons
is connected with the days when the number of disciples was multiplied, as
if these had been in great part Hellenists, among whom we may assume
Therapeuts.
SYTYT
PAUL'S CONVERSION.
175
wilderness, and that he identifies Jesus with that
Angel as Stephen had done. Paul acknowledges that
during the persecution which arose about Stephen
he accepted the faith which once he destroyed. On
his way to Damascus, with the dying words of Stephen
still ringing in his ears, impressed by the martyr's vision
of Jesus, of the Angel-Messiah standing at the right hand
of God, Paul had also a vision. Suddenly a light from
heaven shone about him, he fell to the ground, and
heard a voice saying unto him, “Saul, Saul, why perse-
cutest thou me?' Using the word of Stephen, he at
once addressed the speaker from heaven as “Lord,
whereupon he was told that it was Jesus of Nazareth
who had appeared to him. Not having been prepared,
as Paul was by Stephen, the men that were with him,
though they saw the light, heard not the voice of
him that spake to the conscience-stricken persecutor of
Stephen's Lord. Nor were Paul's companions blinded
by the light which they saw, but they led Paul by the
hand to Damascus, the place appointed him in the
vision. After having been blind for three days, one
Ananias, a disciple of Jesus, came unto him by a
Divine command communicated in a vision, and said,
· Brother Saul, receive thy sight, and at the same hour
Saul looked up upon him. His sight had returned, and
he was filled with the Holy Ghost, for which reason
Ananias had been sent by Jesus. Ananias announced
to him that the God of the fathers had chosen him
that he should know his will and see that Just One,
that he should hear the voice of his mouth, and be his
witness, being baptized and having his sins washed
away. This water-baptism was regarded by John the
Essene as the symbol of the Holy Ghost which Paul
received through the mediation of Ananias at the bid-
ding of Jesus.
As Paul followed Stephen in calling the speaker
from heaven · Lord,' so Ananias called him, like Stephen,
176
PAUL AND THE ESSENES.
? the Just One.' As did John the Baptist and all the
Essenes, Ananias regarded water-baptism as a type of the
washing away of sins, by the Messianic baptism with
the Holy Ghost. We are therefore led to expect, that
Ananias, who is designated as 'a devout man according
to the law, having a good report of all the Jews' at
Damascus, may have represented the Judaism of the
Essenes, who neither accepted circumcision nor the
Temple-ritual with its sacrifices, but who preached
righteousness by faith in the Angel-Messiah. According
to Paul's own narrative, Ananias was instrumental in
God's revealing his "Son' in the heart of him who had
been the chief instrument in persecuting the believers
in Jesus as the Angel-Messiah.
It can be proved, from a statement transmitted by
Josephus, that soon after the time of Paul's conversion,
a Jew called Ananias, who had come to Adiabene, one
of the Mesopotamian kingdoms, there preached righ-
teousness not by the works of the law but by faith, as
Paul did; whilst another Jew at Adiabene denied that
this was a purer faith, and insisted on the works of the
law. It was upon the death of King Agrippa,' or
about the year A.D. 44, that is, at the utmost three
years after Paul had met Ananias of Damascus, that a
Jewish merchant Ananias said to King Izates of Adia-
bene, that he might worship God without being cir-
cumcised, even though he did resolve to follow the
Jewish law entirely, which worship of God was of a
superior nature to circumcision.'. Yet another Jew,
Eleazar, 'who was esteemed very skilful in the learning
of his country,' persuaded Izates to be circumcised, by
showing him from the law what great impiety he would
be guilty of by neglecting this Divine command. Jose-
phus, who had probably passed three years as an Essenic
novice with Banus, adds that God preserved Izates from
all dangers, demonstrating thereby, that the fruit of
piety (the chassidout' of the Essenes or Assidæans)
ANANIAS OF DAMASCUS AND OF ADIABENE.
177
does not perish, as to those that have regard to him and
fix their faith upon him only.'1
Ananias may have gone from the commercial city of
Damascus to Adiabene; and this merchant-missionary,
who reminds us of Mahomed, may have been the same
disciple of Jesus who very shortly, at the utmost only
a few years before, had been the instrument of Paul's
conversion in the street called Straight. This possible
identity is confirmed in a remarkable manner by the
merchant Ananias at Adiabene having proclaimed the
same fundamental truths which the disciple Ananias at
Damascus, and afterwards Paul, preached. At all events,
it is proved by this narrative, that about the time of
Paul's conversion two parties opposed each other among
the Jews; and that the one party, represented by one
who seems to have been an Essene, whilst being a disciple
of Jesus, taught the doctrine, later promulgated by Paul,
about righteousness without the deeds of the law, espe-
cially without circumcision.
This higher kind of Judaism, this deeper knowledge
or gnosis, cannot be asserted to have been recognised
and practised by any party in Israel, except by the
Essenes. Even of the Apostles at Jerusalem this cannot
be proved. Such was the higher Judaism which the
Essenes had by allegorical explanations harmonised with
Mosaic writings, and it was openly declared in the
presence of Paul by Ananias of Damascus. We may
with almost certainty assume that Ananias of Damascus
was an Essenic disciple of Jesus, for we know that he,
W
was expected by the Essenes only, and to whom, there-
fore, Ananias, like Stephen, must have belonged. It
cannot be shown, nor is it at all probable, that Ananias,
as the human instrument in the conversion of Paul,
stood in any connection with the Apostles at Jerusalem,
with Peter, and the other Jews,' as Paul calls them,
1 Jos. Antiq. xx. 2.
178
PAUL AND THE ESSENES.
.
and Antioch, Pilze the Essenes city ospake.
who solemnly declares to have been independent of
them, and that they taught him “nothing new' when,
seventeen years after his conversion, he met them at
Jerusalem.1
The scattered Hellenists 'went everywhere preach-
ing the word,' some going as far as Phænicia, Cyprus,
and Antioch, preaching to Jews only,' that is, probably
to such who, like the Essenes of Judæa, excluded the
Gentiles, whilst others in that city (spake unto the
Grecians,' or Greek-speaking Jews who admitted Gen-
tiles, preaching the Lord Jesus.'2 This statement in
the Acts, which distinguishes Hebrew Jews from Greek
Jews, tends to support the view we wish to establish,
that the persecution that arose about Stephen' was
directed chiefly, though not solely, against Grecians
who were Therapeuts, whose doctrine about the Angel-
Messiah Stephen had applied to Jesus, whether he was
the first to do so or not. For, as in Antioch some of
those persecuted preached to Jews only, being particu-
larists like the Essenes of Judæa, so there were others in
that city among those who were persecuted because of
Stephen, who preached like him the Lord Jesus' to
Greek-speaking Jews or Hellenists, among whom there
probably were Alexandrians and universalist Thera-
peuts. The Hand of the Lord_his Spirit was with these
preachers at Antioch, so that a great number believed.
These two parties among the scattered Jews at Antioch,
we distinguish as Essenes of Palestine who admitted
Jews only, and as Therapeuts who also admitted Gen-
tiles. Among them there existed the same difference
as between the two Jewish teachers at Adiabene and
between the two principal prophets of Antioch, Barna-
bas and Paul. The Church at Antioch, where the
disciples were first called Christians, was founded in
absolute independence of the Apostles at Jerusalem,
and the same was the case with Paul's conversion. The
? Gal. i. 16; ii. 6.
2 Acts xi. 19-26.
ANOTHER AND YET NOT ANOTHER GOSPEL.
179
L
Twelve were not scattered when certain (Essenic?)
disciples--when followers of Stephen—went to Antioch,
and the Apostles were all’ afraid of Paul when Barnabas
introduced him to them.
In a certain sense Paul declares his Gospel to be
another and yet ‘not another' or 'not a second. The
Gospel which Paul announced was certainly and essen-
tially another than that which was preached by the
twelve Apostles, if it can be proved that Paul has
applied to Jesus the Essenic doctrine of the Angel-
Messiah, on which the pre-Babylonian Scriptures and
the first three Gospels observe a mysterious silence.
From this it follows that Jesus cannot have approved
of this doctrine. But if Jesus, who had chosen the
Twelve, was the Angel-Messiah who had revealed him-
self to Paul, this Apostle's Gospel could in a certain
sense not be another, though a second, inasmuch as
the author of both Gospels was asserted to be the same
individual. Only the assumption that the Twelve did
not believe in Jesus as the incarnate Angel, and the fact
that Paul, like Stephen and Ananias, did so, seems to
enable us to explain their fears. of Paul when they first
came in contact with him. Their fear could not have
been caused by a doubt whether he really had become
a follower of Stephen, had accepted the faith which
once he destroyed. It will become more and more
probable, if not certain, that the Apostles feared Paul
because he had become an earnest and zealous convert
of the new faith in an Angel-Messiah, which Stephen
had perhaps first publicly proclaimed.
It was among the Hellenists that Paul preached first,
on his return from Antioch to Jerusalem, as if he
expected to meet with more sympathy among them
than among the Hebrews, and, we may assume, among
the disciples of Jesus who looked to the Twelve as
their guides. No more weight can be laid on the
statement that the Hellenists wished to kill him and
N 2
180
: PAUL AND THE ESSENES.
that óbrethren' (the Apostles ?) got him away, than on
the statement that Paul went in and out with the
Apostles who were all afraid of him, and that he
• freely' or boldly declared the name of the Lord Jesus,
that is, of the Angel-Messiah. Both may be attributed
to the compromising tendency of the Acts.
: The Essenic element in the Church at Antioch,
which was independent of that at Jerusalem, and to
which Paul was introduced by Barnabas, is confirmed
by the undeniably Essenic character of the Epistle of
Barnabas, which the Fathers attribute unanimously to
the Apostle of this name. We shall return to this
subject. Another of the prophets of this Church was
Manaen, who had been brought up with Herod, and
whom we may safely identify with the Essenic prophet
Menahem, who was at school with the tetrarch at
Rome and predicted his future, according to Josephus.
If Paul, another of the prophets of Antioch, can be
proved from his own writings to have attributed to
Jesus, like Stephen, and almost in the same words, the
exclusively Essenic doctrine of the Angel-Messiah, then
the Essenic element in the Antiochian Church will have
been proved as an historical fact.
The names of all Hellenistic deacons are of Greek
origin. After Stephen the Acts name Philip, who was
also called the Evangelist. He had prophesying
daughters, and to him, as to Stephen, “the Angel of
the Lord' appeared, that is, the Angel-Messiah of the
Essenes and Therapeuts. There are some traits in the
transmitted narrative about Philip which tend to con-
firm the connection of some Hellenists with Therapeuts.
Of those who had been scattered because of Stephen-
because of the preacher on the Angel-Messiah, some had
gone to Samaria and there preached the Word.' Here
Philip met Simon, a born Samaritan, whose ancestors
seem to have settled there from Citium in Cyprus,
according to statements by Josephus. He was also
SIMON OF SAMARIA AND THE ESSENES.
181
called Magus-a name which may point to the Magi,
and thus to the Maga or Maya, the spiritual power of
Eastern tradition, especially of the Buddhists, with
whose doctrines we have connected the Essenes. The
Samaritans are by Josephus designated as Medo-Persian
Medes, may have been called Magi, by others if not by
the Samaritans. Simon the Samaritan might therefore
as such have been called Magus.
It must here suffice to make the following state-
ments about Simon of Samaria, whom all the Fathers
regard as the Father of heresy in the Christian Church,
that is, of a false gnosis in the Apostolic age. He was
educated at Alexandria, according to the Clementines ;
the city of Sichem, also called Sychar, and later the
city of Antioch, were the centres of his activity; his
disciples, like those of Jesus at Antioch, were first
called by the name of Christians; the disciples of
Simon were baptized ; the Initiated among them had to
keep certain doctrines secret; their master taught them
to believe in Jesus as “the Word' of all ages, as the
Angel-Messiah and aboriginal type of Humanity, who
came to the earth 'apparently as man, but not as man,'
exactly as it is taught by the Epistle of Barnabas; the
Simonians distinguished a spiritual from a material
world, and believed in an allegorical meaning of Scrip-
ture; Simon in his writings referred to John the
Baptist or Essene and to Paul's Epistles; he is reported
party favourable to him existed before his arrival, as
was the case with Paul; the Chrestus- or Christos-party
among the Jews in this city, which apparently is men-
tioned at exactly the same time when Simon is said to
have been there, may be regarded as the party of
Simon who called himself a Christian, which name ori-
ginated in Antioch, the centre of his activity.1
1 The name Chrestus, given by Suetonius, is by Clement of Alexandria
182
PAUL AND THE ESSENES.
All these points connect Simon of Samaria with the
Essenes. Simon is in the Clementine 'Recognitions'
actually called a disciple of John the Baptist, and thus
is directly connected with the Essenes. His reported
education in Alexandria would therefore lead us to
connect him with the Therapeuts or universalist Essenes
of that place, with which we have connected Stephen
and Paul. If, nevertheless, the Christian Church sepa-
rated Simon from Paul by a deep gulph, this can easily
be explained by the not far-fetched supposition, that
after the Acts had removed every difference between
the doctrines of Paul and those of the Twelve, Simon
necessarily was made the scapegoat, and the father of
all false doctrines which denied the humanity of Jesus.
It was necessary to do this, after the recognition by the
Church of the Essenic-Paulinic doctrine about the Angel-
Messiah, although Simon Magus had also taught that
doctrine. It formed the very centre of the disputations
between Simon and Peter at Rome, according to the
Clementines; and what Peter had openly combated,
could not be suffered to appear as that which, like
Simon, Paul had taught. This compromise was facili-
tated, as we shall see, by Paul's considerate open
acknowledgment of the human nature of Jesus, and it
led to the union of the two parties among the disciples
of Jesus, of the aboriginal or Jewish-Christian party,
which had regarded Jesus as the anointed Man, and of
CREW.
64
nised Jesus is the anointed Angel.
Philip the deacon, though the Acts oppose him to
trine of the Angel-Messiah as Simon did, for Philip is in
the Acts indirectly connected with the Angel-Messiah,
because with the Angel of the Lord. According to the
Angel's direction, Philip was on his way to Gaza from
given as Christos. It is within the range of possibility that Simon Niger,
the prophet at Antioch, was Simon Magus.
PHILIP AND THE ESSENES.
183
Samaria, probably going by Hebron. He had to pass
the region to the west of the Dead Sea, where the
Kenites or Rechabites, later the Essenes, had their
settlements; the country where John the Baptist was
born, where he received the Divine call, and probably
began to baptize. The servant of the Ethiopian Candace,
or Queen, returning from Jerusalem, where he had been
worshipping, was told by Philip, before being baptized,
that the 53rd chapter in Isaiah refers to Jesus. This
explanation had been made easier by the possibly Thera-
peutic authors of the Septuagint, which text the eunuch
was reading. A mystic interpretation had here been
given to the passage which refers to the servant of God
being taken away through tribulation and judgment.'
Instead of this, it is said, that “in his humiliation his
judgment was taken away. Again, whilst the Hebrew
text says: “Who of his contemporaries considers it,
that he was taken away from the land of the living?' the
Greek version has, “Who shall declare his generation,
for his life is taken from the earth ?' Thus already here
a hidden reference could be found to Melchizedec, whose
generation the Scriptures do not transmit. This passage
could be held to suggest that Jesus had neither father
nor mother; and that Jesus Christ, as Simon declared,
was the Son of God, but not the son of David, as Philip's
contemporary the Apostle Barnabas likewise taught in
his Epistle. The sudden disappearance of Philip would
confirm the Ethiopian in his mystic conceptions.
The connection of Hellenists with Therapeuts can be
confirmed by the fact that Paul, after his conversion to
the faith of Stephen, like him, preached Jesus as the
Angel-Messiah, whom in Israel only the Essenes ex-
pected: a doctrine of which there is no trace in the first
three Gospels, or in any Scriptures possibly composed
before the deportation to Babylon, and therefore before
the birth of Gautama-Buddha, the Angel-Messiah of
Buddhists.
184
PAUL AND THE ESSENES.
The Person of Christ.
The doctrinal system of Paul centres in his doctrine
of Christ. The undoubtedly genuine Epistles of the
Apostle prove, that he regarded Jesus as an incarnate
Angel, as the Angel of the Lord who went before and
followed the Israelites. Almost in the same words
in which Stephen had applied to Jesus the doctrine
of the Angel-Messiah, Paul refers to Jesus Christ as
the spiritual Rock which followed the Israelites in the
wilderness. In the account of the shipwreck recorded
in the Acts, Paul describes that ó an Angel of God'had
stood by him in the night, whose I am and whom I
serve. If these words refer not to God, but to the
Angel, the latter would have been the same Angel who
had appeared to him at the time of his conversion to
the faith of Stephen, that is, the Angel who had fol-
lowed the Israelites, the spiritual Rock, or Christ. Since
some of the Greek-speaking Jews, like Stephen, believed
in Jesus as the Angel-Messiah whom the Essenes ex-
pected, we should expect even on this ground only, that
the Apostle who says he was to the Jews a Jew and to
the Greeks a Greek that the great Apostle of universal
religion would aim at harmonising in his Epistles and
addresses the diverging Messianic conceptions.
There was no reason to doubt the human nature of
Jesus Christ, at least not for anyone who could say, with
Paul, that Jesus was made of the seed of David accord-
ing to the flesh, and declared to be the Son of God with
power, according to the spirit of holiness, by the resur-
rection from the dead. This might have been said by
any disciple, even by one who did not believe, as Paul
did, in Jesus as an incarnate Angel. Although this is
the only passage in Paul's Epistles where the human
nature of Jesus Christ is clearly and directly acknow-
ledged, yet other passages imply it. Paul had especial
1 1 Cor. x. 4; Acts xxvii. 23 ; comp. Rom. i. 9.
THE SECT EVERYWHERE SPOKEN AGAINST.
185
reasons to be conciliatory at Rome, where the elders of
the Jews regarded him as member of a sect'everywhere
spoken against.'
It is more difficult to refer this sect to that of the
Christians than to that of the Essenes. For, whilst the
Christians at Jerusalem under James had not there been
spoken against, since they had exchanged the Synagogue
for the Temple, the Essenes were by all the Jews spoken
against as dissenters, and their belief in an Angel-
Messiah was rejected by every orthodox Jew. We have
no right to assert that the Jews in Rome or anywhere
could have designated Peter or any of the Apostles at
Jerusalem as belonging to a sect' everywhere spoken
against
Whether the sect in question was the Christian or
the Essenian one, of this sect,' to which Paul belonged,
there were members in Rome before Paul arrived there,
for brethren' had gone to meet him at the Appian
Forum. Signs are not absolutely wanting that these
brethren' were Essenian Christians. According to the
Clementines,' Barnabas, whom we regard as a Levite
who had become an Essene, taught in Rome and in
Alexandria before the crucifixion of Jesus. As already
stated, the genuine Epistle of Barnabas, though worked
over, shows that he denied the human nature of Jesus,
and called those who regarded him as son of David
wicked Jews.' The · Clementines,' probably composed
in Rome and reaching back to the first century, testify
to the existence of an Essenic party in Rome, with which
we may connect the party which Simon had in that
city. If this Essenic party in Rome, which Barnabas
may be assumed to have addressed there, denied the
human nature of Jesus, as Barnabas certainly did, Paul
had special reasons for clearly stating, what he has done
in no other Epistle than in that to the Romans, that
Jesus is the son of David as well as the Son of God.
Paul separated from Barnabas on the question of
18€
PAUL AND THE ESSENES.
the admittance of uncircumcised Gentiles; but another
reason for his separating from him seems to have been,
that Paul, opposing Barnabas and Simon of Samaria,
insisted on the recognition of the human nature of Jesus,
notwithstanding his Divinity. In the above-cited passage
of his Roman Epistle, the Apostle distinguishes the
fleshly from the spiritual birth of Jesus Christ in such a
manner, that the doctrine of Peter about the man Jesus
anointed with the Holy Ghost and with power could be
well harmonised with it. It may be assumed that Paul
by this Epistle laid a foundation for the spiritual gift,
that is, of peace in the Churches, which gift he wished
to bring to this divided Church, founded by Peter
according to tradition transmitted to us, and in which
the Jewish-Christian element predominated. The har-
monious co-operation of Peter and Paul in Rome, their
common martyrdom in this city, are historical facts;
and it may be asserted that the diverging opinions of the
Twelve and of Paul on the person of Christ lost their
party character by Paul's open acknowledgment of the
humanity of Jesus.
Although in a single passage-assuming its correct
transmission-Paul clearly insists on the human as well
as on the implied angelic nature of Christ, yet his coming
in the flesh is explained in a qualified sense, though not
altogether drawn in question, by another passage in the
same Epistle to the Romans: "For what the law could
not do, in that it was weak through the flesh, God
sending his own Son in the likeness of (the) sinful flesh,
and for sin, condemned sin in the flesh. Only in conse-
quence of the sending of God's own Son (the Angel-
Messiah), in the likeness of (the) sinful flesh, it became
such 'who walk not after the flesh, but after the spirit.'
It is here obviously pointed out, that since the fall of
the first Adam humanity has either not possessed the
Spirit of God, or possessed it without the possibility of
THE LIKENESS OF SINFUL FLESH.
287
obeying it, because of sin. The Apostle seems to distin-
guish the sinful flesh from the not-sinful flesh. The
Epistles of Paul attest, that he did not believe it possible
for even the most perfect of men to walk after the
Spirit, to be led by the Spirit of God, to become sons of
God, before God's sending his own Son and with him
stood to have said, that God sent his own Son, not 'in
the sinful flesh,' but in the likeness of the sinful flesh,'
that is, into a new kind of flesh, into such flesh as had
been prepared for the Angel of God, so that the latter
might keep his angelic nature after his assumption of a
fleshy nature · like that of men, 'yet without sin.' I
Christ and the Spirit of God.
As the 'Name' or Spirit of God is in the Angel of
the Lord, so it is in Jesus, though, according to the
flesh, he is the son of David. The flesh of Christ Jesus
was by Paul held to be spiritualised flesh, as Tertullian
says_-'flesh with the Spirit of God. Not flesh which
wars against the spirit, not the flesh of fallen man,
which had been un-spiritualised by the withdrawal of
the Spirit of God in the time of the flood, not the flesh
of children of wrath,' to which, the Jews 'even as
others,' all men belonged, up to the time of the incar-
nation of the Son of God, but the flesh of Christ Jesus
was by Paul held to be such flesh as would be, and was,
directed by the Spirit of God. Without assistance from
heaven, without God's unspeakable gift of his Holy
Spirit, which was brought down by the anointed Angel
of God, man cannot overcome sin, he can only be saved
by the grace of God's Spirit, which helps his infirmi-
ties, and makes intercession for him.2
1 Rom. xii. 3, 4; comp. Tertull. De Carne Christi, 3; Ps. xl. 7; Hebr. x.
5; iv. 15 ; ix. 28; where a budy' is inserted instead of "ears.'
2 Rom. viii. 26, 27, 31; comp. i. 4.
188
PAUL AND THE ESSENES.
.
The law could not bring the Spirit of God, and
was added because of transgression. Its highest
object was to be a schoolmaster, preparing for Christ.
Not only till the law, also after it, there was sin in the
world,' until “faith came,' till the Angel of God had
brought to earth the Holy Ghost, so that those who
allow themselves to be led by the Spirit of God are
children of God. Sin came by the disobedience of the
first Adam, grace came by the obedience of the second
Adam Faith establishes the law, inasmuch as the
letter that killeth is interpreted by the quickening or
life-giving Spirit, because the shameful'system of keep-
ing back, which has existed since Moses, has been laid
aside. Because of the withdrawing of God's Spirit,
Adam and Eve hid themselves from the presence of
God, his countenance’ shone no more upon them; the
Spirit of God did not always strive' or remain with
fallen man, he was ' flesh, only flesh, flesh without the
Spirit of God. Even Abraham could not be righteous,
but he believed God, who promised the future blessing
of mankind in Abraham's seed, the seed to whom the
promise was made.
The faith of Abraham was 'accounted to him for
righteousness,' and ' faithful Abraham' became the
father of those, among Gentiles and Jews, who, 're-
ceived the spirit by the hearing of faith,' that is, the
adoption of sons,' in consequence of which God sent
“the Spirit of his Son' into their hearts, and redeemed
their bodies. Abraham rejoiced to see the day' when
the Angel of God would bring back the Spirit to man-
kind, would bring the faith which should 6 afterwards
be revealed, after the Mosaic law, which has nothing
to do with faith. The promised faith and the promised
Spirit of God came by the Angel-Messiah, the second
Adam, who was a ' quickening spirit.' Henceforth, man
has become “spiritual,' he is a new creature,' he belongs
to a new generation of men, born under direct celestial
THE LAW AND FAITH.
189
influences, he stands in a new relation to God through
the mediation of an anointed Angel.
Paul seems to have held that, even after the fall of
man, he was possessed of reason and will, but not of
conscience. What was to become life and light in man
had first to be manifested in the likeness of sinful, be-
cause un-spiritualised flesh, by the man from heaven,'
by the incarnation of the Word from the beginning, the
Angel of God in whom that life was. His glory, as of
the only one Son of the Father, full of grace and truth,
had first to be seen by man in the face of Christ, before
the glorified Son, raised by God's right hand, could
receive the promise of the Father for mankind, the
Spirit to be poured on all flesh. That Divine Spirit was
intended to have been restored by the Angel of God
who appeared to Moses, and whom Paul identifies with
Christ Jesus, as Stephen had done before him. Already
then the incarnation of the Angel-Messiah might have
taken place. But Israel would not obey Moses, and
resisted the Holy Ghost, as it did when Stephen, “full
of the Holy Ghost,' revealed Jesus as the Angel-Messiah.
Even John the Baptist or Essene regarded as future
the coming into the world of that true light which
lighteth all men. The baptism with the Holy Ghost or
with fire, typified by water baptism, was to be introduced
by the Angel of God, according to John's expectation.
The disciples of John had not even heard that there is
a Holy Ghost. God had not yet “introduced his first-
born into the world.'
Nevertheless, Paul refers to the passage in the
Mosaic Scriptures about the Word which is in man's
heart that he may do it. The Apostle states that ' faith,'
that is, the faith which should be revealed after the law
on Sinai in the fulness of time, 'cometh by hearing,
and hearing by the word of God, that is, as we shall
see, by Christ, the spiritual Rock, by the Angel which
followed the Israelites, by the Angel-Messiah. Paul is
190
PAUL AND THE ESSENES.
far from admitting that the Word is an innate faculty or
spiritual power by which, man willing, the sinfulness of
the flesh can be overcome, that the Word or Spirit of
God is a soul-saving power which in measure man has
possessed in all ages, and for the abiding presence of
which in his soul David prayed.
The passage in question, the only one in which Paul
calls Christ the Word of God, is by him explained to be
a prophecy referring to the coming of Christ as the
end of the law. The · Word' of which Moses said that
it need not be brought from heaven nor beyond the sea,
but which was already then in the Israelites that they
might to do it, that Word Paul implies to have been
Christ. This Word of God, or Christ, is identical with
the Angel-Messiah, or spiritual Rock which followed
the Israelites. Christ, the Word of God, having come
down from heaven' need not be brought down,' and
after his resurrection he need not be brought up
(again) from the dead. When Moses uttered those
words, he spoke in the spirit about 'the word of faith'
which Paul preached. The word of which Moses said
that it was then in the mouth of the Israelite, Paul
explains to be the confession of the Lord Jesus' with
the mouth; again, the word of which Moses said that
it was then in the “heart of the Israelite, and that it
depended on him whether he followed it and lived, or
did it not and died, this word Paul explains as the belief
in the heart, that God has raised Jesus from the dead.'
This new belief the Apostle designates as the condi-
tion of salvation. A real masterpiece of allegorical
interpretation of Scripture in the Essenic spirit, if not
derived from Essenic tradition, as our scheme seems to
suggest.
If Israel's fathers always resisted the Holy Ghost,'
as Stephen declared, and if the Holy Ghost had been
withdrawn after the fall, as Paul implies, and as the
1 Rom. x. 4-21; Deut. xxx. 11-20.
THE CELESTIAL MAN.
191
IT
narrative about the Flood confirms, then the holiest
Israelite could only have resisted an innate germ of
good, a moral sensitiveness which, without preparing
him for spiritual influences from above, might have
prevented his yielding to the germ of evil. What
Moses says about the Word in the heart of man, can
only be referred to an inborn power of good. In all
Scriptures attributed to him there is nothing which
points to the future coming of the Holy Ghost, or a
future life. The Israelite was placed by Moses under
the stern and ritualistic discipline of the written law,
which took no cognisance of conscience. For the law
treats man as if he had no conscience; and the object of
the lawgiver seems to have been the formation of a con-
science by moral precepts, and by imposing and sugges-
tive ceremonies. But Paul attributes to Moses the in-
tention, in the passage above quoted, to point to Jesus
as by God raised from the dead, and thus determined to
be the Son of God, or the Angel-Messiah,' according to
the spirit of holiness. The Apostle regards Jesus as
the restorer of the Holy Ghost, and of the state of
things which existed in Paradise.
Between the time of the first and the manifestation of
the second Adam man could not be saved. By the first
or terrestrial 'man' came death, by the second or celes-
tial - Man'the resurrection of the dead. Thus Paul has
paved the way for asserting the absolute necessity of a
supernatural Messiah, an Angel-Messiah, as the Saviour
of mankind. The Messiah, who was to spiritualise flesh
and blood and to save it from corruption, Christ Jesus,
is the incarnate Word or Angel of the Lord who was with
Moses and the fathers in the wilderness, the spiritual
Rock which followed the Israelites.
We saw, that already ancient Rabbinical tradition
calls the Angel of God the Rock. This figurative language
here used refers to the passages in Exodus, where it is said
that “the Angel of God, which went before the camp of
192
PAUL AND THE ESSENES.
Israel, removed and went behind them; and the pillar of
the cloud went from before their face, and stood behind
them, . . . it gave light by night to them. “Behold, I
send an Angel before thee, to keep thee in the way, and to
bring thee into the place which I have prepared. Be-
ware of him, and obey his voice, provoke him not; for
he will not pardon your transgressions ; for my Name is
in him.'1 What is said of the fiery pillar is said of the
Angel who followed Israel. The Angel is described as
the conveyancer of God's ‘Name,' which the Aaronites
were ordered to put upon' the children of Israel by
pronouncing the blessing. “Thus' God would "bless
them. In this and in similar passages of the Old and
New Testaments the Name' means Spirit or Word.
The symbol of the Spirit or Word was fire, which was on
all altars where God recorded his Name and blessed
Israel. For this reason the fiery serpent which Moses
made of brass 2 is designated as the Word of God in the
Book of Wisdom, where the Word of God is also com-
pared with lightning, to which the original figurative
meaning of the serpent as fire from heaven referred.
The Angel in whom is the Name of God is therefore
designated as the conveyancer of the Spirit or Word of
God, and for this reason the ministers of God are con-
nected with or symbolised by flaming fire.
We saw that, according to the Targum, it was the
Memra or Word which followed the Israelites, from
which it follows that, according to Jewish pre-Christian
(Essenic ?) tradition, the Angel of God was the Word of
God. He was called “the Rock of the Church of Zion.'
Paul has designated the Angel-Messiah as the con-
veyancer of the Spirit of God. This interpretation is in
harmony with the cardinal point of Paul's doctrine
about the Spirit of God, asserted to have been absent
from mankind after the fall of the first and before the
1 Ex. xiv. 19, 20 ; xxiii. 20, 21; xx. 24; Num. vi. 27.
2 In Hebrew, Nâchash means 'brass' as well as 'serpent.'
THE ANGEL-MESSIAH THE WORLD'S CREATOR.
193
coming of the second Adam from heaven. But why
does Paul call the Angel or Word of God, that is, Christ,
the spiritual Rock, as Targumists or authorised inter-
preters of Holy Writ had probably done before him?
According to Philo, the Word of God was figura-
tively represented by the sun, which Messianic symbol
took the place of the fire-symbol, and was represented
by the central lamp of the Mosaic candlestick. In the
midst of the same a vision in the Apocalypse of John
describes the Word of God or Christ; and we have
connected, in another place, this symbolism of John
and Philo with visions in the Books of Ezekiel and of
Zechariah, as well as these with the Agni-sacrifice in
the Rig Veda.. The seven lamps of the candlestick, we
are told, referred to sun, moon, and five planets, and
thus we may connect them with the seven pillars of the
House or Church of the Wisdom of God, that is, of
Christ, who is by this symbolism identified with the
Word or Wisdom of God. The seven pillars of the
House of Wisdom were “hewn out from the rock, as
Israel was hewn from its great ancestors Abraham and
Sarah, who are by Isaiah compared to a rock. But the
rock from which' mankind has been hewn is the great
celestial progenitor, the aboriginal type of humanity,
the Angel of the Lord, the Angel-Messiah, the Lord
Jesus Christ, by' whom all.menare, according to
Paulinic doctrine.
We now understand why Paul attributes the creation
of the world to Jesus Christ as the Word of God. Also
in the Epistle to the Hebrews it is said that the worlds
were framed by the Word of God. Paul writes: "For
though there be that are called gods, whether in heaven
or in earth (as there be gods many and lords many),
but to us there is but one God, the Father, of whom
are all things, and we in him, and one Lord Jesus
? Das Symbol des Kreuzes bei allen Nationen, 112-114; Prov. ix. 1;
Is, li. 1.
CS
194
PAUL AND THE ESSENES.
Christ, by whom are all things, and we by him.' Ac-
cording to Paul's gospel it was by Christ's will and
purpose, by his grace, that “though he was rich ’yet
for our sakes he was (became) poor,' that, through his
poverty we might be rich. By coming from heaven to
earth, in the likeness of sinful flesh, Christ Jesus gave
up the angelic and · divine form' or ' form of God, and
took upon him the form of a servant.
Paul has accepted, developed, applied, and promul-
gated the Essenic doctrine of the Angel-Messiah, as
bringer of the Spirit of God to mankind. It cannot
be proved, or even rendered probable, that an Angel-
Messiah, and he as the bringer of the Holy Ghost,
was expected by any body of Israelites, except by the
Essenes and Therapeuts. With the latter we connected
some of the Rabbis, and those Targumists whose doctrines
have been transmitted to us by the Targumim. These
Essenic doctrines were certainly proclaimed by Stepheni,
the first of the deacons among the Hellenists, or Greek-
speaking Jews, some of whom seem to have belonged
to the Therapeuts of Alexandria. If Stephen, the first
provable preacher of Jesus as the Angel-Messiah, was
a Therapeut, we understand why Paul, having gone
over to his faith, promulgated this doctrine almost in
the very words of Stephen, and why the Essenes of
Judæa, who excluded all Gentiles, regarded Paul as
their enemy, after that he represented the doctrines of
the universalist Essenes of Egypt, or of the Thera-
peuts.
Though Jesus had acknowledged the principle of
universality, the twelve Apostles did not at once openly
recognise it. But the most essential difference between
the preaching of Jesus and of his Apostles on one side,
and the gospel of Paul on the other, centred in that of
the Angel-Messiah, which Jesus had not acknowledged
77
-
1 Hebr. xi. 3 ; 1 Cor. viii, 5, 6; comp. Ps. xxxiii. 6; 2 Cor. viii. 9;
Phil. ii. 6.
THE TWO PARTIES IN THE CHRISTIAN CHURCH.
195
or applied to himself. If the Apostles at Jerusalem had
preached the doctrine of the Angel-Messiah, the first
three Gospels would show that Jesus did reveal himself
as such. The silence of the first Evangelists about this
new Messianic doctrine can no longer be explained by
the supposition that this doctrine belonged to a secret
doctrine, forbidden by the Jewish authorities. For the
Eastern doctrine of the Angel-Messiah, which had in
the last instance been applied to Gautama-Buddha,
must have belonged to the secret doctrine of the
Essenes, since this doctrine cannot possibly be separated
from other doctrines and rites which the Essenes have
provably derived from the East. If the doctrine of the
Angel-Messiah has by the Essenes first been applied to
Jesus, and not till after his resurrection on the third
day according to the Scriptures,' as we shall try to
prove, then it will be explained why Paul derives from
Christ's resurrection the testimony for his being the Son
of God, and therefore for his revelation as the spiritual
Rock or Angel of God. It looks as if, until his resur-
rection, this doctrine of the Angel-Messiah had not
been applied to Christ Jesus.
The probable connection of Stephen, and therefore
of Paul, with the Essenes, has been confirmed by the
equally probable connection of Ananias and others with
the Essenes; yet this new standpoint for the critical
examination of Paul and of his doctrine requires fur-
ther support. In the first place, we shall trace back to
an Essenian source the doctrine of Christ's resurrection
on the third day according to the Scriptures, as taught
by Paul, and also his doctrine on the atonement; and we
shall then consider whether the “high probability’ex-
pressed by Eusebiis can be sufficiently established, that
the Scriptures of the Therapeutic order have been used
in the composition of Pauline Epistles, especially of the
Epistle to the Hebrews, and that they have also been
utilised for the composition of the Gospels transmitted
02
196
PAUL AND THE ESSENES.
to us. Although this statement of the church-historian
cannot be asserted to have been a pure invention, yet
hitherto nothing has been brought forward in support
of it. If the Bishop's opinion can be substantiated, our
argument on the Essenic source of Pauline doctrines
will stand on firm ground.
The Resurrection of Christ.
In the Old Testament, if literally interpreted, there
is no trace either of an expected Angel-Messiah, nor of
a Messiah who should visibly rise from the dead and
ascend to heaven. We saw that the Essenes, to whom
the disciples of John belonged, expected an Angel as
Messiah, and that they tried to connect their new Mes-
sianic and other doctrines with those of Moses, by a
figurative interpretation of the Scriptures attributed to
him. Among the Essenic Scriptures, which, according
to Eusebius, have been used by the Evangelists and by
Paul, there probably were such which referred to the
resurrection of the Angel-Messiah whom they expected.
Many disciples of John or Essenes are in the fourth
Gospel recorded to have believed in Jesus, possibly as the
Angel-Messiah, even before his death, although John
seems to have died without such belief, according to the
first three Gospels. When Paul wrote to the Corinthians
that Jesus rose “the third day according to the Scrip-
tures,' none of the Gospels transmitted to us existed.
The Apostle, therefore, must have referred to the Mosaic
Scriptures, at least according to their allegorical inter-
pretation. Such figurative interpretation of Scripture
can only be proved to have existed among Essenes.
From this it already results, that the most ancient
historical testimony of Christ's resurrection stands in
connection with the Essenic interpretation of Scripture.
It can be proved that Paul referred to Moses as his
original authority for his belief in the divinely caused
6 IDLE TALES.
197
resurrection of Christ. We will first show, that the
corded in our Gospels, is so full of contradictions, that
it cannot possibly have been the source for that which
Paul believed.
It is well known, that in the Gospel after Mark—the
end of which, from the 8th verse of the last chapter,
has been added later--no appearances of the risen Jesus
are recorded. Three women found an open and empty
grave, and they saw on the right side a young man,
clothed in a white garment, who announced to them
the resurrection of the crucified Jesus, and commis-
sioned them to tell his disciples and Peter that they
should go to Galilee, where they would see him. But
trembling and amazement had possession of them, and
they said nothing to any man. According to the
account in Matthew, instead of a young man it is an
Angel of the Lord who made the same announcement
to the women, and gave them the same command, after
that, preceded by an earthquake, he had descended
from heaven and rolled back the stone from the door
and sat upon it. The women departed quickly to bring
the disciples word; and on the way Jesus met them,
whom they held by the feet and worshipped. This
was also done by the eleven disciples when they saw
him on the mountain in Galilee, where Jesus had
appointed them; but some doubted.
According to Luke the glad tidings were made
known to the women at the grave by two men in
shining garments, who reminded them how Jesus had
foretold his crucifixion and resurrection on the third
day. The words of the women seemed to the eleven
and all the rest as idle tales,' and they believed them
not. Nothing is said of their going to Galilee ; and
in direct opposition to this command, as recorded by
Mark and Matthew, it is recorded in the Acts, that the
risen Messiah had commanded the Apostles whom he
198
PAUL AND THE ESSENES.
had chosén, that they should not depart from Jeru-
salem, but wait for the promise of the Father, about
which he had spoken to them. “Not many days
hence,' that is, after the forty days, of which the
Gospels say nothing, they should be · baptized with the
Luke relates how the risen Lord appeared at different
times in or near Jerusalem. This Evangelist mentions
in one passage as the day of the Messiah's ascension
the third day, in another the fortieth day after the
burial. .
In the place of the young man in Mark, of the
Angel in Matthew, and of the two men in Luke, the
the one at the head and the other at the feet where the
body of Jesus had lain. Mary Magdalene having com-
municated to them the cause of her weeping-her not
knowing to what place men had removed her Lord,
on her turning round saw Jesus standing, and knew not
that it was Jesus, supposing him to be the gardener,
But on hearing Jesus call her Mary, she turned herself,
and said unto him, Rabbani, which is to say Master,
Thereupon the risen Jesus appeared three times to the
disciples.
The fourth and the third Gospels contain the
valuable information that the twelve Apostles had not
looked forward to a visible resurrection of Jesus from
the dead. Luke records that the eleven and the rest
regarded as “idle tales' what the women reported to
have seen at the grave of Jesus, and therefore did not
believe them. The fourth Evangelist relates that Peter
and John were not convinced by Mary Magdalene,
coming from the open and empty grave, and that only
after having run to the grave, and seen the linen clothes
lying about, John did then see and believe, but' as yet
they knew not the Scriptures that he must rise again
from the dead." The fact here recorded attests that Jesus
91
LOL
A NEW TYPE SOUGHT AND FOUND.
199
had not predicted his resurrection; and it explains the
other fact, attested by all four Gospels, that in the early
morning in question none of the Apostles had gone to
the grave of Jesus, which they must have done had they
expected his bodily resurrection.
The first Apostle who is reported to have believed
in the resurrection of Jesus did not connect at once with
rence. Even John had to learn before he could believe,
if he ever did, what Paul believed a few years later, that,
6 according to the Scriptures,' Jesus had risen from the
dead on the third day.' Can John, or any other of the
twelve Apostles, ever have believed this ?
Since the Scriptures of the Old Testament, even
supposing that they refer to the death of the Messiah,
do not fix the day of the year in which it should take
place, and since these Scriptures certainly do not refer
two Mosaic institutions, typically interpreted, could be
referred relatively to the former and to the latter, and
that the days connected with these types were sepa-
rated from each other by one day. These two typical
institutions can have been no other than the slaying of
the Paschal lamb on the 14th Nisan, and the presenta-
tion of the firstling-sheaf or Paschal omer on the 16th
Nisan. If it is only according to the narrative in the
fourth Gospel that Jesus is implied to have been cruci-
fied on the 14th, and to have risen on the 16th Nisan.
this tradition therein recorded harmonised with the
solemn statement made by Paul to the Corinthians :
'For I delivered unto you first of all, what I also (among
others) received,' that is, that Jesus died, was buried,
and rose again the third day according to the Scrip-
tures.'
On the above assumption it would further follow
that the tradition about the resurrection of Jesus on the
third day after his death, as recorded in the Gospel
200
O
PAUL AND THE ESSENES.
after John, was unknown to Peter and John in the
morning of the 16th Nisan, when they as yet knew not
the Scriptures that Christ must rise again from the
dead. Finally, if in no other Gospel than in the fourth
the types of the Paschal lamb and of the Paschal
omer are represented as having received their anti-
types, the one type by the death of Jesus on the 14th,
and the other by his resurrection on the 16th Nisan, it
follows conclusively either that the composers of the
first three Gospels erred when they narrated the cruci-
fixion of Jesus to have taken place on the 15th Nisan,
or that the tradition about the date of this event, as
recorded in the fourth Gospel, is not historical. It can
be rendered probable that this tradition in the fourth
Gospel was invented, sooner or later, for the purpose of
letting it appear that Jesus was the antitype of the
Paschal lamb and of the Paschal omer, and that he rose
the third day according to the Scriptures, as Paul de-
clared. From whence can this tradition have come,
which is testified by Paul, and in the fourth
Gospel ?
It is quite certain that, according to the first three
Evangelists, Jesus ate the Paschal lamb with his dis-
ciples on the 14th Nisan, before he suffered on the 15th
Nisan; and it is impossible to assume that Matthew,
Luke, and Mark followed an erroneous tradition as to
these dates. These Evangelists knew that Jesus was
crucified on the 15th Nisan, the day after the slaying
and eating of the Paschal lamb. From this it follows
that if they believed in the resurrection of Jesus on
the third day, that day must have been the 17th Nisan.
If, however, we assume that Matthew, Mark and Luke
could have been under an error on this point, and that
the fourth Evangelist is alone right when he clearly
implies that the crucifixion took place already on the
14th Nisan, it would follow with equal force that if
Jesus rose on the third day, he did so, not on the 17th
THE THIRD DAY.
201
but on the 16th Nisan. The different statements about
the day of the crucifixion must have led to different
statements with regard to the day of the resurrection,
if the latter event had to be accomplished on the third
day after the former. Yet, in the first three Gospels,
the resurrection of Jesus is as clearly as in the fourth
Gospel described to have taken place on the first day of
the week as it began to dawn.
If it can be shown that, according to the fourth Gos-
pel, the day of the resurrection was the third day after the
day after the death of Jesus, then it will be proved that the
resurrection is in all four Gospels implied to have taken
place on the 16th Nisan, and in the very same hours of
early morning when the firstling-sheaf or Paschal omer
was presented in the Temple. From this it will follow
with mathematical certainty, that according to the first
three Gospels Jesus rose on the second day after his
death, and that according to the fourth Gospel he rose,
as Paul declared, on the third day according to the
Scriptures. Now, the first day of the week, the Sun-
day of the Christians, is in all the Gospels mentioned as
the day of the resurrection of Jesus, whilst the cruci-
fixion took place according to the fourth Gospel one day
earlier than according to the first three. It follows, that
according to the latter Jesus was buried on the day pre-
vious to his resurrection, that is on the Sabbath, but ac-
cording to the fourth Gospel on the Friday, so that the
resurrection took place on the third day, thus corre-
sponding with the presentation of the first barley-meal,
which according to the Scriptures' had to take place
the third day after the slaying of the Paschal lamb.
Does the fourth Gospel imply that Jesus died on the
14th Nisan contemporaneously with the slaying of the
Paschal lamb, and that he rose on the 16th Nisan con-
temporaneously with the presentation of the Paschal
omer?
202
PAUL AND THE ESSENES,
At the outset it may be observed that unless the day
of the resurrection of Jesus was the 16th Nisan, that is
the third day after the slaying of the lamb, the Old
Testament would contain no possible type, and the New
Testament no antitype, to justify Paul's declaration that
Jesus rose on the third day' according to the Scriptures.'
If Jesus by his resurrection fulfilled the type of the
Paschal omer on the 16th Nisan, he must have fulfilled
by his death on the 14th Nisan the type of the Paschal
lamb. Only according to the fourth Gospel, as we shall
see, have these two Mosaic types been fulfilled by Jesus,
and here only is he designated as the Lamb of God,
again in harmony with Paul's preaching. It is only in
the Gospel after John that the Baptist is recorded to
have pointed to him as the Lamb of God which taketh
away the sin of the world'; it is only here that Jesus is
recorded to have spoken of the eating of his flesh and
the drinking of his blood ; and finally it is here only that
Jesus is not recorded to have eaten the Paschal lamb
with his disciples on the day before his crucifixion.
Jesus could not have done this if the lamb was not yet
slain on that day, and if the day after his last supper
was the 14th Nisan, when contemporaneously with the
slaying, and as antitype of the lamb, he was to be cruci-
fied.
· These peculiarities in the fourth Gospel would show,
even if taken by themselves, that according to the
fourth Gospel Jesus was the antitype of the Paschal
lamb, and in this sense the Lamb of God. But other
statements in the same Gospel confirm the assertion that,
according to the same, Jesus died on the 14th Nisan,
contemporaneously with the slaying of the lamb. The
anointing of Jesus before his death is here related to
have taken place ' six days before the Passover, and
yet it is implied that the day of anointing was the 10th
Nisan, the same day when the Paschal lamb had to be
set apart. For the Initiated would understand, that the
INTERVAL BETWEEN DEATHI AND RÉSURRECTION
203
sixth day before the Passover, when Jesús was anointed
with oil unto the day of his burying, pointed to the day
when the Paschal lamb was slain, to the 14th Nisan,
when according to the fourth Gospel, as we shall see,
the burial of Jesus took place, of him who was pro-
claimed as the Paschal Lamb of the new confession.
The 10th Nisan began in the evening of the 9th,
and the 14th lasted until the morning of the 15th, so
that although only four days were required between the
setting apart and the slaying of the Paschal lamb, six
days could be reckoned between these events.
Again, the omission of the institution of the Lord's
Supper in the fourth Gospel is at once explained if in
that record Jesus was to be designated as the antitype
of the Paschal lámb. It is not necessary to assume an
unaccountable 'incompleteness in S. John's narrative'.
with regard to a subject on which we are led “to
expect great fulness of detail,' by the circumstantiality
with which the Paschal account in the fourth Gospel
begins.1 If it was one of the chief objects of this
Gospel to establish, at least by implication, the new
symbolism and doctrine about the Messianic Paschal
Lamb, then no notice could be taken, in this Scripture,
of an institution which, in the first three Gospels, is
clearly stated to have been ordained after the slaying
and the eating of the Paschal lamb.
Thus far we have advanced the following arguments,
tending to establish the fact that in the fourth Gospel
the date of the crucifixion is implied to have been the
14th Nisan, not the 15th, as in the other Gospels.2
1 Dr. Edersheim, The Temple, its Ministry and Services at the time of
Jesus Christ, published by the Religious Tract Society, 1874.
2 Canon Farrer admits the discrepancy between the first three Gospels
and the fourth Gospel about the day of the death of Jesus, and considers the
account in the fourth Gospel as the historical one. Dr. Edersheim tries to
show that according to all four Gospels the crucifixion took place on the 15th
Nisan. He'tenaciously holds'the doctrine of the plenary inspiration of
the Bible.
204
PAUL AND THE ESSENES,
God must connect his death with the slaying of the
Paschal lamb on the 14th Nisan, in order to support
the new Messianic attribute by the fulfilment of a type
from the Old Testament. Again, in this Gospel the
day of anointing can be explained so as to refer to the
14th Nisan as the day of the crucifixion. Finally, if
Jesus instituted a new rite on the day before he suf-
fered, that rite could not by him have been connected
with his eating of the Paschal lamb with the disciples,
as attested by the first three Gospels, if on the following
day he was to be crucified, contemporaneously with the
implies.
To these three indirect proofs of the above assertion,
a direct proof has to be added. It is stated in the
fourth Gospel that after the supper, when Judas had
betrayed Jesus, the Jews “went not into the judgment
hall, lest they should be defiled, but that they might
eat the Passover.' According to this statement, the
supper and the betrayal had taken place on the 13th,
not on the 14th Nisan, on which day the Passover, that
is, the Paschal lamb, was eaten, and had been eaten
by Jesus with his disciples, if the first three Evangelists
can be trusted. But according to the fourth Gospel,
on the day after the supper and betrayal Jesus was to
be crucified contemporaneously with the slaying of the
Paschal lamb.
Since all Evangelists by direct, and Paul by indirect
statements, explain the eating of the Passover as the
eating of the Paschal lamb, no notice need be taken of
the attempt to prove that exceptionally in this passage
of the fourth Gospel, the eating of the Passover is not
to be referred to the lamb, but to the eating of the
chagiga of unleavened bread with bitter herbs. The
same was eaten for the first time after the lamb on the
14th Nisan, but it was also eaten on the 15th Nisan, on
EATING THE PASSOVER OR PASCHAL LAMB.
205
which day Levitical purity was likewise required for
so doing.1
We are now in a position to assert, that only ac-
cording to statements made by Paul and in the fourth
Gospel, Jesus rose on the third day after his death
according to the Scriptures. We repeat the question
we have raised: Whence can this tradition have come?
Paul writes to the Corinthians, to whom he had
first communicated this tradition, that he also had
received it, therefore as others had done before him.
Who can these have been ? Certainly not the Apostles,
of whom not one expected anything so extraordinary
after the burial of Jesus as a visible and corporeal
resurrection of the same. The Apostles had not con-
nected the expected resuscitation of the dead on the
third day, already mentioned in the Zendavesta, with
the offering of the barley-meal on the third day after
the slaying of the Paschal lamb, which Moses had
ordered. Again, Jesus had not been crucified con-
temporaneously with the lamb on the 14th, instead of
the 15th Nisan. Otherwise the idea might have sug-
gested itself to the Apostles, that the ceremonials
ordered by the law for the 14th and the 16th Nisan,
according to God's eternal purpose, would be anti-
typically fulfilled by the death and resurrection of
Jesus. After the crucifixion the Apostles might have
looked forward with a holy expectation to the 16th
Nisan, if this day had been the third instead of the
second after his death. Since we must regard this
reckoning as correct, it is absolutely clear that those
passages in the first three Gospels, according to which
Jesus is said to have predicted or confirmed his resur-
rection on the third day, are unhistorical, and have
been inserted for the purpose of misleading the readers.2
1 Wieseler, followed by Dr. Edersheim, l. c.
2 Matt. xvi. 21 ; xvii. 22, 23 ; xx. 17; Mark viii. 31 ; ix. 30, 31 ; x. 34;
Luke ix, 22, comp. 45; xviii. 33 ; xxiv. 7, 21, 44. .
206
PAUL AND THE ESSENES.
Among these statements, the most important are
contained in the narrative of the disciples of Emmaus,
who 'on the first day in the week,'thus on the 16th
Nisan, as we know from the fourth Gospel, are said to
have believed this was the third day' after the cruci-
fixion. Luke cannot have inserted this narrative, since
he knew, as his Gospel testifies, that this day was the
second after the crucifixion. For the same reason, the
two disciples on their return to Jerusalem cannot have
convinced the assembled eleven, that He who had been
crucified on the day previous to the 16th Nisan was
risen on the 16th Nisan, as on the third day after his
crucifixion. The testified apparition of the risen Jesus
in their midst could not turn the second day into the
third. Thus even the possibility falls to the ground,
that Jesus, on his appearing to the eleven and the
disciples of Emmaus, could have reminded them of the
words which he had spoken to them whilst he was yet
with them, that all things must be fulfilled which were
written in the law of Moses, in the Prophets, and in the
Psalms, concerning him, saying unto them: Thus it is
written, and thus it behoved Christ to suffer and to rise
from the dead the third day.'
This narrative cannot be accepted as a proof that
the day of the reported apparition near Emmaus, to
which Paul does not refer in his enumeration of the
apparitions of Jesus after death, was the third day after
his crucifixion. Yet the account shows that those who
inserted it at the end of the Gospel after Luke regarded
it as an introduction to the narrative published or to
be published in the fourth Gospel. They claimed the
sanction of Jesus, expressed before and after his cruci-
fixion, for the typical reference of the slaying of the
Paschal lamb on the 14th, and of the offering of the
omer on the 16th Nisan, respectively, to his death and
resurrection, as the Messiah or Christ foretold by the
Law, the Prophets, and the Psalms. This intentionally
។
RESURRECTION ON THE SECOND DAY.
207
TA
invented narrative was to confirm the fourth Gospel
and to rectify the first three Gospels. Accordingly, the
twelve Apostles ought to have understood the Scriptures
and known that Jesus must rise from the dead. They
ought to have watched at the sepulchre “in the end of
the Sabbath as it began to dawn toward the first day of
the week. This their unaccountable ignorance is ex-
plained by one of the later inserted passages in Luke, in
which we are told that the disciples “understood not
this saying, and it was hid from them, that they per-
ceived it not’; that is, the saying of Jesus, about the
Son of Man being betrayed into the hands of men,
which is said to have been by Jesus connected with the
prophecy of his rising on “the third day.'1
It follows from this, that neither before or at any
time after the 16th Nisan any one of the twelve
Apostles can have believed in the resurrection of Jesus
óthe third day according to the Scriptures.' For the
day on which the Apostles, called by women to the
sepulchre, are stated to have seen and believed what
they did not expect, was not the third day after the
burial, but the second. The Twelve may have believed
in the resurrection of Jesus on the second day, as such
is reported in the first three Gospels, but they can never
have believed that this occurred according to the
Scriptures,' in which not a single passage, however figu-
ratively interpreted, can be made to point to Messiah's
resurrection on the day after his death. Thus it is
proved by evidence drawn from the Old and the New Tes-
tament, that the twelve Apostles did not belong to those,
of whom Paul clearly implies, that they had before
him received this tradition about the resurrection of
Christ on the third day according to the Scriptures.'
In order to answer the question, who these can
have been, who also,' like Paul, had received this tra-
dition, unknown to the twelve Apostles, we are led to
1 Luke ix. 45, comp. 22.
208
PAUL AND THE ESSENES.
surmise that they may have been Essenes, who alone
among the Jews recognised a figurative interpretation
of Scripture, such as is demanded by the Paulinic doc-
trine of the resurrection on the third day according
to the Scriptures. .
We pointed out, that the forerunner of the Messiah
expected by the Essenes would be Elijah the tish bite,
or stranger, the chariot or 'rechab' of Israel, probably
one of the Rechabites, with whom we have connected
the Essenes.1 This Messiah, who was to come in the
spirit of Elijah, was expected to bring about the general
resurrection from the dead. The resurrection of departed
man was connected by Oriental tradition with the third
day after his death.2 The Essene, who was well
acquainted with Oriental tradition, might therefore
expect, that the Messiah, whether an incarnate Angel
or not, as an introduction and announcement of the
general resurrection, would rise on the third day after
his death as firstling or firstfruit of them that sleep.'
Sooner or later, this expectation would begin to take
root among the Essenes. At all events, after that Jesus
had died at the time of the Passover, the idea must
have suggested itself, to connect the three days between
the slaying of the lamb and the offering of the flour
from the first ripened corn, with the three days which
might possibly have elapsed between the death and the
resurrection of Jesus as the Messiah. The crucifixion
had been accomplished in such a hurried manner that to
many, especially to the Essenes, who chiefly lived in the
country, it may have been doubtful, whether Jesus had
died on the 15th or on the 14th Nisan. Those Essenes
who believed in the latter date must have looked to
the 16th Nisan with an extreme excitement, with a holy
UU
.
1 Not only is the personal appearance of Elijah described like that of the
Baptist, but the chief events in the lives of both took place in the same
wilderness of the Dead Sea, where the Essenes had their settlements.
% Comp. Spiegel, Acad. tler Wiss. VI. § 89 ff.; Die Plejaden, 71.
THE PASCHAL OMER.
209
expectation. Those who, like the Baptist, had doubted
whether Jesus was He that should come, must have
expected to see their doubts set aside or confirmed at .
morning-dawn on this day. If Jesus should then rise
visibly, and on the supposition that he had died on the
14th Nisan, he was powerfully manifested, not only as
the firstling of the general resurrection, and as Son of
God, as the Essenes expected of the Messiah, but his
death and resurrection had been typified by two Mosaic
institutions, by the slaying of the Paschal lamb and the
offering of the Paschal omer.
Delegates from the Sanhedrim had, already on the
14th Nisan, chosen a spot in a field near Jerusalem,
where a few bundles of the first ripened barley were
reaped at sunset on the 15th Nisan, and brought into
the court of the Temple. The corn having been duly
prepared, an omer of barley-flour, the tenth part of an
ephah, was, in the earliest morning-hour of the 16th
Nisan, offered in the Temple. Since the previous day,
the 15th Nisan, the first day of the Paschal Feast
was kept holy as a Sabbath, on whatever day of the
week it might fall, the time of the presentation of the
Paschal omer could not be more accurately referred to
than in the words in which, in the Gospel after Matthew,
the time of the resurrection of Jesus on that same day
is determined : 'In the end of the Sabbath, as it began
to dawn towards the first day of the week. On the
morrow after the (Paschal) Sabbath,' and the third day
after the slaying of the Paschal lamb, when the barley-
sheaf, or rather the omer of barley-flour, was waved by
the priests before the Lord, and when the Israelites
offered an he-lamb without blemish' for a burnt-offer-
ing, it was on that day that Jesus was believed to have
been visibly raised from the dead, and on the clouds of
heaven, as the son of man of the Danielic vision, to
have been brought before God.
The following parallel between the offering of the
210
PAUL AND THE ESSENES.
firstling-sheaf and the reported resurrection of Jesus
could not but strike the Essene, who, on the strength of
his figurative interpretation of Scripture, expected an
Angel-Messiah. After the slaying of the Paschal lamb
on the 14th Nisan, on the third day following, in the
early morning hours of the 16th Nisan, a measure of
flour obtained from the first ripened corn, from the
firstling-sheaf, was offered before God, which sheaf of
the first ripened barley had been on the 15th Nisan cut
off from the land which bore it, from a -field outside
Jerusalem. Thus the early ripened or early perfected
servant of God was cut off from the land of the living,'
and for the transgression of God's people was he stricken.'
Jesus was brought as a lamb to the slaughter, as anti-
type of the Paschal lamb; his life was made ' an offering
for sin' on a hill outside Jerusalem ; they gave him 'his
grave with the wicked,' and heaped stones upon it, as
on graves of malefactors, though he had done wrong
to no man, neither was deceit in his mouth. But by
his wisdom,' he, Jesus, the servant of God, has justified
many,' he has borne their iniquities,' he has borne - the
sins of many,' and 'made intercession for the trans-
gressors.' 'Free from the travail of his soul,' he has
satisfied his eyes ;' for “the third day according to
the Scriptures,' God raised him from the dead, as the
firstfruits of them that sleep'; the 'One like a son of
man,' was on the clouds of heaven brought before God.
This parallel presupposes the14th Nisan for Christ's death.
A very different parallel would suggest itself to those
who believed that Jesus had died, not on the 14th, but
on the 15th Nisan, and who did not expect the Messiah
promised by Moses to be an incarnate Angel, or the
antitype of the Paschal lamb, the Lamb of God, nor
that he would rise from the dead “the third day
according to the Scriptures.
1 Possible reference to Jeremiah, who was stoned to death in Egypt, ac-
cording to Epiphanius. The Hebrew word 'Hamah,' hill or height, often
refers to idolatrous heights. Bunsen’s Bibelwerk to Is. liii.
reference to The Hebrew worde werk to Ís.
THE LAMB OF GOD.
211
On the 15th Nisan, according to generally received
tradition, the Sinaitic law had been given; and this was
the day on which Israel, the firstborn of nations, was
liberated from the Egyptian house of bondage, after
that on the previous day the Passover had been slain.
According to this typical parallel the spiritual liberation
which Jesus had brought had been accomplished on
the 15th, not on the 14th Nisan, and it stood in no con-
nection with the Mosaic institutions of the 14th and of
the 16th Nisan.
Only through the mediation of Essenes can Paul
also,' as Essenes before him, have received the tradi-
tion, that Christ rose “the third day according to the
Scriptures. Other circumstances likewise point to the
Essenic origin of this doctrine, which the Apostles at
Jerusalem can be proved not to have recognised. The
new doctrine of Christ as the Lamb of God, that is,
as antitype of the Paschal lamb, and which cannot be
separated from the new doctrine about Messiah's resur-
rection according to the Scriptures,' has been recorded,
as by Paul and the fourth Gospel, so in the essentially
Essenic Epistle of Barnabas, which we shall later consider.
The disciples of John in the second century, the
Essenic Jews, like the Jewish Christians, kept the legal.
Passover on the 14th Nisan, when Jesus had eaten the
Paschal lamb with his disciples according to the first
three Gospels. Jews and Jewish Christians formed the
anti-Paulinic party of the Quartodecimans, and denied
that Jesus died on the 14th Nisan, or that on that day
a redeeming sacrifice by Christ could have taken place.
But, in harmony with the fourth Gospel, the elders of
the Church at Rome maintained in the Paschal dispute
the anti-Quartodeciman tradition, which was that of
Paul and also, as we may now assume, of the Essenic
Christians. The statements in the fourth Gospel are at
the end of it attested as true by certain persons, whom
we may regard as elders of the Roman Church.
P 2
212
PAUL AND THE ESSENES.
The Roman and Paulinian party, which took its stand
on the Gospel after John, was opposed during this dis-
pute by the Asiatic Church, represented by Polycarp, as
direct disciple of John, and bishop of Smyrna, who
visited Rome in 155. He failed to persuade the bishop
(Pope) Anicetus that, in accordance with the Apostle
John's practice, the 14th Nisan ought to be kept by
fasting, and that the contrary tradition of Roman elders
ought not to be opposed to Apostolic tradition. The
Paschal dispute confirms the continued existence of two
parties in the Christian Church, and their connection
respectively with original Apostolic and with Paulinic
tradition, as the latter is recorded in the fourth Gospel,
in contradiction to the tradition contained in the
first three Gospels. We may also infer, that the
Gentile Christians, who kept aloof from the Jewish
Christians, and still assembled in separate churches in
Rome about the middle of the second century, accord-
ing to the testimony of Justin Martyr, had then risen
in this city to higher influence. It is the time when
the leading Gnostics (Essenes?) flocked to Rome, when
they addressed the question to the elders of this
Church, whether it be expedient to pour new wine,
possibly the Essenic-Paulinian doctrine, into old skins?
It was by the chiefs of the Jews, probably by the
elders of the essentially Jewish-Christian Church in
Rome, said to have been founded by Peter, whom Paul
called a Jew at Antioch, that Paul was regarded as the
member of a sect'everywhere spoken against.
In the fourth Gospel, where alone the narratives
about the crucifixion and resurrection correspond with
the two Mosaic types, as with Paulinian and probably
Essenic tradition, the statement is contained, of which
there is no trace anywhere else, that several of the
1 Eus. H.E. V. 24; comp. IV.14; III. 36. Hier. De Vir. ill. 17; Chron.
Pasch., 257. Comp. Hilgenfeld, Einleitung in das N.T., Erste Ausyj. 403 f.,
698, 730, 736.
"I OR THEY.'
213
disciples whom Jesus had chosen, were disciples of
John or Essenes, and that many of the Baptist's disciples
believed in Jesus before he made his entry into Jeru-
salem. Again, Paul designates Jesus as the firstfruits
or firstling of them that sleepmas if he had in view
the type of the firstling-sheaf. Finally, as only in the
fourth Gospel the parable of the corn of wheat is con-
tained, which brings not forth fruit unless it die, so
Paul writes: “What thou sowest,' that is, a mere corn
or grain, “is not quickened unless it die.' The writers
of both passages may have had in view the first ripened
corn offered in the morning of the resurrection-day.
The Essenic origin of the tradition about the resur-
rection of Jesus on the third day according to the
Scriptures,' will increase in probability in the same
degree as it may become possible to connect the fourth
Gospel with Essenian, Paulinic, and Roman tradition.
Already now we are enabled to assert, that the narra-
tives about the resurrection, contained in the first three
Gospels, have been added to the revised text of the
most ancient Gospels, probably not before the publi-
cation of the Fourth Gospel in the second century. For
we have proved by comparison of the Scriptures, that
the resurrection of Jesus, testified by Paul and the
fourth Gospel as having taken place the third day
according to the Scriptures,' was neither expected by
the twelve Apostles, nor can at any time have been
believed by them.
1711
The Apparitions of Jesus after Death.
Paul asserts that the twelve Apostles, convinced by
apparitions, had proclaimed the resurrection of Jesus
to believing audiences. But he does not say that any
of these apparitions of Jesus took place at the empty
grave, or that an empty grave had been attested, nor
that these apparitions convinced the Twelve that Jesus
214
PAUL AND THE ESSENES.
had risen the third day according to the Scriptures.'
Paul assures us that all the Apostles preached Christ
risen from the dead : Whether it be I or they, so we
preach and so ye believed. The Apostle does not say
that all the Apostles preached like him, that Christ
died for our sins according to the Scriptures,' that is,
as antitype of the Paschal lamb, "and that he was
buried and that he rose again the third day according
to the Scriptures,' that is, as antitype of the Paschal
omer. The twelve Apostles could not believe in the
resurrection of Jesus on the third day, and therefore,
also not that he was the antitype of the Paschal lamb,
and in this sense the Lamb of God. Nor can it be
asserted that either they or Paul believed that the
body of Jesus in the grave had been saved from
corruption. It is all the more important that the
narratives about apparitions of Jesus after death rest
on better evidence. We have sufficient ground for our
conviction, that by his appearing after death, wherever
and whenever it may have been, Jesus has confirmed
the ancient belief in a life beyond the grave, and he
has raised that traditional belief to an incontrovertible
fact. As such, the resurrection of Jesus has been
asserted by the first teachers of Christianity, although
they could not and did not all agree as to the supposed
typical and supernatural import of this event.
When seventeen years after the conversion of Paul
to the faith of Stephen in the risen Jesus as the Angel-
Messiah of the Essenes, the Apostles at Jerusalem gave
him the hand of fellowship, they did so because they
could not shut their eyes to the fact, that “he that
wrought for Peter unto the Apostleship among the
1 There is nothing which could justify the disconnection of the evidence
of the apparitions of Jesus after death from the numerous stories that are
extant of apparitions of dead men, and which are some of the undeniable
proofs of superhuman, though not of supernatural, agency. Similar appari-
tions after death have been attested not less forcibly in recent times with le-
gard to Thomas à Becket and Savonarola,
JESUS CRUCIFIED AND RISEN.
215
circumcision,' the same wrought also for Paul “unto
the Gentiles." He who had chosen the twelve Apostles,
was by them believed to be the man whom God
anointed or made Christ, with the Holy Ghost and
with power,' and who as anointed man was “the Son of
the living God.' The same Jesus of Nazareth was re-
garded by Stephen, by Paul and others, as the anointed
Angel of God who had appeared to Moses, and to the
Fathers in the wilderness, and had risen the third day
after his death, according to the Scriptures. On this
latter point the twelve Apostles could agree to differ
with Paul, whilst all disciples of Jesus believed and
preached that Jesus lives, that he died and rose again,
whether he was an anointed man or an anointed angel.
Such a conviction, caused and confirmed by apparitions
of Jesus after death, even if we assume that they had
not in fact originated from a non-human source, would
suffice to enable the Apostles to cast off all fear and
despondency, and to merge their differences, preaching
at the risk of their lives, Jesus crucified and risen.
With regard to the recorded apparitions of Jesus
after death, two more or less probable suppositions
have to be considered. Either they originated in man,
all or some of them, or they were determined by a
non-human will. Possibly for more than a century
before the commencement of the Christian era, those
who were initiated in the mysteries of Essenic tradition
seem to have cherished the hope, that the Angel-
Messiah, whom they expected would rise on the third
day after the slaying of the Paschal lamb as antitype
of the same and of the Paschal omer. It cannot be
denied that these expectations, even if we assume them
to have been caused by the crucifixion of Jesus about
the time of the slaying of the Paschal lamb, might
mislead men into regarding what may have been mere
phantoms, called forth by the intensity of their feeling,
as real-apparitions caused from without, such as they
216
PAUL AND THE ESSENES.
.
believed we think rightly—to have been the excep-
tional privilege of individuals in all ages.
On the other side, it can be argued that the devout
and mystically trained mind of the Essenes might have
prepared them in an exceptional manner for seeing and
rightly interpreting real, that is, objectively determined,
apparitions. It may be surmised, that thus trained,
the spiritual nature of the Essenes might have received
a higher development; that the Essenes might thus
have been enabled to discern the typical import of the
Paschal lamb and of the Paschal omer; and that the
Essenes might have been led rightly to expect the
resurrection of Jesus on the third day according to
the Scriptures. Assuming this, it could be held that
Jesus, the Angel-Messiah, was before Abraham, that
he participated in the glory of God before the creation
of the world, that the One like a son of man was
brought before God on the clouds of heaven.
On either supposition, whether Jesus did or whether
he did not really appear to some after his death, the
fact would remain, that what some men in bygone
times had vainly desired to see and to hear, was seen and
heard by contemporaries of Jesus, that is, they saw
and heard the life and preaching, and apparitions after
death of a man, according to others of an incarnate Angel.
Those who believed that Jesus really appeared to them
after his death, may have had, and they believed they
had, exceptional and direct spiritual communion with
a departed spirit, with a human soul raised in power.
Nor need we think that this was the exclusive privilege
of a few in the Apostolic age.
The Day of Pentecost.
According to the doctrines promulgated by Paul, a
visible, local, or limited communication of the Spirit of
God was not to be expected, even after the resurrection
FORTY DAYS AND FIFTY DAYS.
217
day of Pentecost, he does not refer to the Pentecostal
miracle. It is even more surprising that his unsparing
opponents in the Galatian and other Churches do not
appear to have raised the objection to Paul's Apostle-
ship, that he had not on the day of Pentecost received
the Holy Ghost together with the twelve Apostles.
Against such a charge of inferiority Paul must have
defended himself in his Epistles, if it had ever been
made. Far from admitting such a manifestation of the
Spirit as man could have heard and seen, and as if
during his lifetime no tradition about the Pentecostal
God's Spirit with what neither eye has seen nor ear
heard or man's mind could conceive. Yet the account
of the Pentecostal miracle as transmitted by the Acts is
essentially in harmony with the spirit of Paul's clearly
implied doctrine about the withdrawal of God's Spirit
froin mankind after the fall, and on the restoration of this
power of God after the death of Christ, when he was
made a curse for us' so that we might receive the
promised Spirit through faith.'
The Acts commence with the command given on
the Mount of Olives to the Apostles by the risen Jesus,
through the Holy Ghost' and at the end of forty days,
that they should wait at Jerusalem for the promise of
the Father,' which they had heard from him, that is,
for the sending of the Spirit of truth, about which,
according to the fourth Gospel, Jesus had spoken to his
disciples. “Not many days hence,' or, rather, 'not long
after these days,' after these forty days of which neither
Paul nor the Gospels give any account, the Apostles
would be baptized with the Holy Ghost. This dis-
tinction of the future spiritual baptism through the
Messiah from the baptism with water had been made
by John the Baptist or Essene, again according to the
fourth Gospel, when he pointed to that which Jesus,
218
PAUL AND THE ESSENES.
the Lamb of God, would do. The spiritual baptism of
the Apostles at Jerusalem on the day of Pentecost, thus
announced, is directly connected with a recorded pro-
phecy of John the Baptist or Essene about the future
coming of the Holy Ghost, of the existence of which
certain disciples of John declared to Paul they had
heard nothing. "When the day of Pentecost was fully
come,' or 'as the day of Pentecost was approaching its
fulfilment,' that is, when the time had come for the
fulfilment of what the Jewish feast of Pentecost was
held to have prefigured, probably only by the allego-
rising Essenes, a beginning of the re-established rule of
God's Spirit took place, in harmony with the prophecy
of John the Baptist or Essene as confirmed by the
risen Jesus.
Not long after the forty days, during which Jesus
showed himself alive after his passion by many infallible
proofs' or demonstrations, when he had been seen of
the Apostles, and had spoken to them about the kingdom
of God, that is, on the fiftieth day after his resurrection,
was a great day in the Jewish calendar. Fifty days after
the solcmnity of the beginning of the harvest, early on
the 16th Nisan, seven weeks after the offering of the
firstling-sheaf or Paschal omer, after the time when
the last wheat had ripened, the end of the harvest was
solemnised. Of the last ripened wheat two loaves were
made and offered to the Lord in the name of Israel.
Also two lambs were offered as thank-offering, followed
by fire- and sin-offerings and by festive meals. Jesus
had died on the 14th Nisan, as antitype of the Paschal
lamb, and had been raised again on the 16th Nisan,
as antitype of the firstling-sheaf. So Paul and the
fourth Gospel testify, and so the allegorising Essenes
seem to have believed. This Messianic symbolism neces-
sarily suggested, that fifty days after the resurrection of
Christ, thus contemporaneously with the Jewish Pen-
tecost, the disciples who followed him in the spiritual
THE BAPTISM WITH THE HOLY GHOST.
219
predicted.
on that fition of God's
regeneration, and who might be compared with the later
ripened wheat, that these brethren would be added, as
it were, to the Lord's offertory. Also of the Jewish day
of Pentecost it had to be expected that it would have a
typical and Messianic importance. If the risen Christ had
promised that in a few days the Apostles would be
baptized with the Holy Ghost, as John had predicted,
then an extraordinary operation of God's Spirit must
have been expected on that fiftieth day.
The Acts presume that the Apostles at Jerusalem
did not doubt that Jesus had died on the 14th Nisan,
had risen the third day according to the Scriptures, on
the 16th Nisan, and that on the fiftieth day after the
latter date the fulfilment of the promised spiritual
baptism would take place. It is implied that in this
expectation they were all with one accord in one
place,' when on the tenth day after the ascension of
Jesus, the day of Pentecost was approaching its fulfil-
ment. The presence of the Holy Ghost, symbolised by
fire, was attested by visible cloven tongues, like as of
fire,' one of which 'sat upon each of them,' whereupon
they all were · filled with the Holy Ghost,' and thus were
caused to speak with other tongues,' to the astonishment
of a large concourse of people of many nations.
According to the preceding disquisitions we assume
as proved that it was impossible for the Apostles at
Jerusalem to believe in this certainly Paulinic, and
probably Essenic, symbolism, which is presupposed by
the transmitted Pentecostal miracle. For this symbolic
scheme presumes that the day of the crucifixion was
the 14th Nisan, whilst the Apostles knew that the
death and burial of Jesus had taken place on the 15th
Nisan, whereby this scheme was deprived of every
possible typical basis. The Apostles also knew, that
although the Baptist had described as future the
coming of the Holy Ghost and, therefore, of the spiritual
kingdom of God, yet that Jesus had attributed to the
The presen Pentecost day after one
220
PAUL AND THE ESSENES.
operation of the Spirit of God the miraculous works
which he and others performed, thus designating the
kingdom of God as already come, the Spirit of God as
present in mankind before his crucifixion. The follow-
ing recorded four facts form the groundwork for the
doctrine of the Holy Ghost which is contained in the
Acts. The just mentioned conception of the Baptist
or Essene about the Messianic baptism with the Holy
Ghost; the doctrine of Paul, that the Holy Ghost, and
with it faith, had not come till after the resurrection of
Christ; and, finally, the statements in the fourth Gospel,
that the Holy Ghost had not yet come at the time of
the crucifixion; and that Jesus before his death promised
to send the Spirit of truth.
Like the doctrine of the resurrection of Christ, the
third day according to the Scriptures,' which the dates
in the first three Gospels exclude, the narrative in the
Acts about the Pentecostal miracle cannot have been
composed till about the time of the publication of the
fourth Gospel, as introduction and confirmation of the
same.
.
The Atonement.
The figurative interpretation of the Scriptures re-
vealed to the Essenes their real intended meaning, as
transmitted by the key of knowledge. Before others
they have given a typical meaning to the Paschal
lamb slain on the 14th Nisan, the blood of which had
caused the avenging Angel of God to pass by the houses
of the Israelites in Egypt. Even according to the literal
meaning the blood of the lamb was regarded as a sign
and necessary condition of atonement or reconciliation.
If it has been shown that the Essenes expected as
Messiah that same Angel who had also appeared to Moses
in the burning bush, and gone before and followed
Israel in the wilderness, then it will follow that the
Essenes were led to regard this Angel-Messiah as the
THE LAMB SLAIN BY ABRAHAM AND MOSES.
221
antitype of the Paschal lamb, and to expect that
he must necessarily by his blood make an atonement
for the souls of men, as Aaron had done typically.
Whether or not this can be proved to have been Essenic
doctrine, it was certainly Paulinic doctrine. Paul
is the only one among the authors of the New Testa-
ment Scriptures, who has introduced the word “ atone-
ment,' and connected it with the atonement made by
the blood of Christ, as typified by the blood of the
Paschal lamb, which blood had been yearly shed since
the exodus from Egypt.1
In order to strengthen the preceding arguments,
which connect Stephen and Paul with the Essenes,
we shall now try to show that the leading doctrines
and rites of the Essenes can best be explained by their
presumable typical explanation of the legal sacrifices.
Sooner or later after the crucifixion the Essenic
disciples of Jesus must have believed that by the bloody
sacrifice of his death, as the incarnate Angel of God, as
the Angel-Messiah and antitype of the Paschal lamb, Jesus
had brought about the fulfilment or end of the law.
: Under directly Divine guidance Moses had ordered
the slaying of the Paschal lamb as a sign of the de-
liverance from Egypt, that is, from the house of bon-
dage. From these premises the Christian Essenes seem
to have arrived at the conclusion, that the deliverance
of the soul from its earthly house of bondage, from
the bondage of sin and death, that the redemption
wrought by the Angel-Messiah, by the crucified Jesus
Christ, must have been typified by the slaying of the
Paschal lamb. Those who believed Jesus to be the
Angel-Messiah could not regard it as a mere chance
coincidence that Jesus had been crucified, as Paul,
and probably many Essenes affirmed, contemporaneously
with the slaying of the annual Paschal lamb. Thus the
14th Nisan was regarded as hallowed by the law, which
1 Rom. v. 8–11; 1 Cor. F. 7.
222
PAUL AND THE ESSENES.
they believed was ordained by angels in the hands of a
mediator.'
The Essenic Christians seem to have also believed that
the crucified Messiah had been likewise typified by the
fiery serpent, since fire was the symbol of the Spirit of
God, brought by the Angel-Messiah, and since the abo-
riginal symbol of the serpent connected the same with
the serpent-formed lightning. The essentially Essenic
Epistle of the Apostle Barnabas proves that the Chris-
tian Essenes of the first century regarded the brazen
serpent, the cross, and the Paschal lamb as types of the
Messiah. The connection between Barnabas and Paul
would lead us to expect that Paul followed Essenic tra-
dition when he applied to Jesus Christ the symbol of
the Paschal lamb, and consequently gave to the cross a
new symbolical and sacrificial interpretation, of which
there is not a trace in the Old Testament, or in the first
three Gospels, which also do not refer to the brazen
serpent.
In this Essenic sense Paul could emphatically say,
that he was determined not to know anything'among
the Corinthians' save Jesus Christ, and him crucified.'
For he regarded Christ as the end of the law,' who had
become “a curse for us' by having been crucified, which
is a curse according to the law. The typical sacrifices
of the law were now brought to an end. This the
Essenes believed to have rightly foreseen during at least
a century and a half before the coming of Christ. For
this reason they had abstained from all bloody sacri-
fices, as the Rechabites had probably done before them.
Philo, whose doctrinal principles are chiefly Essenic,
and who was probably a Therapeut, explains that the
offerings of frankincense on the golden altar within the
inner Temple were more holy than the bloody sacrifices
on the stone altar outside of it. The former figuratively
showed our thankfulness ‘for our rational spirit which
was fashioned after the archtypal model of the Divine
THE SACRIFICE OF SELF.
223
image ;' both were symbols of things appreciable by
the intellect,' and 'the mystical meaning which is con-
cealed beneath them must be investigated by those who
are eager for truth in accordance with the rules of alle-
gory. He states, that 'the altar of God is the grateful
soul of the wise man,' and that God looks not upon
the victims as forming the real sacrifice, but on the
mind and willingness of him who offers them.' "Blood
is a libation of life,' so that bloody sacrifices typified the
offering of self. Under the archtypal model of the
Divine image Philo understands the Essenic Angel-
Messiah, whom he designates as the true High priest'
who has no participation in sin.' When men “bring
themselves' as an offering to God, “they are offering the
most perfect of all sacrifices.'1 Discerning the deeper
and true sense of the letter, the Essenes had regarded
it as their chief mission to prepare mankind for the
coming of the atoning Angel-Messiah, for the Angel of
God, who can pardon' transgressions, because God's
Name is in him,' for the incarnate Angel's vicarious
and atoning death, and thus for the fulfilment of all,
which was figurative, typical, and prophetic in the
bloody sacrifices of the law. According to the figura-
tive interpretation of the law by the Essenes, it is implied
that the law pointed to the self-sacrifice of the Messianic
High priest without sin. This symbolism Paul applies
to Jesus as the Angel of God, and antitype of the Paschal
lamb, as our Passover.
Christ redeemed us, or bought us off from the curse
of the law, by resolving to suffer the death on the cross,
to become a curse for us,' so “that we might receive
the promised Spirit through faith. This faith came
with Christ, and has nothing to do with the law.
The promises to Abraham cannot be cancelled by
the law given to Moses on Sinai. As to Moses so to
Abraham, the Angel of the Lord, Christ, the Angel-
1 On those who offer sacrifice,' 3–5.
224
PAUL AND THE ESSENES.
Messiah, had appeared. That Angel had redeemed
Abraham “from all evil,' had prevented the sacrifice of
Isaac, and had, in the Name of the Lord, blessed “faith-
ful Abraham,' and all nations in his seed. In consequence
of this Angel's voice from heaven, Abraham sacrificed
a lamb. To the allegorising Essene the Paschal lamb
of Moses would seeun to have pointed back to the lamb
sacrificed, instead of Isaac, at the Angel's command,
and to have at the same time pointed forward to a
future bloody sacrifice, not of an animal, but of an
incarnate Angel, of the same Angel of God who can
pardon' transgressions, or make an atonement, and
who forbad the human sacrifice in the case of Isaac. This
symbolism necessarily implied that the Angel-Messiah,
as antitype of the lamb slain by Abraham and by Moses
as the true Paschal lamb, would offer himself to God.
Paul's doctrine of the atoning sacrificial death of
the Messiah is a simple development of the typically
interpreted narrative about the lamb slain by Abraham
and by Moses, and its connection with the Angel of
God, who appeared in Jesus as Angel-Messiah, in order
to be crucified as antitype of the Paschal lamb.
Before Christ our passover,' or Paschal lamb, had
been slain, before he had become ' a curse for us' by
his crucifixion, we could not receive the promise of the
Spirit,' or the promised Spirit through faith. When
we were yet without strength,' that is without the
Spirit, which did not come till after the crucifixion, 'in
due time Christ died for the ungodly,' and now being
justified by his blood, we shall be saved from wrath
through him ; for, if when we were enemies, we were
reconciled to God by the death of his Son, much more,
being reconciled, we shall be saved by his life; and
not only so, but we also joy in God through our
Lord Jesus Christ, by whom we have now received the
atonement.
The blood of the Messianic Paschal Lamb justifies'
SACRED MEALS OF THE ESSENES.
225
and 'atones,' and saves from wrath, as the blood of
the Mosaic Paschal lamb saved the Israelites from the
avenging Angel, who can forgive transgressions or not
do so, according to his will.
This undeniable connection of Paul's doctrine of the
atonement with an allegorical interpretation of the Old
Testament, such as can only be proved to have prevailed
among the Essenic, and thus the Therapeutic Jews,
leads us to suppose that Paul may have drawn from an
Essenic source. The essentially genuine and Essenic
Epistle of Barnabas leaves no doubt that the Paulinic
doctrine of the atonement was that of the Christian
Essenes. But independently of this testimony, some
Essenic rites seem to point to the existence of such
a doctrine among the pre-Christian Essenes.
The holy daily meal of the Essenes was preceded
by the solemnity of a water baptism. The members of
the secret society, who had sworn not to communicate
a certain knowledge to the uninitiated, appeared in
their white garments as if they were sacred,' they
went into the refectory purified as into a holy temple,
and prayer was offered up before and after the sacred
meal. It can only be compared with the Paschal meal
of the other Jews. The bread figured in both, whilst
among the Essenes water took the place of the wine at
their meal on common days. But an especially sacred
meal may be presumed to have been held by the
Essenes on the 14th Nisan, and on this occasion the
partaking of the cup with wine may have been excep-
tionally ordained. As a similar exception to the rule,
the Therapeuts were permitted to anoint themselves
exceptionally on the Sabbath-day, to mark its holiness.
Since the Essenes felt constrained by their principles
not to slay the lamb ordained by the law, they would
have especial reason to give a typical and Messianic
significance to the bread and to the wine of the Jewish
1 1 Cor. ii. 2, v. 7 ; Gal. iii, 13, 14, 23 ; Rom. v. 6-11; Ex. xxiii. 21.
226
PAUL AND THE ESSENES..
Paschal feast, and to transmit this significance to the
bread of their daily meal, all the more if they had not
a specially solemn meal on the 14th Nisan.
The allegorising Essenes, especially the Therapeuts
of Egypt, could not fail to connect the bread on their
daily table with the twelve shewbread on the Lord's
table. They were placed near the candlestick, the
form of which resembled a tree, so that the candlestick
could be regarded as a symbol of the tree of life and
knowledge, which beareth fruit every month. Thus
the twelve shewbread would be regarded as symbols of
the yearly fruit of the tree of life. This symbolical
meaning of the shewbread would lead the Essenes to
regard the daily bread on their table as a symbol of
the bread of life, and thus of Christ, the Wisdom of
God. This assumption is in so far confirmed by Philo
and Josephus, both of whom were probably allied with
the Essenes, inasmuch as these writers of the first
century connect the twelve shewbread with the twelve
months of the year, and thus indirectly with the tree
of life bearing fruit every month. To this interpre-
tation seem also to point the other designations of the
shewbread in Holy Writ, as “the perpetual bread' or
• food of God,' or the holy bread,' which in the Syriac
text is called the bread of the table of the Lord. In
the Book of Proverbs the Wisdom of God (Christ) is
recorded to say: 'Come, eat of my bread, and drink of
the wine which I have mingled.' 1
The Egyptians represented the tree of life as a
palm, or as a mulberry fig-tree, the former of which
has fresh shoots every month, whilst there are mul-
berry figs every month.2 The stem of the Egyptian
1 The two rows evidently referred to the six signs of the Zodiac in the
upper and to those in the lower hemisphere. Prov. ix. 5.
2 The parable of the fig-tree, whose time of figs was not yet come,
though fruit was expected on it, seems to be best explained by the mulberry
fig-tree.
THE BREAD AND WINE OF WISDOM.
227
CO
tree of life was in pre-Mosaic times represented as
connected with the figure of the goddess Hathor, the
eye of the sun,' or of Nutpe, the expanse of heaven.
In the time of the Ptolemies the tree of life and know-
ledge was in Egypt represented by the figure of the
Divine Wisdom, or Sophia, which formed the stem of
the tree and dispensed to the souls of the departed the
water of life and the fruit of the tree of life. At this
time the Therapeuts were established near Alexandria ; .
and then were composed in this city, probably under
Essenic influence, the Apocrypha of the Septuagint or
scriptures of hidden wisdom. In one of them, in the
Book Ecclesiasticus, the Wisdom described as palm-tree
and vine, that is, as tree of life, is recorded to say:
Come unto me, all ye that be desirous of me, and fill
yourselves with my fruits ; for my memorial is sweeter
than honey, and mine inheritance than the honeycomb.
They that eat of me shall yet be hungry, and they
that drink of me shall yet be thirsty.'1
In Hebrew, to make an alliance or covenant, or to
eat, is expressed by a similar term, for 'bârâ,' to eat,
forms the root of “běrith,' or covenant. In this sense,
the eating of the shewbread, or perpetual bread, by the
priests, is designated as a memorial' and an ever-
lasting covenant. Not only was bread and wine brought
forth by Melchisedec when he blessed Abraham, but it
was offered to God and eaten before him by Jethro and
the elders of Israel, and some, at least, of the mourning
Israelites broke bread and drunk the cup of conso-
lation in remembrance of the departed, “to comfort
them for the dead. “A new covenant' was announced
by Jeremiah for a future day, when God would write
his law in the hearts, when all shall know God, and
when he will forgive iniquity and no longer remember
sin. Looking for allegories, the Essenes would connect
1 Ecclus. xxiv. 19-21.
2 Lev. xxiv. 5-9; Hos. ix. 4; Jer.xfi. 7 ; xxxi. 31-34.
Q 2
228
. PAUL AND THE ESSENES:
this new and atoning covenant with the reign of the
Angel-Messiah whom they expected, with the Angel of
the Lord who can pardon transgression. To those
Essenes who regarded Jesus as the Angel-Messiah,
Jesus Christ was the incarnation of the Divine Wisdom
who distributes the heavenly manna, the bread of life.
If the Essenes, like Paul, identified Christ with the
Wisdom of God,' it followed that Christ, or the Wisdom
of God, must in a figurative sense be eaten and drunk,
in accordance with the Books of Proverbs and Ecclesias-
ticus, and Egyptian representations.
Only in this figurative sense, and in connection with
this Hebrew-Egyptian symbolism, Jesus can have said, as
according to the fourth Gospel he has said, that his
flesh is the living bread which came down from
heaven,' and that whosoever shall eat thereof shall not
die ; but that he that shall not eat the flesh of the son
of man and drink his blood’has not eternal life,' and
Jesus will not “raise him up at the last day.'1 Whether
Jesus really has spoken these words, and why the first
Evangelists should have kept them in secret, depends
upon the question, whether Jesus regarded himself as
antitype of the Paschal Lamb, and his death as the
atoning and vicarious sacrifice which would essentially
change the relation between God and man. For ac-
cording to the above narrative, Jesus also said that he
would give his flesh as heavenly bread “for the life of
the world.
Unless we have failed to prove that the Essenes and
Therapeuts expected an Angel-Messiah, and that many
regarded Jesus as the incarnation of the same, we are
now permitted to assume that the Essenes would hold
the angels' bread' to have become flesh and blood in
Jesus Christ, that they would believe, as Paul did, that
the Paschal bread broken by Jesus, had become the
communion of the body of Christ,' the cup blessed had
1 John vi. 48-58
THE BLOOD OF THE COVENANT.
229
become “the communion of the blood of Christ.' This
assumption is confirmed by Clement of Alexandria, to
whom the ancient doctrines of the Therapeuts in and
near that city must have been well known, and who
thus interprets the Passover of the Christians: “The
blood points out to us the Word, for as rich blood the
Word (that is, Christ) has been infused into life . ...
the Word Himself, the beloved One, our nourisher,
hath shed His own blood for us, to save humanity ...;
the flesh figuratively represents to us the Holy Spirit,
and thus “the Lord who is Spirit and Word.' 1
Without sanctioning the Essenic views about the
Angel-Messiah, and his sacrificial death as antitype of
the Paschal lamb, which expectations Jesus seems to
have opposed, he must have referred to his approach-
ing death, when for the last time, and as he had
heartily longed to do, he partook of the Paschal lamb
with his disciples. We may presume that the acci-
dental coincidence of the Passover Feast with his death,
led Jesus to refer on this, his Last Supper, to the
liberation of Israel from the Egyptian house of bon-
dage, of which the Paschal lamb, at that time insti-
tuted was the memorial.' This connection might have
further led him to suggest, that the Mosaic Exodus
was a parallel to the liberation of mankind from that
spiritual bondage, against which Jesus had protested
by word and deed, by an obedience unto death. In
this sense Jesus could connect his approaching death,
not with the Paschal lamb which he had just eaten, and
which on that same 14th Nisan Moses had ordered to
tion of Israel which followed it on the 15th Nisan, on
the day when Jesus was to be crucified.
If the new, the spiritual and atoning covenant
announced by Jeremiah was the kingdom of heaven
T
11 Cor. x. 16; Paed. i. 6.
230
PAUL AND THE ESSENES.
have compared it with the memorial,' memorial-feast,
or covenant instituted by the eternal Wisdom of God,
represented in pre-Christian times as distributing celes-
tial food and drink to the souls of men. Regarding
the Divine covenant made with Moses as a type of the
new covenant, and since the former was symbolised by
blood, and thus by the symbol of the soul, by the
blood of the covenant, which the Lord hath made,'
Jesus could not fear to be misunderstood if he called
that new covenant which he brought the New Testa-
ment (or covenant) in my blood.'1 Jesus could say
this without even indirectly suggesting that his death
was typified by the slaying of the Paschal lamb, that
the blood of the yearly slain lamb points to his blood,
which the following day would be shed on the cross, in
consequence of a presumable affixing of his body by
nails instead of ropes according to Roman custom.
What Jesus is said to have commanded was to be done
not in remembrance of his death only, but of his life.
As bread was eaten at the burial of the dead, and “the
cup of consolation 'was partaken by Israelites - to com-
fort them for the dead,' so Jesus may have commanded,
and we believe that he did so command, his disciples
and followers to eat bread and drink wine, as they had
just done at the Passover, but to do so henceforth in
remembrance of him.
Jesus could not designate himself as 'the Passover'
or Paschal lamb, slain for us, as Paul calls him, without
admitting the Divine sanction of his death on the cross,
nor without thereby implying that his death was to be
an event which would essentially change the relations
between God and man. Since no possible types in the
Old Testament could be referred to an atoning Messianic
death, since even the allegorising Targum did not so
interpret the isolated passage in the Book of Isaiah
i Ex. xxiv. 8; Hebr. ix. 19, 20; Matt. xxvi. 28; Rom. iii. 24, 25;
1 Cor. xi. 25.
THE NEW SACRAMENT.
231
JU
about the sufferings of the servant of God, Jesus could
not have left his disciples in ignorance or doubt as to
the importance of his death. The knowledge of the
atoning death of Jesus as antitype of the Paschal lamb,
s'according to the Scriptures,' might have prevented
Judas Iscariot from betraying innocent blood, and
certainly would have prevented his attempt to atone
for his crime by suicide. We saw that the first three
Gospels are silent with regard to the Messianic antitype
of the Paschal lamb, and the recorded prayer of Jesus
in Gethsemane, and his words on the cross, seem even
to exclude the belief of Jesus that his death on the
cross was divinely appointed as means of salvation.
Yet Paul solemnly states, that a new sacrament has
been instituted by Jesus, instead of the Paschal rite,
and that this fact has been communicated to him in
some mysterious manner by the Lord.' He asserts
that the Lord Jesus, in the night when he was be-
trayed, took bread, and pronounced the thanksgiving,
brake it, and said : This is my body, which is given for
you, that do in remembrance of me. After the same
manner (he took) also the cup after supper and said:
And this cup is the new Testament in my blood, that do
ye, as often as ye drink it, in remembrance of me. For
as often as ye eat this bread, and drink this cup, ye do
show the Lord's death till he come.'1
Paul accepted and applied to Jesus, as we tried to
show, the Essenic doctrines about Christ as the Angel-
Messiah, and about his atoning death as Lamb of God,
with which doctrines that about the Last Supper is
inseparably connected. The earliest account of the
Last Supper, as contained in the First Epistle to the
Corinthians, is repeated literally in the Gospel after the
Paulinic Evangelist Luke, as if no other than Paul's
authority could be claimed for it. Luke distinguishes
between the Passover and the new sacrament, which
11 Cor. xi. 23-26; comp. Luke xxii. 19, 20.
232
PAUL AND THE ESSENES.
.
organs ated this ce it harm
Matthew and Mark do not. The fourth Gospel does not
say, but implies that Jesus introduced a new institu-
tion. This omission, all the more important because
the Gospel after John is the Gospel of the Lamb of
God, we have explained by the impossibility to har-
monise the different dates about the crucifixion in the
first three Gospels and in the fourth Gospel respec-
tively.
Assuming that what Paul had received about the
Lord's Supper had been communicated to him by one
or more organs of the Essenic secret tradition, he
might have designated this communication as come to
him from “the Lord,' because it harmonised with the
voice in his heart, with the Father's revelation of his
Son in him on his way to Damascus. Paul's narrative
about the Last Supper, like that about the resurrection,
seems to have been the source of all parallel notices in
the Gospels. The Apostle's accounts were certainly
written some time before the composition of the earliest
Gospels transmitted to us, and probably about eighteen
years after his conversion to the faith of Stephen whom .
we have connected with the Essenic Therapeuts of
Alexandria. What we may now call the Essenic inter-
pretation of the reported institution of the Last Supper,
whether strictly historical or not, had become firmly
established in many Christian Churches before Paul
wrote his account of it.
The Apostles could believe his narrative to be based
on a historical fact in the sense in which Essenes distin-
guished a literal and a higher figurative meaning of
the Scriptures. It was for the Essenes not enough to
know what words Jesus did actually pronounce on this
1 During the three years spent in Arabia, after his conversion by Ananias
(the Essene) to the Christian-Essenic faith, Saul may have passed through
the Essenic noviciate of three years, as Josephus seems to have done with
Banus. As initiated Essene Paul would have been bound by oath not to
speak “the hidden wisdom' to others than the perfect' or initiated.
(1 Cor. ii. 6, 7.)
Q7
>
ULI
ITS
TTTT
THE MYSTERIES OF THE KINGDOM OF HEAVEN.
NT
233
and on other occasions, they also held it necessary to
find out what his words were meant to imply to those
who had been initiated into the mysteries of allegorical
Scripture interpretation, how from the dead letter the
quickening spirit has to be developed. These concep-
tions would necessarily lead those Essenes who believed
in Jesus as the representative of their doctrines, to
attribute to him words, possibly spoken in secret, which
implied what they felt convinced was in his mind, when
he spoke to the people in parables only, and when even
his disciples were unable to understand all the mysteries,
which should afterwards be revealed to them. These
recorded words of Jesus, recorded by Essenes, but which
they may never have heard him speak, were to be the
medium of conveying the method of spiritually discern-
ing the more perfect doctrine of Christ, the mysteries of
the kingdom of heaven.'
Philo, and probably all the initiated Essenes in
pre-Christian times, had enlarged the meaning of the
recorded words of Moses, of Psalmists, and of Prophets,
in order to make them point, in accordance with their
assumed hidden meaning, to the Essenic doctrines of
the Angel-Messiah. Sooner or later the Essenes con-
nected with the latter his atoning death as antitype of
the Paschal lamb, and his resurrection as antitype of
the Paschal omer on the third day after it. These two
Mosaic institutions, by what was written about them,
certainly did not point typically to the future, the one
to Messiah's death, the other to his resurrection. Yet
they were probably by Essenes, and certainly by Paul,
held to convey the truth by suggesting it to such to
whom in future ages it would be given to discern the
Lord's body,' to regard the death of Jesus as the antitype
of the Paschal lamb, and thus the Paschal lamb as a
divinely instituted symbol of the Angel-Messiah's sacri-
ficial death as the Lamb of God.
Paul seems to have confidently believed during the
234
PAUL AND THE ESSENES.
first years after his conversion to the faith of Stephen,
that Jesus had recognised the Messianic conceptions of
the Essenes, that he did reveal himself as the Angel-
Messiah and Lamb of God, although not to the people,
yet to those to whom it was given to know the
mysteries of the kingdom of heaven,' and that he, as
antitype of the Paschal lamb, had instituted a new
sacrament in the place of the Passover, and in con-
nection with his atonement by the blood of his cross.'
Paul may also have for a time believed that this was
the doctrine of Christ which the Apostles kept in secret,
its publication being forbidden by the chiefs of the
Jewish Church. But already his mysterious meeting
with Peter, and still more, the fear which he inspired
in all the Apostles at Jerusalem, notwithstanding the
conciliatory conduct of Barnabas, must have convinced
Paul that Jesus had not sanctioned the typical refer-
ence of the Paschal lamb and of the Paschal omer to
himself as to the Angel-Messiah whom only Essenes
expected. Paul must have known, that Jesus had not
been crucified, contemporaneously with the Paschal lamb,
on the 14th, but on the 15th Nisan, so that there was no
historical foundation at all for the typical scheme of
Paul, which he seems to have received through the
Therapeuts, to whom Stephen belonged.
The Essenic doctrine of Christ which Paul promul-
gated could be developed from the Old Testament by
a figurative interpretation of the same, such as the
following:
The Angel of the Lord, and therefore Christ, the
spiritual Rock which followed the Israelites, can pardon
the transgressions of men, for God's . Name or Spirit is
in him, whilst it had been withdrawn from mankind.
Because Jesus is the incarnation of the sin-removing,
the atoning Angel, therefore the body' and “the blood'
of Jesus Christ, that is, the incarnate · Wisdom of God,
constitutes the first stemple of the Holy Ghost' after
IQTI
THE PRESENCE OF CHRIST.
235
the fall of Adam. Whosoever believes this, receives
the same spirit, Christ dwells in him by faith, and such
a believer becomes also a temple of God, for the Spirit
of God dwells in him again since Christ has brought
it back from heaven. By the quickening or lifegiving
spirit which Jesus, as the man from heaven,' as the
Angel of God, has brought to mankind; by the first
manifestation of such flesh and blood as can inherit the
kingdom of God; by Him who, as Son of David and as
Son of God, was the first proof that mortal can put
on immortality’; by the firstfruits of them that sleep'
a transformation of human nature has taken place.
Henceforth mankind forms One mystical body, for
God's Spirit is now potentially in every man, since the
incarnate and anointed Angel has brought those near
who were afar off so long as they had not this spiritual
link, which constitutes the real presence of Christ.
The manna in the wilderness was the symbol of the
6 angels' food,' of the spiritual sustenance of man, of
the power which creates conscience. The fruit from the
tree of life and knowledge, the bread and water of life,
comes to him from without, whence Christ Jesus, the
Angel of God and Bread of Life, has brought it. The
mystical breaking of bread, the eating of bread before
the Lord, refers to this bread from heaven ; and the
bread in the hand of the priest, as once the Paschal
bread in the hand of Jesus, symbolises the extraneous
source of the soul's sustenance. In a similar sense the
incarnate Angel is the tree of life, the vine which God
has planted, and the life-giving essence rises from the
Divine root through the vine to the branches. In the
unity of that mysterious vital force which was believed
to have an absolutely non-material origin, root, vine,
and branches are one. In all men is Christ Jesus, in
the same sense that God the Father is in Him who is
1 In this sense Keble's revised lines convey a true meaning: 'As in the
hand, so in the heart.'
236
PAUL AND THE ESSENES.
the Son of God 'according to the Spirit of Holiness,'
whilst according to the flesh he is the Son of David.
By his spiritualised flesh, which was only 'like' sinful
flesh, by flesh with God's Spirit, the incarnate Angel of
God has brought about a reconciliation of the world with
God, the spiritual atonement, the righteousness of God.
At the time of the crucifixion of Jesus the Holy
Ghost was not yet come. This was the Paulinic, and
we may now venture to say, the Essenic, doctrine of
Christ. If the direct connection has been sufficiently
proved between the Paulinic doctrine of the atonement
and the Old Testament-doctrine of the atoning Angel of
God, who was incarnate in Jesus, the Angel-Messiah,
then it follows conclusively that Jesus cannot have
sanctioned the doctrine of the atonement by his blood,
without at the same time revealing himself as the
anointed Angel, as Angel-Messiah, of which doctrine
there is no trace in the Scriptures before the Captivity,
nor in the first three Gospels. Although Jesus regarded
himself only as the anointed Man, and in this sense as
the Messiah, he may yet probably have been led by the
chance-circumstance of his crucifixion taking place
during the Passover, to institute a new Paschal or
Easter rite. We believe that he did so, and that he
connected it with, though he did not substitute it for,
the Mosaic Paschal rite. But we may confidently
assert that Jesus, if he has instituted a new sacrament,
he did not thereby, or by any word or intended inter-
pretation of the same, wish to convey that his ap-
proaching death was the antitype of the Paschal lamb,
a sin-removing, atoning, and vicarious sacrificial death,
of which the Paschal lamb was by God intended as a
symbol.
The mission of Jesus on earth was not finished on
the 14th Nisan, when the Paschal lamb was slain and
by him eaten with his disciples ; but on the 15th Nisan,
on the same day of the year when Moses led the
THE CREED OF THE DEED.
237
children of Israel out of the bondage of Egypt. Jesus
wished to put an end to the spiritual bondage of Israel
and of mankind. He pointed out to man his freedom
to become a citizen of the kingdom of heaven, which
the Scribes and Pharisees had shut up by taking away
the key of knowledge, by their preventing, instead of
fostering by word and deed, the conviction that the
Spirit of God is in man.
Jesus has indirectly protested against the Essenic
doctrine of the Angel-Messiah, by his remark that John
the Baptist or Essene did not belong to the kingdom
of heaven. This kingdom, the rule of the Spirit of God
in and through man, John regarded as future, though
near, Jesus as being already come, as being like the
Word of God near to man, that is, in his heart that he
may do it; and Paul testified that it had not come till
after the atoning sacrificial death of Christ. From this
and from other words of Jesus recorded in the first
three Gospels, it follows that Jesus must have protested
against the Essenic denial of the presence of the Spirit
of God in man and in all ages, of which doctrine that
of the atonement is the necessary consequence. If it
had entered the mind of anyone to conceive, before the
crucifixion of Jesus, that the Holy Ghost would not be
given to mankind till after the sacrificial death of the
Messiah, after the glorification of Jesus, as the fourth
Gospel asserts, in harmony with Paul's teaching, then
against such a doctrine would Jesus have solemnly
protested.
The dogma of Jesus was that which is contained in
the Sermon on the Mount. His creed was the deed.
The spiritual union and communion between man
and his God : this spiritual at-one-ment is the atonement
or reconciliation of which it can be said that we have
received it by Jesus Christ, inasmuch as the man Jesus
of Nazareth, whom God has anointed with the Holy
Ghost and with power,' has first clearly and fully
238
PAUL AND THE ESSENES.
proclaimed this relationship by word and deed. The
atonement of Jesus Christ is the covenant of a good
conscience with God.
Retrospect.
The convert to the faith of Stephen became the
proclaimer of Jesus as the Angel-Messiah whom no
other Jews than the Essenes and Therapeuts expected.
Paul's doctrine about Christ was not that which was
sanctioned by Jesus and by the Apostles whom he had
chosen. John the Baptist or Essene, the Ashai or
bather, and therefore called Assai or Essai, as Philo
called the Essenes, did not recognise Jesus as Him that
should come, that is, according to Essenic interpretation
of Scripture, as the Angel-Messiah. Yet John paved
the way for the application of that new doctrine to
Jesus by Stephen and Paul. The Baptist believed that
the promised Messiah who should come after him would
be an incarnate Angel and would baptize men with the
Holy Ghost.' So little did he think it possible that the
Spirit of God was already in mankind that, years after
his death, disciples of his had not even heard that there
is a Holy Ghost. No disciples of John were by him
prepared to understand how Jesus and contemporaries
of his could by the Spirit of God be enabled to drive
out devils. But some disciples of John or Essenes,
after the death of John and of Jesus, believed in the
latter as the Angel-Messiah, and therefore expected the
baptism with the Holy Ghost. These Essenes were the
forerunners of Paul.
Following in the footsteps of Stephen whom he had
seen stoned to death, Paul taught that Jesus was the
Angel who had been with the Fathers in the wilderness,
the spiritual Rock who had followed them. According
to Paul's Gospel the Holy Ghost was sent by God to
mankind in consequence of the atoning, sacrificial, and
THE ONE FOUNDATION.
239
vicarious death of Jesus Christ. Paul does not refer to
the Pentecostal miracle, which is narrated in the Acts
(of Luke, his fellow-worker?), but he certainly believed in
the miracle which he asserts to have happened fifty days
before the Pentecost. Paul taught that Jesus was
crucified as the antitype of the Paschal Lamb, and that
he rose from the dead the third day according to the
Scriptures,' that is, as antitype of the Paschal omer con-
taining the first ripened barley which was waved before
the Lord on the 16th Nisan, fifty days before the day
of Pentecost.
Between the doctrines of Jesus and those of Paul
there was not the same fundamental difference as
between the doctrines of Jesus and those of John the
Baptist, although the latter and Paul both represented
Essenic doctrines, especially that of the Angel-Messiah,
which Jesus had not sanctioned. Because Paul believed
that the kingdom of heaven was come, because he
recognised the Spirit of God among the Gentiles as
among the Jews, therefore the twelve Apostles recog-
nised him as a chosen organ of the Spirit of God, and
thus as a follower of Jesus. They believed and taught
that Jesus was the Christ, the Son of the living God,
because the man Jesus had by God been anointed with
the Holy Ghost and with power,' had been made Christ.
But Paul believed and taught, as Stephen had done
before him, that Jesus was for quite another reason the
Son of God according to the Spirit of Holiness, because
he was the risen incarnate Angel of God, who created the
world, the man from heaven, the Angel-Messiah, whom
only the Essenes among the Jews expected.
In spite of the essential difference of the doctrine
about the person of Christ, Paul could and did agree
with the other Apostles in this, that the only foun-
dation of the Kingdom of God is the Spirit of God.
Simon Jonah, that is, Simon the doye, the symbol of
the Spirit, he who was also called Peter the Rock, the
240
PAUL AND THE ESSENES.
Apostle whose name referred to the spirit and to the
rock, to the spiritual Rock, was moved by that Spirit
of God when he made his great confession about Jesus
being the Christ, the Son of the Living God, who pro-
mised to build his Church on this spiritual foundation,
on this spiritual rock. Paul acknowledged that the
same “spiritual rock’ is Christ.
The doctrine of the anointed Angel, of the man
from heaven, the Creator of the world, the doctrine of
the atoning sacrificial death of Jesus by the blood of
his cross, the doctrine of the Messianic antitype of the
Paschal lamb and of the Paschal omer, and thus of
the resurrection of Jesus Christ the third day accord-
ing to the Scriptures,'—these doctrines of Paul, which
can with more or less certainty be connected with the
Essenes, could not be and were not recognised by the
twelve Apostles. It becomes almost a certainty that
Eusebius was right in surmising, that Essenic writings
have been used by Paul and the Evangelists. Not
Jesus, but Paul is the cause of the separation of the
Jews from the Christians.
241
-
CHAPTER VIII.
APOLLOS AND THE ESSENES...
Introduction—The Christology of the Epistle to the Hebrews— The High-
priest of our confession-Conclusion.
Grecians
forerlintas it pro
Introduction.
THE · Epistle to the Hebrews' is said to have been like-
wise inscribed to the Alexandrians,' and it seems to
have in view the Church at Alexandria, to which its
probable author, Apollos, belonged. In the neighbour-
hood of Alexandria the Egyptian Essenes or Therapeuts
had their settlements, and with these Greek-speaking
Jews, Grecians or Hellenists, we have connected Philo,
and Stephen, the forerunner of Paul. The connection
of Apollos with Paul renders it probable at the outset
that the former, the eloquent and zealous Jew of
Alexandria, stood likewise in connection with the Thera-
peuts. All we know about Apollos harmonises with the
characteristic features of the author of this Epistle, for
which reason, ever since Luther, many Biblical inter-
preters have regarded Apollos as its composer. This
hypothesis receives a new confirmation from two re-
ported facts, that Apollos was a disciple of John, or
an Essene, and that the Epistle to the Hebrews is by
Eusebius especially mentioned among those Scriptures
of which he regarded it “highly probable' that they
stood in direct connection with the written tradition of
the Therapeuts.
The Therapeuts distinguished a figurative from a
literal interpretation of the Old Testament. Their deeper
242
APOLLOS AND THE ESSENES.
knowledge or gnosis we may identify with “the more
perfect way of God,' in which Aquila and his wife in-
structed Apollos. The latter having known only “the
baptism of John,' like him seems not to have recog-
nised in Jesus the Angel-Messiah, whom all the Initiated
among the Essenes expected. But the initiation in the
mysteries of tradition, by Aquila and Priscilla, taught
Apollos the disciple of John, that Jesus was the expected
had taught accurately about Jesus, except that he
knew only the baptism of John, that is, he had taught
only within the range of the Baptist's teaching, but hav-
ing been taught the way of God more accurately,' or
the more perfect way of God,'-he knew and preached
that Jesus is the Christ.
by Aquila to Apollos, is contrasted to the doctrine of
John the Baptist, so in the Epistle to the Hebrews (the
more perfect' doctrine is contrasted to the elementary
doctrine of Christ.' "Therefore we will leave the elemen
tary doctrine of Christ and turn to the perfect' doctrine,
or “ to perfection.'1 In this Epistle the writer contrasts
with the 'weak' and unprofitable law of Moses, which
has done nothing towards perfection, the covenant of
Abraham, which according to Paul was confirmed - of
God in Christ. Accordingly Aquila and also his wife
Priscilla must have been initiated in the more perfect
doctrine of Christ, which went beyond the baptism of
John,' and referred to the baptism with the Holy Ghost
by the Angel-Messiah. Since a similar deeper know-
ledge or gnosis, based on a figurative interpretation of
Scripture, was transmitted by the Therapeuts, we are
led to surmise that Aquila and Priscilla may have be-
longed to the Therapeuts, who alone admitted women to
the initiation in their mysteries, and whom Eusebius
identifies with the Christians of the Apostolic age.
1 Acts xviii, 24-26; v. 12; Heb. vi. 1.
AQUILA OR ONKELOS.
.
243
A Targumist and Greek translator of the Old Testa-
ment, called Onkelos, Ankilas, Akilas, or Aquila, who,
like the Aquila of the Acts, was from Pontus, is said to
have been brought up by Rabbis in Jerusalem and to
have been the contemporary of Gamaliel the elder and of
the Apostles. From Pontus also was the Aquila who in-
structed Apollos in a deeper knowledge or gnosis, which
we may connect with the hereditary Targumistic lore.
The identity of these two Aquilas is therefore highly
probable. The Targum called after Onkelos or Aquila,
though he was not the author of it, has been distinctly
traced to Babylon, where it was collected, revised and
edited, and it is distinguished from that called after
Jonathan, composed in Judæa.
Since the doctrine about Christ in the Epistle to the
Hebrews can be proved to be the Essenic-Paulinic
doctrine about the Angel-Messiah, Apollos, the pupil of
Aquila (the Therapeut?) if he wrote this Epistle, must
have connected “the more perfect doctrine of Christ,' to
which he refers, with the secret tradition, deeper know-
ledge or gnosis of the Therapeuts, which Paul had
promulgated and Apollos developed. Such a doctrinal
development of Paulinic doctrines as is contained in
the Epistle to the Hebrews renders it highly probable,
if not certain, that Apollos, of whom Paul writes that
he watered what the Apostle had planted, is the author
of this Epistle. We shall regard him as such. But if
the tradition be preferred that Paul himself is its
author, our argument would be all the stronger, that
the doctrinal system of this Epistle cannot be separated
from Essenic tradition, with which we have connected
Paul. This Apostle also might have written the pas-
sage in this Epistle about the elementary doctrine of
Christ and the more perfect doctrine, deeper know-
ledge or gnosis, since he wrote to the Romans that his
Gospel and the preaching of Jesus Christ centred in
| Deutsch, in Smith's Dictionary of the Bible, ' Versions,' p. 1657.
R2
244
APOLLOS AND THE ESSENES.
the mystery' which had been kept in secret, or in
silence, since the world began.
We regard the Church to which the Epistle to the
Hebrews is addressed, probably that of Alexandria, un-
like that of Antioch, as essentially free from the Gentile-
excluding bondage of the law. The majority of its
members we hold to have been universalist Therapeuts,
who were in danger of falling into the snares of a
narrower Judaism, presumably that of the Palestinian
Essenes, for these insisted on the exclusion of the Gen-
tiles. Barnabas, who probably belonged to those
Levites who had become Essenes, is said to have taught
in Alexandria. As Paul opposed his fellow-worker
Barnabas in Antioch, so Apollos seems to have opposed
Barnabas and his followers in Alexandria for a similar
reason. The Epistle is certainly written before the de-
struction of the Temple, which is described as existing.
How early it was composed cannot be determined. The
peculiar principles of the Alexandrian Church harmo-
nised with those of the Therapeuts.
The Christology of the Epistle to the Hebrews.
According to Philo's writings, “the eternal Word'
is the archtype of Humanity. Man is created in the
image of the eternal Word, and this Divine Word is
more ancient than creation. The Word is not only a
spiritual power which God uses as “a rudder, but a
celestial being, the personal “Son of God, the heavenly
High priest, the Angel-Messiah of the Essenes and
Therapeuts. It is only through the mediation of angels
and therefore of the Angel of God, that men can become
ó sons of God.' The perfect man’ is “the image and
the form of the Divine Word, he belongs to the better
species of men,' to those who can claim the Divine
nature. These are created by the first of the angels,
by the firstborn and eldest Son of God, by that
SUNDRY FORMS AND DIVERS MEASURES.
245
being who in no wise departs from the Divine image,'
by the ambassador and advocate of God, who is neither
God nor man,' neither uncreated like God nor created
like man, “something on the border between uncreated
and perishable nature. This eternal Word or eternal
Messiah Philo calls the great High priest of the con-
fession,' and he is, according to Philo's conception, not
a man of the past, present, or future, but the Angel of
God who transmits the Holy Ghost. It is evident that
Philo's conception of the Messiah is the Essenic one of
the Angel-Messiah, with which we have connected the
Christology of Paul.
The Epistle to the Hebrews begins by pointing out
the connection between the Divine revelations in the
old and the new covenant. God having in times past
spoken unto the fathers by the prophets in sundry forms
and in divers measures, hath in these last days spoken
unto us by the Son.' Apollos follows Paul by designat-
ing Christ, the Angel-Messiah, as participator in God's
creation of the world. In direct connection with what
is said in the Book of Wisdom about the Wisdom of
God, to which in the Gospel of Luke words of Jesus
have been attributed, Apollos describes God's Son as
'the refraction of his glory and image of his being,'
who, after having accomplished the purification of our
sins, sat down on the right hand of the majesty on
high, as Stephen had first described him. According
to the Philonian and Essenian doctrine of angels, the
Angel-Messiah was held to be higher than all angels, and
thus the Apocalypse of John had described Christ as the
first of seven angels, in harmony with Eastern symbo-
lism. Then Apollos wrote that the risen Jesus was made
or became “so much better than the angels, as he hath
by inheritance obtained a more excellent name than
they. The learned Alexandrian and Therapeut in-
structed by Aquila in the secret tradition of the Thera-
1 De Ling. conf. 1; De Somn. 1; see p. 248.
246
APOLLOS AND THE ESSENES.
peuts, finds sufficient proof for his assertion in the
Alexandrian version of the 2nd Psalm, which he
refers not to Solomon's or another king's accession to
the throne, but to the Angel-Messiah. So he cites, like-
wise after the Septuagint, Nathan's promise to David,
that Solomon, his son in the flesh, would build a temple
to God, who will stablish his throne for ever, and who
is recorded to have said, according to the Greek
text: "I will be to him a father, and he shall be to
me a son.'
Referring to the return of Jesus which by Essenic
Christians was then considered to be near at hand, Apollos
cites words of God, nowhere recorded in our Scriptures,
according to which “all angels shall worship him,' as
they are recorded to have served Jesus on the occasion
of his victory over Satan's temptation in the wilderness.
Again, whilst God's angels are described as spirits (or
winds) and his ministers flames of fire, Apollos ventures to
assert, on the authority of the Septuagint, that the 45th
Psalm does not refer to the Davidic kingdom as to a
“throne of God, but to the kingdom of the Son, to
whom the Psalmist is assumed to have given the attri-
bute of God': “ Thy throne, O God, is for ever and
ever. If not the earliest, at all events the latest, real
authority for this application of the Divine attribute is
Philo, who calls the Son of God “the second God,' in
harmony with the late Targumistic tradition, which
identifies the Word or Memra, that is, the Messiah, with
Jehovah. We are, therefore, not astonished that Apollos,
again following the Greek text, changes the Hebrew
Psalmist's words, which probably refer to the king's
being anointed above his fellows by God, even his God.
Instead of this, Apollos writes : 6 therefore, oh God, thy
God hath anointed thee with the oil of gladness above
thy fellows. Finally, the assertion is repeated which is
contrary to the 102nd Psalm, that not God, but the
Angel-Messiah, has laid the foundations of the earth, and
THE VEIL OF HIS FLESH.'
247
that the heavens are the work of his hands, for which
reason, though they perish yet he remains, and is the
same, and his years shall have no end. In this case
Apollos can connect his new interpretation with the
Hebrew text of the 33rd and 119th Psalms, in which it
is said that by the word of the Lord are the heavens
made,' and 'for ever, O Lord, thy word is (remains)
settled in heaven. The latter Psalm is probably from
the time of the Maccabees, whose allies were the
Assidæans or Essenes, so that the Word of God in this
passage may have been referred, at least by the Initiated
and possibly by the Psalmist, to a celestial being. As
such in the Book of Proverbs and in the Books of
Ecclesiasticus and of Wisdom the Word or Wisdom
of God is designated. Paul had also implied a similar
explanation of the engrafted Word as originating in a
wisdom which descends from above.
Apollos, like Stephen and Paul, has applied to Jesus
Christ the Essenic doctrine of the Angel-Messiah, and
so Apollos, like Paul, connects in the Epistle to the
Hebrews with the Divine the human nature of Jesus.
Although the expression “the veil of his flesh ' might
be explained in a superhuman sense by those who
denied Christ in the flesh, as did the false teachers to
which the First Epistle of “John' refers, yet Apollos has
as clearly defined the human nature of Jesus Christ as
Paul has done in one passage of the Roman Epistle.
According to Apollos, the author of the 22nd Psalm has
in the spirit referred to the incarnation of the Angel-
Messiah. He who is above the angels is not ashamed'
to call men his “ brethren' and his children, just as God
is declared not to be ashamed to be called the God of
Israel's fathers. Because the Name or Spirit of God is
in the Angel of the Lord, in the Angel-Messiah, and
through him also in mankind, therefore · he that sancti-
fieth,' that is Christ, and they who are sanctified, his
brethren, are • all of one.' Thus far it is only said that
248
APOLLOS AND THE ESSENES.
there is a spiritual union between the sons of men and
the celestial Son of God. But Apollos, as if not satisfied
with Paul's mysterious reference to 'the likeness of sinful
flesh,' clearly states that Christ partook of the same
flesh and blood as his children, and that he took on him
not the nature of angels,' but the seed of Abraham,
since ' in all things it behoved him to be made like unto
his brethren.' He also suffered and was tempted in all
points like as we are, yet without sin’; and in the days
of his flesh he offered up prayers and supplications
with strong crying and tears unto Him that was able to
save him from death.' It was because of his piety' that
he was heard, and though he was (a) son yet learned
he obedience by that which he suffered, and being
made perfect he became the author of eternal salvation
unto all them that obey him.' Christ Jesus could not
have come to do the will of God unless he had been
an Angel.
The doctrine about Christ in the Epistle to the
Hebrews is the Essenic doctrine about the Angel-
Messiah which was first promulgated by Stephen and
Paul, as applied to Jesus Christ.
The Highpriest of our confession.
The firstborn,'God's' Angel-Word’or Archangelic
Word, the “ Angel being the Word,' His “ most ancient
Word,' Philo calls “God,' the second Deity,' and the
Highpriest of the confession,' or of the Creed. By apply-
ing to Jesus Christ the latter title, and that of the Word
of God, Apollos confirms his evident relation to the
doctrinal system of his great townsman. The gulf be-
tween the spiritual and the material world was bridged
over by God's ambassador, who is neither God nor
man, by the Angel-Messiah of the Essenes. Those
1 De Conf. ling. 14; De Somn, i. 38, 39, 41 ; Quis est, 42; De Mut.
Nom. 13; De Quest. et Sol. 62.
HIGH PRİESTHOOD OF RÉCHABITES.
249.
who, unlike Philo, believed in the incarnation of the
first of seven angels, and that Jesus was the incarnate
Angel-Messiah who had brought the Spirit of God to
mankind, were compelled to distinguish from the Mosaic
covenant the new covenant of Christ as the fulfilment
of the covenant promised to Abraham and his seed.
Paul had said of this covenant that 430 years before
the Sinaitic covenant it had been confirmed of God in
Christ. Christ or the Angel of God had been with
Abraham as he had been with Moses on Sinai and with
the Church in the wilderness. Because of sin the second
retrograde weak' and ' unprofitable' law on Sinai,
to which perfection is impossible, was promulgated
through the mediation of angels, probably of lower
angels. To these is contrasted the Angel of God who
had followed the Israelites, Christ who had been made
perfect'in eternity or for ever, and who had become
incarnate and brought the perfect covenant promised to
Abraham. Hence it had become necessary to leave
the elementary doctrine of Christ and the first prin-
ciples of the oracles of God. Therefore a new High-
priesthood was by Apollos contrasted to the Aaronic
High priesthood ; and the former, like the new covenant,
was traced back to Abraham, who had bowed before the
non-Hebrew Highpriest Melchisedec.
We have drawn attention to the distinction between
a Hebrew and a non-Hebrew Highpriesthood, which
seems to have been recognised before the Babylonian
Captivity, if not ever since the time of Moses. We con-
nected with this double Highpriesthood the two lines of
the Aaronites; that of Ithamar represented the priesthood
of the naturalised strangers in Israel, to whom the Kenites
of Jethro and the Rechabites belonged, with which
latter the Essenes may safely be connected. We also
showed that the 110th Psalm, probably written for the
consecration of Joshua the Highpriest, seems to refer to
this High priesthood for ever promised to Jonadab, the
.
250
APOLLOS AND THE ESSENES.
ancestor of the Rechabites, and whom the Psalmist calls
his Lord. The Lord had spoken through the prophet
Jeremiah unto the Psalmist's Lord Jonadab, to whom
the promise had been made about the High priesthood
for ever among the sons of Rechab. This eternal High-
priesthood among the strangers or non-Hebrews in
Israel the Psalmist connects with the Highpriesthood of
the non-Hebrew Melchisedec, with the order of Mel-
chisedec.
Whether the 110th Psalm had originally referred
to and possibly was composed by Joshua, or whether
it was composed by David, a descendant from non-
Hebrews, to whom the superscription refers the same
in the text transmitted to us, in either case the Psalm
may be connected with the Rechabite High priesthood
promised by Jeremiah to the sons of Jonadab or of
Rechab, the strangers in Israel. The Essenes, whom
we cannot disconnect from the Rechabites, would re-
gard this promise as made to their order, and they
would identify this eternal High priesthood with the
Angel-Messiah whom they expected, whom Philo. had
called, and Apollos after him, the great Highpriest of
our confession.' Apollos fully explains how the celes-
tial Highpriesthood promised by the words of God
recorded in the 110th Psalm, refers to Jesus, who, like
David, was descended from non-Hebrews.
The incarnate Angel-Highpriest and celestial son
of God, “Jesus, the Son of God, is passed through
the heavens, both at the beginning and at the end
of his days in the flesh,' or as Paul had said, "he
that descended is the same that ascended. Referring
the 110th Psalm to Jesus, Apollos considers himself
authorised to say, that Jesus was called' or addressed
by God as 'a Highpriest after the order of Melchisedec.'
Thus a hope is set before us, which we have as an
anchor of the soul, both sure and stedfast, and entering
into the part within the veil, whither as forerunner on
MELCHISEDEC THE ANGEL-MESSIAH.
251
our behalf Jesus entered, having become an Highpriest
for ever after the order of Melchisedec. In the He-
brew language, which was that of Canaan, the name
Melchisedec means 'King of Righteousness,' and Salem
or Shalem means “ peace' or peaceful, and probably
here refers to Jerusalem. Not only the references to
Jerusalem, to righteousness and peace, add force to the
explanation of Melchisedec as type of Jesus the incar-
nate Angel-Highpriest, but the omission of Melchisedec's
descent, that is, of his genealogy, would suggest the
mystery of the incarnation of Christ Jesus. Because
neither the father nor the mother nor the genealogy of
Melchisedec is referred to in Genesis, Apollos finds it
easy to interpret the passage figuratively, in harmony
with Essenic custom, to give it a deeper meaning than
that conveyed by the literal sense, and to suggest
mysteriously that the King of Jerusalem, who, in com-
pany with the King of Sodom, went to meet victorious
Abraham, had in fact neither father nor mother nor
genealogy, and neither beginning of days nor end of
life, but (being) like unto the Son of God, he abideth
a priest for ever.'
Apollos therefore clearly implies that Melchisedec
was not only a type, but an earlier incarnation of the
Angel of God, of the Word of God whom Philo had
designated as “neither God nor man,' and the great
High priest.' Jesus is the full manifestation of the
celestial Highpriest. Unlike the sons of Levi, who are
not suffered to continue priests by reason of death, the
celestial Highpriest, because he continueth for ever,
hath his priesthood unchangeable, or imperishable.
Instead of human Highpriests, which have infirmity,'
Jesus, as the Highpriest of our confession,' is the Son
made perfect in eternity. Apollos asserts, in accord-
ance with his interpretation of the 110th Psalm, that
this has been declared by the Word of God's oath,
after the law,' or, as thus implied, in the time of
neither beginninbler nor mothe
life, but he
252
D
APOLLOS AND THE ESSENES..
David, to whom the composition of that Psalm is
assigned.
- If perfection were (possible) by the Levitical
priesthood (for on the ground of it hath the people
received the law) what further need was there that a
different priest should rise after the order of Melchisedec,
and that he should be called not after the order of
Aaron ? For where the priesthood is changed, there is
made of necessity a change of the law also. For he in
reference to whom these things are spoken belonged to
a different tribe, of which no man hath ever given
attendance at the altar. For it is evident that our
Lord sprang out of Judah, of (for) which tribe Moses
spake nothing concerning the priests,' that is, concern-
ing those priests which might be taken from Judah for
the Highpriesthood.
This passage confirms the connection of the High-
priesthood of Melchisedec and of Jesus, the non-
Hebrews, with the Aaronic line of Ithamar, so called
after Thamar, the non-Hebrew. For the line of Itha-
mar had its possessions exclusively in Judah, where
the Kenites or Rechabites had amalgamated with
Hebrews, and during the war between Saul of Benjamin
and David of Judah the line of Ithamar, represented by
Abiathar, sided with David, the line of Eleazar, repre-
sented by Zadoc, with Saul. Only in so far could
Apollos assert that Moses spoke nothing concerning the
priests which might be taken from Judah for the High-
priesthood, inasmuch as, in fact, the Scriptures, which
twice give the genealogy of the line of Eleazar, do not
give the genealogy of the line of Ithamar. But Apollos
was wrong in his assertion, for Eli and his successors did
give ' attendance at the altar,' though they belonged to
the junior Aaronic line, being priests of Judah as High-
priests of the line of Ithamar. The promised eternal
Highpriesthood of Rechabites in Judah, Ezechiel's
uncircumcised Highpriests, to which Joshua or his
THE AARONITES OVER HEBREWS AND STRANGERS. - 253
i
antagonist in the sanctuary may have belonged, pro-
bably were of the line of Ithamar. That youngest
surviving son of Aaron may by Moses have been set
over the Kenites of Jethro, and Ithamar's successors in
office may have represented the High priestly order of
the uncircumcised stranger in Israel.
This High priestly order of non-Hebrews in Israel,
of Rechabites and Essenes, we now venture to connect
with the order of Melchisedec. Since the ethnic
dualism in Israel, represented by Hebrews and natu-
ralised strangers within the gate, had probably existed
already in the time of Abraham, it is reasonable to
assume that Moses recognised this dualism when he led
the “mixed multitude' out of Egypt. If so, to the fusion
of Hebrews and non-Hebrews, such as was exemplified
by the Kenites settling with the tribe of Judah, the in-
dependent Elohistic and Jehovistic narratives in the
Mosaic Scriptures may owe their origin, as also the two
chiefs of tribal tradition. According to this assump-
tion, the lawgiver placed the two sons of Aaron respec-
tively over the Hebrew and the non-Hebrew part of the
community.
From this it would not follow that all the members
of High priestly families were descended from the two
sons of Aaron. For, at all events, up to the time of
the Exodus there is no trace in the Mosaic Scriptures of
a priestly tribe or hereditary priesthood, but the eldest
son inherited from his father the priestly office. Thus
the men who offered sacrifices in the time of Moses are
called young men from the children of Israel, and
Israel was ' a kingdom of priests and a holy people.'
The Israelites had not deputed their priestly duty to
representatives, and still less had given it up in favour
of a hereditary castė, such as the Levites are described
in the later Scriptures, called after Moses. Contrary to
these later regulations, the sons of David are called
priests, or Côhenîm, literally, those who approach God,
254
APOLLOS AND THE ESSENES.
an expression which first occurs in the Bible in connec-
tion with the non-Hebrew priesthood of Melchisedec
and Jethro. By the side of a Hebrew Levitical priest-
hood a non-Levitical one of the strangers in Israel seems
to have existed, since the prophets Jeremiah and Ezechiel,
and probably also the 110th Psalm, refer to it. Per-
haps it is not a chance-coincidence that the name
of Levi's eldest son, Gerson, refers to Ger the stranger.
It becomes increasingly probable that Melchisedec,
Jethro, Eli, and Joshua belonged to the order of the
stranger in Israel, and that the same was presided over
by the so-called sons of Ithamar since the time of
Moses.
Upon such possibly historical basis Apollos has by
a free allegorising of the texts built up his theory of
the celestial Highpriesthood of Jesus, the Angel-
Messiah. If James the brother of Jesus really had the
privilege of entering the Holiest of the Holy with the
golden plate of the Aaronites on his forehead, the
two brothers of Davidic or non-Hebrew descent may
have belonged, as we shall suggest, to one of the High-
priestly families of the strangers in Israel, to the so-
called sons of Ithamar. John the Baptist or Essene, by
his mother of Aaronite descent, may have belonged to
the sons of Zadoc, which High priest was of the elder
Aaronic line of Eleazar, after whom the Sadducees seem
to have been called, who with the Essenes defended the
rigid maintenance of the law.
Jesus opposed some doctrinal principles of John the
Baptist; and the Sadducees, probably allied with the
line of Eleazar, persecuted Jesus. His opposition to
the Temple-services was all the more dangerous if he
and his brother James stood by birth in connection with
the rival line of Ithamar. This connection, though not
improbable, cannot be insisted upon. Be this as it may,
the theory of the celestial and eternal Highpriesthood
of Jesus Christ stands and falls with the theory of an
THE TABERNACLE A PARABLE.
255
Angel-Messiah. This theory was first applied to Jesus
by Stephen the Hellenist, probably of Alexandria, where
the Therapeuts had their settlements, and who certainly
was an Essene or Therapeut, since no other Jews can
be proved to have expected an Angel-Messiah. Paul
became a convert to the Essenic doctrines of Stephen,
and what Paul planted Apollos has watered.
We are therefore not surprised that Apollos in his
Epistle has connected with the celestial High priesthood
of Jesus the Paulinic doctrine about the atonement,
which is the necessary consequence of the Essenic
and Paulinic doctrine that God's Spirit was not in fallen
humanity until the Angel-Messiah restored it. Apollos
also regards the bloody sacrifices as types of the
bloody sacrifice of Christ.
The tabernacle is a parable,' or rather a type or
symbol, “ for the time now present, according to which
are offered both gifts and sacrifices having no power to
perfect in conscience,' or, “ according to conscience, him
that attendeth to the service of God. These ordinances
were imposed until the time of reformation. For this
reformation the Essenes had been preparing mankind,
looking to the coming of the Angel-Messiah who should
appear, and now had appeared as · High priest of the
good things to come. As the High priest had to enter
once every year into the Holiest of the Holy, so Jesus
entered once for all into the holy place, and obtained
eternal redemption for us,' by entering through the
greater and more perfect tabernacle, not made with
hands, that is to say, not of this creation, nor yet through
the blood of goats and calves, but through his own
blood. For if the blood of goats and bulls, and ashes
of an heifer sprinkling the defiled, sanctifieth to the
purity of the flesh, how much more shall the blood of
1 Possibly on the shortest or the longest day of the year, when the sun,
symbol of Divine presence, may have thrown a ray of light on the tabernacle,
as it throws a shadow on the altar at Stonehenge.
256
APOLLOS AND THE ESSENES.
Christ, who through the eternal Spirit offered himself
without fault to God, purge our consciences from dead
works to serve the living God ??... It was
therefore necessary that the symbol of the heavenly
(sanctuary) should be purified with such (sacrifices),
but the heavenly (sanctuary) itself with better sacri-
fices than (were) those. For Christ entered not into a
holy place made with hands, the counterfeit of the true,
but into heaven itself, now to appear before the face of
God for us ; nor yet that he may offer himself often,
as the Highpriest entereth into the holy place every
year with blood not his own ; for then it would have
been necessary for him to have suffered oftentimes since
the foundation of the world ; but now once at the end
of the world hath he appeared for the putting away of
sin by his sacrifice. And as it is appointed unto men
once to die, but after that the judgment, so also Christ
was sacrificed once, to take away the sins of many, and
he shall appear a second time without sin to them that
wait for him unto salvation.'
Apollos refers to the bloody sacrifices not having
o ceased to be offered’in the still existing Temple, though
they had never been offered by the Essenes, and probably
by all those who, like Jesus, attended only the service in
the Synagogue. The Essenes claimed to have rightly
foreseen that the Angel-Messiah would sanction the abo-
lition of the bloody sacrifices, which were ordered by the
law, and yet cannot “ take away sins,' as Apollos declares.
Apollos interprets the Greek text of the 40th Psalm
as containing a prophecy of the promised Messiah's
protest against the bloody sacrifices. “Burnt offering
and sin-offering hast thou not required,' said David ;
instead of such a written commandment, God is said to
have given him perforated ears or' open ears' to hear
the spiritual commandments of God. Thus he was ena-
bled to say: 'Lo, I have come,'or “here I am . . to
do Thy will, O God, have I desired, as it is written for
TYPICAL SACRIFICES FULFILLED.
PULPIL
257
me in the volume of the book ; and thy law is within
my heart. These words of David are by Apollos
explained, in harmony with the Septuagint, to refer to
Messiah's coming into the world,' to the incarnation of
the Angel, for whom God had prepared a body.
With this altered text Paul's saying may be con-
nected, that flesh and blood cannot inherit the kingdom
of heaven. Only as an Angel become incarnate in a
body especially prepared by God, as an Angel in whom
is the 'Name' or Spirit of God, could the Messiah come
to do the will of God, that is, to take away the bloody
sacrifices that he may establish the spiritual or self-
sacrifice. It is by this human body exceptionally pre-
pared by God for the Angel-Messiah ; it is through the
offering of the body of Jesus Christ, in pursuance of
his self-sacrifice, and of God's will done, that we have
been sanctified once for all.' By this one offering he
hath perfected for ever them that are being sanctified.'
Thus the spiritual covenant promised by Jeremiah has
been fulfilled : God's law is written in the hearts and
minds of men ; God will no more remember their sins
and iniquities, but will abolish all offering for sin,' for
Christ is the fulfilment of the law.'
The basis for this most eloquent and devout scheme
of Jesus Christ's celestial High priesthood, and his sacri-
ficial, atoning, and vicarious death, as presented to us
in the Epistle to the Hebrews, whether written by
Apollos, Barnabas, or by Paul, is not the body of the
Scriptures or any part of them, but their systematic
figurative interpretation. It was invented by the Essenic
order at different times, and partly during the hundred and
fifty years before the Christian era, when the Essenic
order can be proved to have existed. This Essenic
interpretation of Scripture had been introduced into
non-orthodox Judaism for the purpose of connecting
with the Law, the Prophets, and the Psalms the Eastern
and Essenic conception of an Angel-Messiah. Of this
259.
APOLLOS AND THE ESSENES.
APOLLOS AND
doctrine there is not a trace either in any of the
Scriptures possibly composed before the deportation to
Babylon, or in the first three Gospels. The very ancient
and Eastern doctrine of an Angel-Messiah, (the first of
seven Angels ?) had been applied to Gautama-Buddha,
and so it was applied to Jesus Christ by the Essenes
of Egypt and of Palestine, who introduced this new
Messianic doctrine into Essenic Judaism and Essenic
Christianity. But although the doctrine of the Angel-
Messiah, through the instrumentality of Magi and of
Kenites or Rechabites, of Parthians, Pythagoræans,
and Essenes, has been transplanted from the land of
Buddha and countries to which Buddhism had spread,
to the land promised to the seed of Abraham, yet no
attempt was made in the East to develop from the Veda
a theory of Buddha's sacrificial death. Nor do Bud-
dhistic Scriptures ever refer to or oppose such a doc-
trine as prevailing among Christians. This is all the
more remarkable since vicarious sin-removing and re-
conciling human sacrifices at the time of the spring-
equinox, when the sun passes over the equinoctial
.point, at the Passover, can be traced back in East and
West to pre-Abrahamitic times.
Conclusion.
We regard as proved, what Eusebius considered
“highly probable,' the direct connection of Paulinic
writings, especially of the Epistle to the Hebrews, with
Scriptures of the Therapeutic order. The same may
be asserted with regard to the Septuagint and the
writings of Philo, although here the new doctrine of the
Angel-Messiah was only gradually revealed, and no ex-
pectation of his incarnation was referred to. Following
in the footsteps of Stephen and Paul, the writer of the
Epistle to the Hebrews or Alexandrians, almost cer-
tainly Apollos, applies the Oriental doctrine of the
MORE PERFECT MESSIANIC INSTRUCTION.
259
Angel-Messiah to Jesus Christ, as the end of the law
and the bringer of a new dispensation. The non-
Palestinian Essenes of Egypt and other countries in-
sisted on their liberty to discard such of the injunctions
of the Mosaic law as were derived from its literal inter-
pretation. Apollos had been instructed in the way of
the Lord' by disciples of John, and, like the latter, he
looked forward to Him who should come to baptize
with the Holy Ghost, to the Angel-Messiah. Like John
the Baptist or Essene, and like Philo, Apollos did not
at first believe that Jesus was the Christ. But since
Aquila and Priscilla had taught him the way of God
more accurately' than the disciples of John had done,
he confuted in public the Jews and Essenes, ó showing
by the Scriptures that Jesus is the Christ.
In like manner Apollos, by his Epistle to the Jewish-
Christian part of the Alexandrian Church, confuted the
Jews who were dull of understanding 'things difficult
of interpretation. They ought to have been ó long ago
teachers, but they “ again have need’ to be taught the
first principles of the oracles of God. They have need
of milk, not of solid food,' they are unskilled ' or 'with-
out experience in the words of righteousness'; they
are · babes,' or, as Paul had said, “babes in Christ,' that
is, not spiritual but carnal men. The readers of this
Epistle were in the position in which Apollos had been
when he knew only the baptism of John,' and when
he had probably not even heard that there is a Holy
Ghost. But having learnt the way of God inore per-
fectly, Apollos urges in this Epistle, the Hebrews of
Alexandria to leave the elementary doctrines of Christ'
and to turn to perfection. He teaches, that for this
perfection the law, in its literal interpretation, had done
nothing,' that with the new faith the law has ó nothing
to do,' that it is the faith of which Paul had said that it
should be revealed after the law, as the end of the law.
To learn this difficult interpretation of the Scrip-
s 2
260
APOLLOS AND THE ESSENES.
tures, to see that they point to the eternal and angelic
Word of God, to the eldest Son of God, and High-
priest of our confession, as Philo had already shown,
and, beyond this, to understand and believe that this
celestial Messiah or man from heaven,' the Angel who
followed the Israelites, as Paul said, has become incar-
nate in Jesus Christ, the Hebrews of Alexandria must
be taught the more perfect doctrine of Christ, the
deeper knowledge, the gnosis. Did the Apostle James
acknowledge this interpretation of the law of Moses ?
261
CHAPTER IX.
JAMES AND THE ESSENES.
The Problem--The Herodians and the Essenes—The descent of James-
James the Nazarite and Highpriest, The Epistle of James.
The Problem.
THE history of James, 'the brother of the Lord,' is
enveloped in darkness. When, and under what cir-
cumstances “James, the servant of God and of the Lord
Jesus Christ,' was placed over the Apostles at Jeru-
salem ; in what sense he was called the brother of Jesus ;
whether it is probable that he was a Nazarite, and that
he could enter the Holiest of the Holy; and finally, what
causes led to his martyrdom, when a Rechabite priest
was standing at his side; these are generally acknow-
ledged problems. New difficulties seem at first sight to
arise from the preceding arguments, which tend to show
that Jesus opposed the principal doctrines of the Essenes,
with whom the Rechabites and the institution of the
Nazarite must be connected. Yet it may be possible
from the Essenic stand-point to throw some light on the
life of the Prince of the Apostles, so as not to increase,
but to diminish, the difficulties which surround it.
The Herodians and the Essenes.
The family of the Herods from Idumæa was descen-
ded from the Edomites, therefore from those non-Israelites
who joined the armies of Nebucadnezar when he be-
sieged Jerusalem, and who, during the Captivity, had
262
JAMES AND THE ESSENES.
spread westwards from the eastern side of the valley of
Arabah, and had even got possession of Hebron. Then
Edom proper or Mount Seir, of which country, Esau's
heritage, the Hebrews never possessed a foot-breadth
up to the time of Joshua, was taken possession of by
the Nabathæans, descendants. from Nabaioth, the first-
born of Ishmael, who was connected with · Esau, in-
habited Edom, and married a daughter of Ishmael. The
Nabathæans of Arabia Petræa seem to have been con-
nected with the Nabat of Mesopotamia, also called
Cuthæans, and to have belonged to the Medo-Chaldæan
l'ace, to the Casdîm or conquerors, to the Medes of
Berosus, who conquered Babylon in B.C. 2458. These
Medes may already then have introduced Magian asceti-
cism into Mesopotamia, and the combination of non-
Iranian asceticism, and Iranian dualism, which the
Essenes or Assidæans introduced into Judaism may be
explained by the highly probable ethnic connection of
the Essenes with the Casdîm, later Chaldæans (Nabat ?)
of Mesopotamia.1 This hypothesis is confirmed by the
connection of the Essenic prophet Elkesai with the
Mesopotamian Sabians, Mendæans, or “disciples of
John,' of the Baptist or bather, the Ashai, Essai, or
Essene.
The Herods came from a country which was alter-
nately occupied by Edomites and Nabathæans; the
former of whom had become possessed during the
Babylonian Captivity of the country to the west of the
1 The Essenes, Kenites, or Rechabites, who came from, and whose
father' was Hamath, may be connected with the Jehovistic and Iranian
non-Israelites, apparently connected with Hamath by Amos, who wrote, about
B.C. 790, that in Juda and Samaria they would burn the bodies of Israelites,
as the inhabitants of Jabesh-Gilead had done with the bodies of Saul and
his son, whereupon they fasted seven days. (Amos vi. 1-14; 1 Sam. xxxi.
12, 13). Already the name of the city, Rechoboth, which Ashur (Nimrod)
built, that is one of the four cities which formed Nineveh, must be connected
with Rechab, and an aboriginal Hamath the great,' in Mesopotamia,
(another name for Nineveh the great ?) is possible, after which Hamath on
the Orontes was called. (Einheit der Religionen, i. 217 f.)
THE HERODS AND THE MACCABEES.
203
Dead Sea, where the settlements of the Essenes were,
where John the Baptist or Essene was born, and where he
seems to have first baptized. The Nabathæans who
took the place of the Edomites in the country of the
Herods to the east of the Dead Sea, came from Meso-
potamia, with which country we tried to connect the
Essenes. The Nabathæans were in possession of Petra
at least 300 years before the commencement of the
Christian era, and thus about 150 years before the exis-
tence of the Essenic order is by Josephus referred to.
Some of the Nabathæan princes bore the name Aretas,
and this was the name of the father-in-law of Herod
Antipas, who possessed Damascus at the time of Paul's
conversion to the Essenic faith.
The probability of a sort of connection of the
Herods with the Essenes is strengthened by the latter
having been, as Assidæans, the allies of the Maccabees,
with whom the Herods were connected by Herod the
Great's wife Mariamne. The name Hasmon, ancestor
of the Hasmonæans or Maccabees, points to the city of
Hashmonah, a station of the Israelites near Mount Hor,
which was on the boundary line of Edom. As the
Herods were connected with the land of John the
Baptist's or the Essene's birth and first activity, so
Chasmon, like John's father Zacharias, of the priestly
course of Abijah or Abia, belonged to the Aaronic
line, since according to Josephus a citizen of Jerusalem
and a priest “ of the sons of Joarib.' The Idumæans were
conquered and converted to Judaism by the Maccabæan
John Hyrcanus in B.C. 130, according to Josephus, who
states that since that time they regarded Jerusalem as
their mother-city, and claimed for themselves the name
of Jews. Considering the probable ethnical connection
between Essenes and Maccabees, whose allies the Assi-
dæans were earlier than B.C. 143, it may be assumed
that the Essenes and Idumæans were a cognate race.
According to later Jewish tradition, Herod the Great
264
JAMES AND THE ESSENES.
was successively the servant of the Hasmonæans and
the Romans. The probability gains ground that the
Herodians were connected with the Essenes or Assidæans,
the allies of the Maccabees, for political reasons, if not
also for reasons of descent.
The Herods aimed at independence from the Romans
as well as from the Jews. To them religion was only
a policy, and they furthered the establishment of a
-universalist religion of the Hellenistic Therapeutic)
type, such as the Maccabees and the Gentile-excluding
Essenes of Palestine had tried to prevent by a zealous
adherence to the law. But the son of a Maccabæan
mother, Herod Agrippa I., forsook the idolatry of his
father, and was a strict observer of the law. Thus
the Essenes of Judæa could look up to him, and they
would support him in his determined policy against
those universalist Hellenists, some of whom were The-
rapeuts, like Stephen and Paul. These particularist
Essenes may have formed the party of the Herodians,
which is not mentioned by Luke or by Josephus, but
which in the Apostolic age was, like the Essenes, distin-
guished from the Sadducean and Pharisaic party. The
Herodians joined the Pharisees in questioning Jesus
whether it was right to pay tribute to Cæsar, and Jesus
is recorded to have warned his hearers against the
leaven of the Pharisees and of Herod.
It may be asserted that the zealot Herod Agrippa I.,
of half-Maccabæan descent, who encouraged Jews to
take the Nazarite vow, was friendly to those Essenes
who adhered to the law and who rejected the Gentiles
without the law, but that he persecuted the univer-
salist Essenes or Therapeuts, to whom Stephen and
Paul belonged. It was during the reign of Herod
Agrippa, probably in the first year of his terrorism and
of the persecution which arose because of Stephen, that
James - the brother of the Lord' was placed above the
1 Jost, Geschichte des Judenthums, 319.
1
THE FAMILY OF JOSEPH AND MARY.
265
Apostles at Jerusalem. It is almost certain that this
elevation took place in the year 41, on the death of
James the brother of Zebedee, whom Agrippa had
caused to be beheaded, and when Peter was imprisoned.
For when the latter, after his miraculous deliverance,
left in the night Jerusalem 'for another place' (Rome?),
Peter sent a message to 'James and the brethren.'
11
The Descent of James.
Paul testifies that three years after his conversion
he saw at Jerusalem James “the brother of the Lord.'
Only in two passages the word “brother' is in the Bible
used in its wider sense. Abraham the Hebrew and
Lot the Moabite are called brothers, and the same is
said of Israel and the Edomites. In all other passages
the word “brother' refers to a brother in the flesh.
In accordance with this meaning, the Gospel after
Matthew refers to the brothers of Jesus and to the
sons of his mother Mary by giving their names, James,
Joseph, Simon, and Jude, and it is added that Jesus
had also sisters. Confirming the only possible inter-
pretation of this passage, it is asserted as well in
Matthew as in Luke, that Jesus was the 'firstborn’son
of Mary, as if she had other children; and in the first
three Gospels his mother and his brethren' are in
such a manner named in conjunction with Jesus, that
his brothers must necessarily be regarded as sons of his
mother. It is therefore not necessary to dwell on the
impossibility of the assumption that two sisters had
the same name, which would be without precedent
in Israelitic history. According to the Gospel after
Matthew it is absolutely certain that Mary was the
mother of Jesus and of other children. Yet there is a
passage in Mark which is absolutely irreconcilable
with the above passages and their evident meaning.
1 Matt. xiii. 55, 56, i. 25, xii. 46, 47 ; Mark iii. 31; Luke ii. 7.
266
JAMES AND THE ESSENES.
Mary the mother of Jesus is distinguished from Mary
the mother of James the Less and of Joses.1 Two
sisters are here supposed to have been called Mary, and
to have inhabited the same house at Capernaum and
Jerusalem, and yet the names of the two sons of the
one correspond with those of the two elder sons of the
other. It is needless to consider such absurdity.
possibly historical, and seeing that Mary was the mother
of other children than Jesus her firstborn, it is of but
secondary importance to enquire whether Jesus alone
was held to be the son of Joseph the carpenter, or
whether the brothers and sisters of Jesus had likewise
Joseph for their father. Whilst Eusebius writes that
James was called the brother of the Lord' because he
also (like Jesus) was called son of Joseph, Epiphanius
designates James as the son of Joseph by a previous
marriage. By the latter statement it is implied that
Jesus cannot have been the only son of Joseph, though
he might possibly have been the only son of Mary.
Both Eusebius and Epiphanius agree that James was
the son of Joseph, and the Gospel after Matthew refers
to a James and Joseph and Simon and Jude, as brothers,
and to sisters of Jesus, as children of Joseph and Mary.
We saw that an attempt was sooner or later made in
the Gospel after Mark to distinguish the mother of
Jesus from the mother of his brothers and sisters. For
this there was the obvious reason that the supposed
Angel-Messiah, like Gautama Buddha, must be consi-
dered to have been born of a virgin. In like manner
an attempt was made, no doubt for the same reason, to
undermine the tradition about James and Jesus being
brothers in the flesh. The earliest Fathers who mystify
the descent of James are Chrysostom (born 347) and
Theodoret (bishop since 420), who designate him as
son of Alphæus (Cleophas). Both originally belonged to
1 Mark xv. 40; comp. Eus. H. E., i. 1.
CLEOPHAS OR ALPHÆUS.
267
the Antiochian Church, which we have connected with
the Essenes. Since they believed that Jesus was the
Angel-Messiah, the Essenes probably denied that he had
brothers and sisters, as Buddhists did about Gautama.
The third and the fourth Gospels can be shown to
be the principal records of Essenian tradition, and in
them alone the name of Clopas or Cleophas occurs.
The name of one of the two disciples of Emmaus was
Cleophas, and the name of his companion is not given.
Paul refers to an apparition of the risen Jesus to James
the brother of the Lord, and as no reference is made in
any Gospel to this apparition, whilst Luke and the
later revisor of the third Gospel was the most likely
Evangelist to supply this omission, we are at the outset
led to the possibility, that James was intended to have
been the companion of Cleophas or Alphæus by the
composer of the narrative of the disciples of Emmaus.
We have seen that this narrative, which Luke cannot
have written, is certainly not historical in the form
transmitted to us. The question has now become one
of secondary interest whether the inventor of the narra-
tive about the disciples of Emmaus intended to suggest
that James was the nameless companion of Cleophas.
The tradition transmitted by Jerome as recorded in the
Gospel of the Hebrews indirectly confirms this narrative
by transmitting the legend that James fasted after the
crucifixion till the risen Jesus appeared to him and
bade him eat. This tradition as well as the probably
identical one about the apparition of Jesus to James
according to Paul, is not confirmed by any Gospel-
record, unless James was the unnamed disciple of
Emmaus, and it is possible that the composer of this
fictitious narrative intended to suggest this.
Every explanation hitherto attempted of the irrecon-
cilable statements in the Gospels about the descent of
James, 'the brother of the Lord,' leads to forced and to
improbable, if not impossible, assumptions. If it can be
268
JAMES AND THE ESSENES.
proved that Eusebius was right in considering it
"highly probable’ that our Gospels, like the Pauline
Epistles, were composed under direct Essenic influence
and in harmony with written Essenic tradition, all
passages which refer directly or indirectly to an exclu-
sively supernatural birth of Jesus, whether or not in
the writings in question he is recognised as the Angel-
Messiah, will have to be connected with this source.
Among these passages we reckon the isolated state-
ment in Matthew about the virgin-born, to which
Clement of Alexandria does not refer, as if the text did
not then contain it, when he declares, as already
shown, that the views of some about the virginity of
Mary, the mother of Jesus, were not founded in fact.
With these additions must be connected all the pas-
sages in the Gospels which imply that another Mary
than the mother of Jesus was the mother of his
brothers and sisters.
curule
CO
James the Nazarite and Highpriest.
According to the Acts, the leader of the Apostles
was Peter, and he remained in this position for some
time after the crucifixion of Jesus, and probably till he
was imprisoned by Herod Agrippa, we suggest as
early as in the year 41. We saw that there are good
reasons for assuming that in the sixth year after the
death of Jesus, or about a year later, James took the
place of Peter. For when this Apostle, miraculously
liberated, left Jerusalem for another place, he requested
the disciples whom he had found gathered together in
the house of Mark's mother, to inform · James and the
brethren' of his escape. Whilst Peter was absent from
Jerusalem, perhaps in Rome, Paul was in Arabia, that
is, in the East Jordan country, and they both met at
Jerusalem after three years, that is, after the death of
1 See Chronology of the Bible.
THE PRINCE OF THE APOSTLES.
269
Herod Agrippa I., who had ruled three years. Thus it
becomes probable that the three years which Paul spent
in Arabia, and Peter possibly in Rome, coincided with
the three years' government of Herod. What happened
at Jerusalem during the mysterious fifteen days when
Paul abode with Peter, we know not, but Paul says
that he also saw James, “the Lord's brother.' In the
same Epistle he mentions James before Cephas and
John, when referring to their being regarded as " pillars.'
There can be no doubt that James was placed at the
head of the Apostles ever since Peter's imprisonment,
and he maintained that position for more than a quarter
of a century, up to his martyrdom.
We know not for what reason James the brother of
John was beheaded, and why Peter was put into prison.
It is quite possible, as we pointed out, that this was
owing to their opposition to the Temple-service with its
sacrifices, and to their frequenting exclusively the anti-
hierarchical synagogues, as Jesus had always done. This
example had even been followed by some of the Phari-
sees, although the rigid maintainers of the law, the
Sadducees, never attended the synagogue. Son of a
Maccabæan mother, Agrippa would aim at the restora-
tion of the Temple-services as the exclusive form of
Jewish devotion. Herod the Great, his father, had been
too lax in this respect, and had encouraged idolatry of
the grossest kind. Supported by the Sadducees, who
had persecuted Jesus and his disciples, we may safely
assume that Agrippa I. insisted on the regular atten-
dance of the Apostles at the Temple-services. For it
is a recorded fact, that they were regularly in the
Temple at the time of prayer. Thus they ceased to
follow the example of their Master. Although the
Apostles were not scattered during the persecution
which arose because of Stephen, they were in fact in-
cluded in this persecution ; but it seems to have been
soon stopped for two reasons, because the second
270
JAMES AND THE ESSENES, .
Agrippa was more friendly to them, and because they
regularly attended the Temple-services, which Jesus
had never done. This is what all Nazarites did ; and
as Nazarite James, the brother of Jesus, could offer
to Agrippa I., the reported friend of the Nazarites,
every guarantee which he must have been desirous to
obtain.
The traditions respecting James which have been
transmitted by Hegesippus, the first Jewish-Christian,
and possibly Essenic-Christian Church-historian, if we
could safely regard them all as historical, would be
important, because his parents were contemporaries of
the Prince of the Apostles, and because, as Eusebius
says, Hegesippus stood nearest to the days of the Apos-
tles. According to this tradition James had been called
the Just or Zadik · from the time of the Lord to our
own days,
he was holy from his mother's
womb, he drank not wine or strong drink, nor did he
eat animal food ; a razor came not upon his head, he
did not anoint himself with oil, he did not use the bath;
he alone might go into the holy place, for he wore no
woollen clothes but linen ; and alone he used to go into
the Temple, and there he was commonly found upon his
knees, praying for forgiveness for the people, so that his
knees grew dry and thin (hard ?) like a camel's, from
his constantly bending them in prayer, and entreating
forgiveness for the people.'1 We shall point out why
James alone' went into the Holiest of the Holy,
whilst, contrary to the custom of his brother Jesus,
all the Apostles regularly attended the daily services in
the Temple. We may regard these statements as equally
historical, and as throwing light on the early relations
between Judaism and Christianity.
Of the remaining account it is here sufficient to
state that the martyrdom of James in the presence of
one of the priests of the house of Rechab,' (priests of
i Eus. H. E. ii. 23.
MESSIANIC VIEWS OF JAMES.
271
the Essenes), took place in consequence of his having
declared in the Temple, that Jesus the Son of Man sits
in heaven on the right hand of great power, and will
come on the clouds of heaven. By this declaration, if
he made it, James proclaimed the Essenic and Paulinic
faith in his brother Jesus as the Angel-Messiah. This
Essenic Christianity is said to have been proclaimed
openly in the Temple by James at the time of the
Passover, immediately before the Romans laid siege to
Jerusalem. Hegesippus states that many were con-
vinced, and gave glory on the testimony of James,
crying Hosannah to the Son of David.' Whereupon the
Scribes and Pharisees stoned James to death.
Since Hegesippus does not censure the conduct of
James in proclaiming the Essenic and Rechabite doc-
trine of the Angel-Messiah, applied to Jesus, as Stephen
and Paul had done, we have sufficient reason to
regard Hegesippus as an Essenic or Paulinic Christian,
lieved his brother Jesus to have been an incarnate
Angel. But there is no reason to doubt that some of
the Rechabites, Nazarites like James, would sympathise
with his death, though he had not proclaimed Jesus as
the Angel-Messiah, which Hegesippus says he did,
almost in the very words of Stephen. If Hegesippus
believed in Jesus as the Angel-Messiah, he would see
the importance of attributing that doctrine to James
the brother of Jesus, and of describing him as stoned
to death, like Stephen, as a supposed blasphemer.
Discarding this tradition of Hegesippus, it may be
regarded as not improbable that James was a Nazarite
with whom we must connect the Rechabites. Accord-
ing to their descent both James and Jesus were connec-
ted with the naturalised strangers in Israel, with the
Rechabites and Kenites, and thus almost certainly with
the Essenes, who were probably descendants of the
272
JAMES AND THE ESSENES.
Medo-Chaldæans. Jesus opposed the principal doctrines
of the Essenes, especially that about the Angel-Messiah.
He was an Essenic reformer, and not a Nazarite. The
Pharisees were Iranians, like the Essenes, Rechabites,
and Kenites, according to our ethnic scheme. If so, the
Pharisees knew the mixed Indian and Iranian or Magian
doctrines which the Essenes propounded, as well as
those purer doctrines of the East-Iranians or of
Zoroaster, which Jesus proclaimed by word and deed.
The condemnation of Jesus, not by the Sadducees but
by the Pharisees, would be thus accounted for.
The connection between Rechabites or Kenites and
Essenes, apart from their probably cognate descent,
enables us to consider as possibly historical the state-
ment of Hegesippus, according to which he could, like
a Highpriest, enter the Holiest of the Holy. This
account is confirmed by Epiphanius, who states, on the
authority of Clement, Eusebius, and others, that James
“the son of Joseph 'was permitted to wear on his fore-
head the golden plate with the words 'Holiness to the
Lord,' or “Holy Jehovah.' This statement is again con-
firmed by the tradition transmitted by Polycrates and
credited by Eusebius, that also the Apostle John, son
of Zebedee, possessed this privilege of the Aaronites.
The same tradition refers to the unnatural death of the
two sons of Zebedee, that of John being also testified by
a recently found fragment of Papias, probably the
bishop of Hierapolis. The two remarkable statements
may therefore be regarded as probably historical, that
James could enter the Holiest of the Holy, like a High-
priest, and that he possessed also the Highpriestly and
Aaronic privilege of wearing the golden plate or Petalon
described by Josephus, who says that the identical one
made in the times of Moses existed at his time. It may
be possible from the Essenic or Rechabite point of view
1 Epiph. Hær. xxix. 4, lxxviii. 14; Eus. H. E. v. 24; comp. Scholten,
Der Apostel Johannes ;'Holtzmann, Bibel-Lexikon, iii. 383.
HIGHPRIESTHOOD OF THE STRANGERS IN ISRAEL.
273
to throw some new light on the highpriestly character
attributed to the Prince of the Apostles.
It is necessary to repeat what we have pointed out
about the two Highpriests in Israel and about their
probable connection with the two Aaronic lines, if not
with the political parties of the Sadducees and the Pha-
risees, the latter of which was not so ancient as the
party of the Essenes or Rechabites.
Jeremiah had in the Name of God promised to
the Rechabites or strangers in Israel an uninterrupted
standing before the Lord, that is, a succession of High-
priests of the sons of Rechab, who should officiate in
the Holiest of the Holy. At the time of the Return from
Babylon Ezechiel complains, that Israel has brought
into God's sanctuary strangers uncircumcised in heart
and in the flesh, to be in God's sanctuary 'to pollute it,
even my house when ye offer my bread, the fat and
the blood.'1 This can only refer to a Highpriest repre-
senting the uncircumcised stranger in the Holiest of the
Holy, in harmony with the prophecy of Jeremiah, the
fulfilment of which Ezechiel clearly condemns in the
Name of the same God who had commanded Jeremiah
to make that solemn promise. Ezechiel seems to imply
that the junior Aaronic line of Ithamar had been
admitted to represent the Highpriesthood of the
naturalised stranger in Israel, of the Gêr, who, as dis-
tinguished from the foreigner or Nokhri, was admitted,
like the Hebrew, to the Temple-services. For Ezechiel
states that the sons of Zadoc only, who belonged to
the elder Aaronic line of Eleazar, and who had stood
by David during Absalom's rebellion, that they shall
stand before God, that is, appear as Highpriests
in the Holiest of the Holy. At the time of Zerubbabel,
when Ezechiel wrote, the prophet Zechariah approved
in the Name of God everything that was done by Zerub-
1 Jer, xxxy. 18, 11; Ezek. xliv. 7-31; Einh. der Rel, i. 288-312.
274
JAMES AND THE ESSENES.
babel and Joshua. The latter may have belonged to
the Aaronic line of Ithamar, which name is a compound
of Jah, and Thamar “the stranger,' according to Philo.
The remarkable omission of the generations of the
line of Ithamar in the Book of Chronicles, whilst those
of the line of Eleazar are twice mentioned, can hardly
be otherwise explained than by the assumption that
these two lines of Aaronites represented respectively
the ethnic dualism in Israel, the Hebrew and the
non-Hebrew or the stranger, who seems to have been
uncircumcised from the statement made by Ezechiel
about uncircumcised Highpriests in the Holiest of the
Holy. This dualism is in so far confirmed by Scripture-
accounts, as the Aaronites of the elder line had their pos-
sessions exclusively in Benjamin, the junior line exclu-
sively in Juda, with which tribe the Kenites or Recha-
bites were united ever since the time of Joshua. The
Kenites of Jethro had been invited by Moses to join
the mixed multitude' which went out of Egypt, and
according to the Book of Chronicles both Eleazar and
Ithamar "executed the priest's office. Again, in the
time of Saul, the Benjamite, the elder line sided with
him, the younger line with David ; and if Abiathar had
not escaped from the massacre at Nob, all the members
of the line of Ithamar would have been killed. David
made peace between the apparently rival Aaronic lines
by establishing the double High priesthood of Abiathar
and Zadok.
Such a double Highpriesthood seems to have been
appointed after the Return from Babylon. For at that
time Ezechiel complained of the uncircumcised High-
priest in the Holiest of the Holy, and Zechariah de-
scribes Joshua and Satan or the adversary, as if the
second High priest, standing before the Lord in the
1 We have already referred to Joshua's having probably composed the
110th Psalm, which seems to refer to Jeremiah's promise to the Rechabites,
perhaps first fulfilled by Joshua's Highpriesthood.
JOSEPH OF A HIGHPRIESTLY FAMILY.
275
Holiest of the Holy. In the time immediately preceding
the accession of James to the leadership of the Apostles,
the double Highpriesthood is testified by the Gospel-
records. Luke mentions Annas and Caiaphas as con-
temporaneous Highpriests, and he connects Annas as well
as Caiaphas with others who were “ of the kindred of the
high priest.' It cannot be doubted that among these a
second bore the title of High priest, since the High-
priests' are said to have demanded the crucifixion of
Jesus. Before the deportation to Babylon Zephaniah
was joined as second priest' to Seraiah, the first
priest, both of whom were slain at Riblah. We are
justified in assuming that either Caiaphas or Annas
was in a similar sense the second Highpriest, who, accord-
ing to Rabbinical traditions, was the Sagan. The po-
sition of James at the head of the Apostles is described
as one similar to that of the Highpriest. As Highpriest
James would have the privilege of entering the Holiest of
the Holy and of wearing the Aaronic gold plate on his
forehead. Assuming that James really had these pri-
vileges, we should be driven to the further assumption
that the family of Joseph, the father of Jesus and James,
was one of those from the members of which the High-
priests were chosen. We should have to assume the
same about the family of Zebedee.
If the brother of Jesus and Prince of the Apostles,
whose life bridges over almost the entire Apostolic
period, not only went with the other Apostles to the
Temple at the hour of prayer, contrary to the custom
of Jesus, but if James also entered the Holiest of the
Holy, with the Aaronic mark on his forehead, whether
or not he belonged to one of the Highpriestly families,
an important connection of the first Christian Bishop
with the Jewish Highpriesthood, the amalgamation
of both institutions would thereby be confirmed.
1 Luke iii. 2; Acts iv. 6; John xviii. 15, 16; comp. 2 Kings xv. 18;
xxiii, 4; Acts xxi, 17, 18; xxiii. 2, 5.
0
I 2
276
JAMES AND THE ESSENES.
The Epistle of James.
Two arguments have been raised against the James
of this Epistle being the first Christian Bishop. The
statement of Hegesippus is not relied upon, that "im-
mediately' after the martyrdom of James Vespasian
invaded and took Judæa, and the year 62 is preferred
for his martyrdom on the strength of a passage in
Josephus, although it is on good grounds regarded as a
late interpolation. Since this Epistle unmistakably re-
fers to the Epistle to the Hebrews and to the Apocalypse
of the year 68–69, this Epistle could not have been
written by the brother of the Lord' if he died in 62.
This conclusion has been supported by the ássumption
that the statement of the poor being drawn before the
judgment seats by the rich refers to a general persecu-
tion of Christians by those rich who were outside of
Christianity, by the Romans, which cannot be proved to
have taken place before Trajan.1 We do not accept
either argument, and regard the Apostle James as the
author of this Epistle.
Indirectly connected with the Essenes as a Nazarite,
though not an actual member of the Essenic body in
Palestine, James defends the strict keeping of the Law,
including the exclusion of Gentiles, of whose admission
he says nothing, against the figurative interpretation of
the Law, as practised by the Essenes or Therapeuts of
Egypt, and against their illegal principle of universality.
A regard for peace, and for the high position gained by
Paul, causes James not to mention Paul by name, but
his principal doctrines are unsparingly opposed. Paul
having referred to the temptation to commit idolatry,
without denouncing the eating of things sacrificed to
idols, and having expressed the glory of Christians in
6 tribulations,' James also advises the brethren to count
it all joy when they fall “into divers temptations, yet
points not, like Paul, to "hope, but to the “ perfect
Hilgenfeld, 1.c., 520 542.
DIVERS TEMPTATIONS.'
277
work.' The temptations come from within, and they
can be resisted. For of his own will’ the Father of
Lights, the source of every good and perfect gift, has
begotten “us,' the Israel of the twelve tribes, including
the Christians as in the Apocalypse, with the word of
truth, that we should be a kind of firstfruit of his
creatures..1
Already Moses had said that “the Word' is in the
Israelite that he may do it; and referring to this passage,
or to a “Scripture' not transmitted to us, James writes :
The Spirit that he placed in us zealously (urgingly)
desireth us, prompts us, or demands of us. It is the
Name or Spirit, or Word of God, which is in the
Israelite as in the Angel of the Lord. Thus Israel, the
firstborn of nations,' was always destined to be a kind
of firstfruit of God's creatures. But Paul had regarded
this passage in the Mosaic Scriptures as a prophecy that
Jesus would be 'raised from the dead 'as the 'end of
the law,' as the Son of God ' according to the spirit of
holiness,' as the restorer of the Spirit or Word of God,
through whose death came “the free gift' of God, the
promised Spirit through faith'. That faith should be
revealed after the law, which latter has nothing to do
with faith. The law cannot justify, and enables man to
serve only in the oldness of the letter,' not in the new-
ness of the Spirit,' or in the new created being of the
Spirit, 'as a new creature. The restorer of the Spirit of
God, which was not always to strive with man,'has been
raised from the dead as “the firstfruits of them that
sleep. This new doctrine, connected by Paul with the
type of the firstling sheaf and thus with the resurrection
of Jesus as the first fruits on the third day according
to the Scriptures,' James opposes by his doctrine of the
firstfruit of God's creatures. Thus he denies the new dis-
pensation of Paul's Christianity, together with any theory
about the visible resurrection of Jesus, on which, as on
1 James i. 2-17; 1 Cor. x, 13; Rom. v. 3-5; James i. 17, 18.
278
JAMES AND THE ESSENES.
the atonement, the Epistle observes a mysterious silence.
Not the sacrificial death of a crucified Angel-Messiah,
but the implanted, or the engrafted Word, of which
Moses spoke as then already at work in Israel, if not in
mankind, is able to save' the soul.1
• The word of truth,' which God has implanted in
Israel alone, or, at least, of which only Israel is con-
scious, cannot make man a firstfruit of God's creatures
unless that word is done as well as heard. That inner
voice, coming from without, produces conscience, the ark
in which the law of liberty' has been deposited, which
shall judge the elect. Man is to be a doer of work,'
and if he is prompted to do it by the Wisdom from
above, he will be blessed in his deed. No ' faith 'can
save him. “A man may say: Thou (Paul) hast faith,
and I have works, show me thy faith without works,
and I will show thee faith from my works.' Having
shown that · faith without works is dead, and taking
no cognisance of Paul's recommending faith which
worketh by love, James opposes Paul's scriptural au-
thority for his doctrine of justification by faith. Paul
had said that faithful Abraham's belief in God, not any
work of his, was reckoned to him for righteousness.'
For the works of the law placed man “under a curse,
which continued till. Christ redeemed us from the curse
of the law, having become a curse for us, which was
necessary that we might receive the promised Spirit
through faith.' Apollos had followed in the same strain,
and designated the offering of Isaac, and Rahab's recep-
tion of the spies as a deed prompted by faith. But
James insists that Abraham was justified by works
when he offered Isaac,' and so, likewise Rahab, 'when
she received the messengers and thrust them forth
another way. The Epistle of James is a protest against
the Paulinic doctrine, that it is impossible to be under
i Deut. xxx. 11-20; Rom. X. 4-21; Gal. iii. 13, 14; vi. 15, 2 Cor.
v. 17; 1 Cor. xv. 4, 20.
OPPOSITION TO PAUL'S MESSIANIC DOCTRINE.
279
the law' and yet to be 'led by the Spirit.' The Prince
of the Apostles denies that the Spirit of God has not
been in Israel till Christ's death restored it to the faith-
ful in mankind. The great lawgiver had said that the
Word is in man that he may do it.1
James implies that the implanted - Word,' the real
Saviour, is identical with the Wisdom' which de-
scends from above,' as also with the Spirit' which God
made to dwell in us. Thus the Apostle clearly opposes
Paul's doctrine that the Word of God, which already
Philo designated as a premundane person and second
Deity, that the man from heaven,' the Angel of God
who had followed the Israelites, laad become incarnate
in Jesus. Yet he calls him our Lord Jesus Christ, the
Lord of glory. Standing on the rock of Peter's con-
fession, James regards his brother as the man whom
God has anointed or made Christ' with the Holy Ghost
and with power,' and in this sense as “the Son of the
living God.' Not the Lord Jesus Christ, but “the Lord'
and the Judge, God, was expected soon to come.' ?
The Chrestus-party among the Jews in Rome, to
which Simon Magus the Christian' seems to have be-
longed, shows that the name of Christians, which had
originated in Antioch, the centre of Simon's activity, was
used soon after the accession of James to the Apostle-
ship. Yet it is doubtful whether he acknowledges
even indirectly the designation of the disciples of Jesus
as Christians, when he refers to that beautiful name'
by which the scattered Israelites are called, whom he
addresses, and among whom he includes the disciples
of Jesus Christ. It is customary to connect this passage
with the Name of God by which Israel was called.3
Even if this could be proved, it might be explained by
the 'Name' as the Spirit or Word of God, which is in
1 Rom. iv.; Gal. iii. ; comp. Hebrews x. 8-10, 17–31 ; James ii.
2 James i. 1 ; ii. 1; v.7-11.
3 Deut. xxviii. 10; 2 Chron. vii. 17; Jer. xiv. 9, xv. 16; Am. ix. 12.
280
JAMES AND THE ESSENES.
the Angel and in the Israelites. But James seems to
refer to the name of brethren,' as which he regards all
Israelites, rich or poor, whether Hebrews or Grecians,
whether disciples of Jesus or not. The poor or the
Ebionite was an early designation of the followers of
Jesus, some of whom continued in the fourth century
to call themselves Nazaræans, and did not acknow-
ledge Paul. The rich, wearing gay clothing, were
admitted to better seats in the synagogue’ than the
poor ; they were despised, and yet Jesus had preached
the Gospel to the poor.
The Epistle which Peter addressed to James from
Rome, according to the Clementine Homilies, corresponds
with the injunction in the Recognitions, not to accept
any teacher who had not brought a testimonial from
James. The chief of the Jews' at Rome, who con-
nected Paul with ' a sect everywhere spoken against’
(the Essenes), declared that they had not received
letters out of Judæa concerning him.' The additional
statement, that none of the brethren that came had
showed or spoken' any harm' of him, is a contradic-
tion to what precedes it, and must be regarded as a later
addition, made in harmony with the fundamental prin-
ciple of the Acts, the non-recognition of two antagonis-
tic parties in the early Church. It is hardly a chance-
coincidence that James in his Epistle complains that
there were many teachers' in Israel, wise men en-
dowed with knowledge, but not with “meekness,' who
had · bitter envying and ribaldry' in their heart, who
boasted and lied - against the truth,' whose wisdom de-
scends not from above, and who did not work peace.'
These teachers, even if authorised by James, as Paul
had been by the Twelve, to preach among the scattered
tribes of Israel, had not carried out their mission as
James wished. Paul makes a similar charge.?
The acknowledged Essenic colouring of this Epistle
1 James iii, 1, 13-18; Recog. iv. 35; Phil. i. 15–18.
is shown by James's recommendation to be swift to
hear, slow to speak, slow to wrath,' by his prohibition
of swearing, his warning against riches, and against
only connected with the Essenic system as a Naza-
rite, yet, like the Essenes, James was a stranger in
Israel, and must have known the Essenic-Buddhistic
tradition. It cannot possibly be a mere chance-coinci-
dence that James refers to the wheel of birth,' identical
with the Buddhistic expression of the wheel of life and
death,' that is, the cycle of births and deaths, or the
souls transmigrations.1 James was by the Initiated un-
derstood to say, that the tongue, set on fire by 'hell,
inflames the whole body, even of future generations.
The Epistle of James proves, that up to the time of
Judæa's invasion by the Romans, the chief of the Apos-
tles, probably the Jewish High priest, and first Christian
Bishop, recognised no difference between the Jews and
the followers of Jesus, and did not acknowledge the
cardinal doctrines of Paul, which we have connected
with those of the Essenic, universalist, and law-under-
mining Therapeuts.
In what connection stood the Essenic tradition to
the Gnosis of the Apostolic and of the after-Apostolic
age?
1 James iii. 6; comp. p. 34 n. 2; The wheel, Gilgul in Hebrew and in
Chaldee, is in the Talmud used : 1) in connection with the resurrection of
Jews dying in foreign lands, like Jacub (Gen. xlvii. 30), which is connected
with the motion of a subterranean wheel, an evidently Eastern conception ;
2) when discussing the question whether the planets rotate round their
axis or round the fixed stars; 3) as a figurative expression of the changes
of man's destiny. Kethubot, 111; Pesachim, 94; Sabbath, 151. (Commu-
nicated by Dr. Leopold Seligmann.)
282
THE GNOSIS.
CHAPTER X.
THE GNOSIS.
Essenic. Scriptures—Retrospect.
2
VVU
Essenic Scriptures.
THE deeper knowledge or Gnosis of the Essenes, their
secret tradition of Eastern origin, which they connected
with the Scriptures of Moses by a figurative interpre-
tation of the latter, has been generally accepted by
the Targumim, but rejected in essential points by the
Talmud. Applied to Jesus, this gnosis was promulgated
by Stephen, Paul, and Apollos, in the universalist or
Therapeutic form. Paul opposes in his Epistle to the
Colossians the gnosis of the separatist Essenes, with
their aristocratic initiation, their asceticism, and their
doctrine of more than One Angelic mediator. “All the
fulness' dwelt by God's pleasure in the incarnate Word
of God, the Angel who followed the Israelites, and in
whom is the Name, Spirit, or Word of God. He is “the
Christ, even Jesus the Lord,' whom Paul does not con-
nect with other Arch-Angels, as was done a few years
later in the Apocalypse of “John.' It has been sá-
gaciously suggested by a high authority that the above
cited words of Paul may point to the distinction of the
heavenly Christ from the earthly Jesus,' which doctrine
was taught by Cerinthus, his junior contemporary.1
Paul and Apollos regarded the deeper knowledge or
gnosis as eternally existing in heaven, as known to, but
hidden by Moses, and as first fully revealed by the
preachers of the hidden wisdom,' under the especial
1 Bishop Lightfoot, Colossians (ii. 6), p. 112.
TWO OR THREÉ DANIELS.
283
guidance of Jesus Christ, the Angel-Messiah or Wisdom
of God who had sent all the prophets. If the doctrine
of the Angel-Messiah was the starting point of the
gnosis, and if Jesus has not recognised the doctrine of
the Angel-Messiah, than he must be regarded as having
opposed the gnosis, which was supposed to have been
revealed by the Angel-Messiah. From this it follows,
that if Jesus made known mysteries to his disciples,
though he spoke to the people only in parables,
suggesting but not defining the truth, the mysteries of
the kingdom of heaven,' made known by him to the
Twelve only, cannot have referred to the doctrine of
the Angel-Messiah. The silence on this doctrine in all
Scriptures of the Old Testament possibly written before
the Exile, and in the first three Gospels, leaves no doubt
as to the relation of Jesus to the Essenic gnosis, even to
that form of it which was preached by Paul and Apollos.
The Book of Daniel.-We regard as proved that this
Scripture, as transmitted to us, was not completed
before the times of the Maccabees, probably in B.C. 164,
whose allies, the Assidæans, we have connected with the
Essenes and thus with the Rechabites, who were ex-
ported with other Israelites to Babylon. The Scriptures
distinguish two Daniels, if not three: the Daniel to
whom Ezechiel refers at the time when Jerusalem was
besieged (588-584); the prophet Daniel who was ex-
ported to Babylon; and Daniel the priest of the line
of Ithamar, who in 515 signed the covenant at Jerusa-
lem.1 But if the mission of Ezra took place in the reign
of the 'Artaxerxes' Darius Hystaspes, Daniel the priest
can have been identical with Daniel the prophet. This
identity is asserted by the Septuagint and by the Moham-
medan tradition, according to which Daniel the prophet
returned to Judæa, and it is indirectly implied by the
Book of Daniel, in which the three companions of Daniel
1 The Chronology of the Bible, 61-66.
284
THE GNOSIS.
are mentioned among those who returned to Jerusalem.
Indeed, they could be all four alive in 520 if they had
been exported to Babylon in 588, or even in the year
608, the third year of Jehoiakim. Then no siege of Jeru-
salem by Nebucadnezar, whether Crownprince or King,
can be proved to have taken place, whilst statements
in the Book of Jeremiah seem to exclude the possibility
of such a siege.1
Daniel the prophet was exported to Babylonia con-
temporaneously with the Rechabites, who shared the
captivity of the Hebrews, according to the super-
scription of the 71st Psalm in the Septuagint version,
where the Psalm is designated as dedicated to David of
(by) the sons of Jonadab “the first of the captives.'
The Targum confirms this. These Rechabites or Kenites,
who had declared to Jeremiah that they had always
been strangers or non-Hebrews in Israel, and to whom
a priesthood for ever had been promised, we have tried
to connect with the Medo-Chaldæans, the Chasdîm or
conquerors, who conquered Mesopotamia about 500
years before Abraham's birth. It is in the language
and wisdom of these Iranian Chaldæans, whom the
Book of Daniel identifies with the Magi, or priests of
the Medes, that young Daniel was brought up. The
highly probable connection of Rechabites and Essenes,
if not their identity, increases the importance of the
probable non-Hebrew and Davidic descent of Daniel the
prophet, who bore the name of David's second son,
of his initiation, after three years of ascetic discipline,
into the mysteries of the Chaldæans or Magi, and of his
being set over all the wise men of Babylon. The con-
nection between Daniel and the Magi, and between
Essenian and Magian rites renders it highly probable
that the Rechabites, Assidæans and Essenes after the
Captivity transmitted the Eastern wisdom of which
1 Jer. xxxvi. 1, 9, 29; comp. xxv. 1, 2, and our further remarks.
SEVEN ANGELS.
285
Daniel had been the principal organ during the Cap-
tivity. This connection of Daniel with the Essenes is con-
firmed by the doctrinal contents of the Book of Daniel.
We saw that the Essenes must at all times have
expected an Angel-Messiah, which doctrine, contained
in the Book of Daniel, cannot be proved by any ancient
Scripture to have prevailed in Israel. As presumably
among the Essenes, so in the Book of Daniel we find a
fully developed doctrine of Angels, of which there is no
trace in Scriptures possibly composed before the Exile.
The world of Angels, which the Essenes and all Gnostics
separated by a great gulf from the material or terres-
trial world, is presided over by a not stated number of
watchers or saints, whose decrees are those of God. As
there are seven archangels in the Book of Tobiah, so
we may assume a similar number in the Book of Daniel,
although only Gabriel and Michael are named. Thus
we are led to connect the chief angels in the Book of
Daniel with the seven watchers or Amshaspands of the
Persians. The name Gabriel means "man of God, and
his office is to be God's representative, just as Serosh
was the vicar of Ormuzd, taking his place as the first
of the seven Amshaspands, probably because the God
of light takes himself no part in the fight against the
God of darkness. In the New Testament Gabriel an-
nounces the Messiah.1
Daniel's recorded vision about the universal rule of
a celestial or Angel-Messiah following upon four succes-
sive Empires, symbolised by beasts, cannot be entirely
separated from the knowledge which Daniel had
acquired by his initiation in Chaldæan wisdom. The
Medo-Chaldees or Magi over whom Daniel was placed,
represented the Iranian tradition as promulgated in the
West, in part perhaps ever since the Median conquest
of Babylon in pre-Abrahamitic times. We saw that
1 Dan, iv. 14, 21; vii. ; Tob. xii. 15; Luke i. 19, 26.
286
THE GNOSIS.
these Medes probably introduced into the West the very
ancient Eastern tradition of an Angel-Messiah and vicar
of God, since the ancient Babylonians knew about a
Divine Messenger who would distribute good among
men, as his name Silik-mulu-dug implies. Like the fire-
bringer Agni-Mâtarisvan of the ancient Indians, this
Mesopotamian Angel-Messiah was connected with the
fire-sticks. We may safely assume, that the rule of
this Messiah was by the Medo-Chaldæans of Mesopo-
tamia connected, if not identified, with the rule of the
Divine Messenger and mediator Sraosha or Serosh,
which was expected to follow on Ormuzd's rule of 3,000
years and Ahriman's rule of 3,000 years, as the last
1,000 years, thus concluding the 7,000 years.
The doctrine of this Messianic Millennium expected
to be brought about by a celestial messenger, and which
would lead to the resurrection of the dead, has been
more fully described and possibly developed in the
Bundehesh and other writings of the time of the Sassa-
nides, long after B.c. 216. The Iranian traditions were
recast under the Sassanides, as this had been done much
earlier by Ezra with the Hebrew traditions. In both
cases it would be as unreasonable to attempt to draw a
line of demarcation between the old and the new, as to
deny the probability of a secret tradition as the source
of such development. But as regards the Iranian sym-
bolism of the alternate rule of light and darkness, of
Ormuzd, Oromasdes or Ahura-Masda, and of Ahriman,
Areimanios or Angromainjus, we hope to have proved
by an astronomical interpretation, and thus by a locali-
sation of this and of similar myths, that these Eastern
conceptions are more ancient than the commencement
of Egyptian history.
The parallel between Serosh the vicar of Ormuzd,
and Eros the vicar of Zeus, confirms the identity of
See Chapter IIT, 54 f. ; Die Plejaden, 48-85.
THE FOUR KINGDOMS OF EASTERN TRADITION.
287
Zeus and Ormuzd, first observed by Eudoxus, and Aris-
toteles, born B.C. 384. We may now safely assert, that
the Magian tradition transmitted by Theopompus of
Chios, born about B.C. 378, is more ancient than the
time of Nebucadnezar, according to which a Millennium
will precede the resurrection of the dead. Directly
connected with the statements of Theopompus are those
in the Bundehesh and other writings, according to
which the time of the resurrection will be preceded by
four cosmical periods, which are also designated as
four kingdoms of gold, silver, steel, and iron.
In the Bahman Yesht, first cited by Spiegel, it is
written: “As revealed in the Ctûntgar: Zertusht de-
manded from Ormuzd immortality; then Ormuzd
showed to Zertusht the omniscient wisdom ; he then
saw a tree with such a root, that four trees had sprung
up from it, a golden one, a silver one, one of steel, and
one of iron. Zoroaster is then told by revelation, that
the tree with one root, the tree of knowledge, “is the
world, and that the four trees are "the four times that
shall come.' The golden time is that of Zoroaster (or of
king Vistâspa); the silver tree is the kingdom of Arta-
shir ; that of steel, the kingdom of the son of Kobat;
the iron tree is the wicked dominion of the Dêvs, or
evil spirits. Then comes the kingdom of Serosh, Srao-
sha, Sraoshyank, literally "the helper,' or Saviour, also
called the Holy One and the Victorious. According to
later traditions several prophets were to be his forerun- ·
ners. With this tradition Spiegel has connected, on
the strength of remarkable parallels which cannot be
casual, the Buddhist expectation, still maintained, of
another Buddha, of Maitreya, the son of love (like
Eros) who shall take up the lost thread of Buddha's
doctrine, who shall take of the words of Buddha and
make known the truth.1 Thus it is indirectly proved
1 Diog. Laert, procem, 8; Spiegel, Zeitschrift d. M, G, iii. 467 ; vi,
288
THE GNOSIS.
that the Iranian symbolism and prophecy of four
Empires preceding the Messianic Millennium is more
ancient than Gautama-Buddha and his contemporary
Cyrus.1
Whether the prophet Daniel returned to Judæa or
not, the evidently parallel organisation of the Rabbis
and their three classes with the Magi and their three
classes, as existing when Daniel was set over them,
renders it almost certain, that the Magian tradition
about a future Angel-Messiah and his rule of a thousand
years was introduced by some of the returning Jews
into Palestine. We have shown in another place that
the Chronology of the Bible has been connected, per-
haps by Ezra, with a scheme of 7,000 years, ending with
the Messianic Millennium. The year of the destruction
of the temple by Nebucadnezar's general, in B.C. 586,
was made the starting-point of the second cycle of 70
jubilees or 3,500 years, which two periods made up the
7,000 years, supposed to have been decreed as the limi-
tation of the earth's existence. According to this scheme,
the first 70 jubilees commenced with the creation of
earth, and they ended B.C. 586. The fulfilment of se-
venty years' exile, recorded as a prophecy of Jeremiah,
had been accurately accomplished in the year 516,
when the Second Temple was consecrated, if they were
reckoned from the destruction of the Temple in 586.
But this fulfilment had been ushered in by the permis-
sion to return in 536, in the fiftieth or jubilee year.
78 f.; Acad. der Wissen. vi. 89 f.; Avesta, 32–38, 244; Duncker, I. c.
ii. 369 f.; Delitzsch, in Herzog, l. c. 'Daniel.'
1 Professur Beal points out the coincidence in the epithets the man
greatly beloved,' or 'much beloved' (literally coveted) in Dan. ix. 23 ; x. 11,
19, with Piyattissa's (Priyadassi or Priyadosa), the beloved.' Mr. Thomas
(l. c. 54) dwells on the importance of the Bhabra Inscription rejecting the
title still used in earlier inscriptions of Asôka: Devánampiyo or beloved of
the gods. If Buddba, prayed to the highest Spirit, Isyâra Deva, or to
Abidha, the Sun God, Asôka after his conversion from Jainism to Buddhism
would object to this polytheistic title on that ground:
NEBUCAD NEZAR'S DREAM.
289
Seventy years were enlarged to a second set of seventy
jubilees, or 3,500 years, from B.C. 586 to 1914 A.D.,
the last twenty jubilees forming a parallel to the last
twenty years of Jeremiah's seventy years. Thus the
20 x 50 years, the Millennium, was placed A.D. 1914-
2914. This scheme cannot have been invented before
B.C. 516. We shall see that the Revelation of “John'
supplements the Book of Daniel, and refers to the Mil-
lennium.
The Book of Daniel follows the oriental tradition
about the four monarchies, in placing the kingdom
of the celestial Messiah in the position of that of Serosh,
the first of seven angels, and vicar of the highest God.
This Iranian scheme is reproduced in various forms
in the Book of Daniel, where the four eras are applied
to that of four successive kingdoms, beginning with that
of Nebucadnezar anú ending with that of Alexander,
upon which the Messianic kingdom was expected to
follow. The first form in which the Eastern tradition
has been inoulded, by revelation or not, is a dream
which Nebucadnezar is said to have had, and which
Daniel was able to relate as if he himself had dreamt
it. The king had seen a great image, the head of
which was gold (Nebucadnezar), breast and arms of
silver (probably the Mede), belly and thighs of brass
(the Persian), legs of iron, but the feet part of iron part
of clay. This last, or Greek, kingdom was to be divided,
partly strong partly broken, and its parts shall not
cleave together. The king had also seen that a stone,
cut out of the mountain without hands, smote the
image, broke it in pieces, and became a great mountain.
This is the kingdom which the God of heaven shall set
up, and which shall never be destroyed.
In another form the same events, to which Chaldæan
tradition, as well as Nebucadnezar's dream referred,
1 The Chronology of the Bible, 4-7.
290
THE GNOSIS.
was symbolised by Daniel's dream. From the sea, the
symbol of the Gentile world, four great beasts came up.
The first, a lion with eagle's wings, known to us by
Mesopotamian representations, is again the kingdom of
Nebucadnezar. The second beast, like a bear, is the
Median kingdom; the three ribs in its mouth seem to be
the three cities on the Tigris which the Medes captured.
The beast is described as standing upright on one side
only, for before this kingdom can be firmly set up, a
third beast, a leopard arises, with four wings and four
heads; that is, the Persian kingdom, to which dominion
was given. The four heads are four kings, enumerated in
the eleventh chapter. The fourth beast, more terrible
than the others, with iron teeth, devouring, breaking in
pieces and stamping the residue with the feet of it, and
having ten horns, is the Macedonian kingdom, with
the ten Seleucidian kings.
Among the ten horns another little horn came
up, before whom there were three of the first horns
plucked up by the roots, and in this horn were eyes
like the eyes of man, and a mouth speaking great
things. This little horn is Antiochus Epiphanes ; and
the three horns plucked up by him are his three
brothers: Seleucus, who was murdered; Heliodorus,
who was expelled ; and Demetrius, who had to go
to Rome, as hostage, instead of Antiochus. He spoke
great words against the Most High, and wore out his
saints, and intended to change times and laws. For
three years and a half the saints were given into his
hand; but then came the judgment by the Ancient of
Days, the beast was slain, his body destroyed and given
the tenang the
there wound in this
apeaking
lasting dominion was given to 'One like a son of man,'
who was brought on the clouds of heaven before God,
and who by the interpreting angel is implied to be the
representative of the people of the saints of the Most
THE SEVENTY WEEKS.
291
L
1
High,' to whom, as to the Messiah, the kingdom under
the whole heaven, an everlasting kingdom, shall be given.
Again, in a third form, the Messianic kingdom is
described which was expected to follow upon Antiochus
Epiphanes. The eighth chapter describes the Medo-
Persian kingdom in the figure of a ram, with two horns,
of which one was higher than the other and came up
last. The ram, having pushed westward and northward
and southward, is attacked by a he-goat, having a notable
horn between his eyes, the Macedonian kingdom. This
great horn, however, was broken, after Alexander's
death, when four notable horns towards the four winds
of heaven took its place, that is, the four principal
dominions which arose from Alexander's empire. Out
of one of these four horns a little horn arose, a king of
fierce countenance, who shall destroy many also of the
holy people. But after that he shall have prevented
the daily morning and evening sacrifice 3,500 times,
that is, after 1,150 days, or three and a half years, the
sanctuary shall be cleansed and the transgression of
desolation ended.1
The ninth chapter refers to the same times and
circumstances. The novelty lies in this, that the
seventy years of Jeremiah, enlarged into seventy
weeks, or 490 years, are incorrectly implied to end
with Antiochus Epiphanes. “Seventy weeks are de-
termined upon thy people and upon thy holy city,
until the transgression shall be finished, and the measure
of sins shall be filled, until iniquity shall be recon-
ciled, and everlasting righteousness shall be brought,
until prophecy and prophet shall be sealed, and a Most-
Holy be anointed. And thou must know and under-
stand : From the going forth of the commandment to
restore and to build Jerusalem unto an Anointed, a
Prince, are seven weeks. And during threescore and
1 Bunsen's Bibelwerk, iii. 670–673; Holtzmann, in Geschichte des Volkes
Israel, 101–109.
0 2
292
.
THE GNOSIS. .
two weeks the city shall be restored and built with
street and wall, although in distressed times. And
after the threescore and two weeks shall an An-
ointed be cut off, and have no one. And over the city
and the sanctuary shall bring destruction the people of
a Prince, who cometh and findeth his end on the
march of) the overflooding host; yet unto the end war
continues, judgment and desolation. And he shall
make a strong covenant with many for one week; and
during the half week he shall cause the sacrifice and
oblation to cease; and on the pinnacle are seen abomin-
ations, terrible things, but only until destruction and
judgment are poured on the horrors.'
If the seventy weeks are considered to be 490 years,
the first seven weeks might be calculated as reaching
to Cyrus. But every attempt has failed to let the
sixty-two weeks, or 434 years, reach to the clearly
implied time of Antiochus Epiphanes, who, after the
murder of Seleucus IV. Philopator, ascended the throne
in 176-170, and reigned seven years, or one week.
Curiously enough, these 434 years, if reckoned back
from 176–175 reach to 609, or to the third year of
Jehoiakim (609-608), when Daniel is said to have been
exported. They could be made to reach the fourth
year of that king (608–607), when the commandment or
Jeremiah's prophecy went forth. But accordingly the
first seven weeks would have commenced in 658, or
twenty-nine years before the thirteenth of Josiah, when
to Jeremiah, then young,'came the word of the Lord for
the first time. It is not necessary to add, that the 490
years cannot possibly bridge over the time from the
commandment to restore and build Jerusalem to any
possible year of the birth of Jesus Christ.2
1 For the dates, see The Chronology of the Bible. It is not probable that
because of the above reckoning of 62 weeks the third year of Jehoiakim,
B.C. 608, instead of the probable year 588, is mentioned as the time when
Nebucadnezar besieged Jerusalem.
About the late Mr. Bosanquet's scheme of three successive periods of
ANTIOCHUS EPIPHANES.
293
The same subject, the Messianic kingdom ushered in
by political events ending with Antiochus Epiphanes, is
once more referred to in the last three chapters of the
Book of Daniel. An angel appears to him, unseen by
his companions, and reveals to him what shall befall
Israel in the latter days. The same or another angel
formed “in the similitude of the sons of men,' refers with
much detail to the combats between the Ptolemies and
the Seleucidæ. Among the latter great prominence is
given to Antiochus Epiphanes, ' a detestable person, not
intended for the dignity of the kingdom, and who shall
come unexpectedly. He gains victories over the
Egyptians; but ships from Chittim, containing the
Roman envoy Popilius Lænas, who demands the restora-
tion of the conquered land, oblige him to return.
Now he turns against the holy covenant, pollutes the
sanctuary, places the desolation that maketh desolate,
he takes away the daily sacrifice, he magnifies himself
above every other god. Three years and a half this
has to be endured. But “the people that do know
their God' (the Maccabees) will manfully stand up' and
do exploits.' At last Antiochus has to yield to the
kings of the South and North, and the Divine judgment
follows,
The Book of Daniel helps us to bridge over the
time from the exportation to Babylon to the rise of
the Maccabees. Their allies, the Assidæans, we have
sufficient reason to connect, if not identify, with the
Essenes, and these with the Rechabites who were
transported by Nebucadnezar to Babylon. The Macca-
bees and Assidæans (Essenes) may be presumed to have
expected the kingdom of the Angel-Messiah after the
fall of Antiochus Epiphanes. It is this Essenic ex-
pectation which has been recorded in the Book of
Daniel.
seventy weeks ending with the birth of Jesus Christ, see Transactions of
Biblical Archæology, vol. vi.
2 For a detailed explanation, see Holtzmann, l. c.
294
THE GNOSIS.
When it was seen that after the death of Antiochus
Epiphanes, that is, after the end to which all “pro-
phecies' in the Book of Daniel so clearly point, the long
expected kingdom of the Angel-Messiah did not come,
the expectation was carried on by a prolongation of the
Danielic times. Almost fifty years before A.D. 6, when
Judæa had become a Roman province, a new interpreta-
tion of the four monarchies preceding the Messianic
Millennium was set on foot. The four kingdoms were
now explained in the oracle of the Jewish Sibyl, then in
the Fourth Book of Esdras, and the Epistle of Barnabas
as the Babylonian, the Medo-Persian, the Greek, and the
Roman kingdoms. Thus the ground was prepared for
the new conception of Jesus Christ as the Angel-Messiah
of the vision recorded in the Book of Daniel, and first
applied to Jesus in the Revelation of John' though
without direct reference to the four kingdoms preceding
his coming.
We come to the following conclusions about the
Book of Daniel. Initiated in all the wisdom of the
Chaldæans or Magi, Daniel knew of the scheme, recorded
to have been revealed to Zoroaster, about four eras and
kingdoms, after which should be established on earth
the heavenly kingdom of the Saviour Serosh, the Holy
One,' the Angel-Messiah. If Nebucadnezar really had
the dream about the image, and if Daniel explained it
to him and had similar visions as recorded, they were
both imbued with the sense that the Angel-Messiah
must come, but that his Millennium must be preceded
by a new cycle of four monarchies, of which that of
Nebucadnezar, corresponding to that of Zoroaster and
King Vistâspa, was the first. Assuming, for the sake of
argument, that the entire Book of Daniel as we possess
it, was not completed in the time of the Maccabees, and
that it is not a 'prophecy after the event,' we might be
led further to assume that Daniel referred the little
horn to Antiochus Epiphanes, and that moreover he,
DID DANIEL FORETELL FUTURE EVENTS ?
295
like the Maccabees of that time, expected the Angel-
Messiah to come after the death of this enemy of the
saints of the Most High.
But the connection of the Book of Daniel with the
Iranian expectation of four monarchies followed by the
celestial kingdom cannot possibly be denied, nor the com-
position, or at least the completion, of this book in Macca-
bean times. Yet it may be held, that Daniel did not see
Antiochus Epiphanes, that he did not share the expecta-
tion of the Maccabees about the then coming Messiah,
and that the prophet was enabled to see after the Greek
empire, the Roman empire as the fourth, and Jesus of
Nazareth as the real Serosh or Angel-Messiah, whose
second coming or return in glory, to establish a terrestrial
kingdom, a new heaven and a new earth, would be
preceded by Nero or by Mohammed as the little horn.
We will only observe here, that on this latter assump-
tion the Essenic expectation of an Angel-Messiah must
have been sanctioned by Jesus. If so, the silence of the
three first Gospels on this all-important point remains
inexplicable, and Paul, as well as the authors of the
Revelation of John' and of the fourth Gospel, must be
regarded as the first full revealers of the truth as it is
in Jesus.
Maccabean Psalms. Some of the Psalms, possibly
all after the seventy-fourth, seem to date from the Mac-
cabean time. This is very generally regarded as certain
with regard to the seventy-third and seventy-fourth
Psalms ; whilst some will see in the second Psalm a
hidden reference to the time when, as during the reign
of Antiochus Epiphanes, the coming of the Messiah
was supposed to be near. The contents, the language,
and the form of several Psalms transmitted to us are
surprisingly similar to the collection entitled “Psalms
of Solomon,' which were probably composed in the
year B.C. 47.
The Book Ecclesiasticus, or Jesus-Sirach, we have in
296
THE GNOSIS.
another place tried to connect, as · Sirach of Jerusalem,'
with the Highpriest Seraiah in the time of Nebucadne-
zar's siege, as whose son or grandson the author seems
to describe himself in the Appendix to the fiftieth
chapter. According to the Alexandrian Codex and
several of the most ancient manuscripts the High priest
Seraiah is stated to have been the son of Eleasar of Jeru-
salem, and in the Talmud the author of this work is
called Jehoshua, ben Sira, ben Elieser. Now, Elieser
or Eleazar is only another form of Azariah, and this
was the name of the father and predecessor of the High-
priest Seraiah who was murdered at Riblah in 588. His
son was called Jehozadak, and his grandson was the
Highpriest Joshua, who must have known Daniel the
prophet, if the latter was identical with Daniel the Priest.
As this Joshua called himself son of Seraiah, or ben Sira,
though only his grandson, so Ecclesiasticus, originally
written in Hebrew, may have been composed and possibly
translated by a descendant of the Highpriest, since the
author calls himself Jesus or Joshua, “son of Sirach of
Jerusalem.' It is immaterial, whether the translation
was made during the reign of an earlier or of a later
Ptolemy.
The original title was probably the Wisdom of
Sirach,' later called “Proverbs of ben Sira.' The con-
nection of the contents of this book with the last High-
priest before the Captivity, if accepted, would be a
proof of the existence of a secret tradition, of which
the Highpriests were the highest organs. .
The absence in this book of every allusion to an
expected Messiah is best explained by the assumption,
that according to the secret Jewish tradition, hidden
wisdom, or Apocrypha, partially revealed by this book,
an Angel-Messiah was expected. Here there is yet no
trace of a personification of the Word of God or Wisdom
1 Einheit der Religionen, i. 466 f.
THE SIBYL.
297
171
of God, the organ of sanctification, but not the organ of
immortality. Yet Wisdom, coming from the Lord, and
eternally with Him, raises her sons, those who love her
as the life,' and are loved by the Lord. He created
her from the beginning,' and promised her a 'posses-
sion' in Israel, where she served before him in the
tabernacle. A similar notion is expressed in Proverbs.
Essenic-Buddhistic, especially Therapeutic, is the
absence of all reference to bloody sacrifices, although
the incense-offerings of Moses are mentioned; so are
the injunctions referring to meals, to mercantile specu-
lations, to the furthering of strict morality and thus of
social progress ; the emphasizing of the life of the soul,
the immortality of the individual; equality of all men,
which is the basis of community of goods ; importance
of the truth and generally of moral duties, indepen-
dently of mere outward works, partly instead of the
latter ; prohibition of slavery, and the recommendation
of hopeful submission. -
The Book of Wisdom we have already considered as
the almost certain work of Philo, and in connection
with the introduction of Essenic doctrines into the
Septuagint.
The Books of the Sibyl are written at different times
in Hebrew. The third book is composed B.C. 140 by
an Alexandrian Jew, possibly a Therapeut, and the
fourth book by a Jew in A.D. 79, who expects the return
of Nero. About B.c. 170 the Jewish Alexandrian Aris-
tobulus had composed a Jewish version of an Orphic
Hymn, and so a Jewish Alexandrian work was attributed
to the Ionian Phocylides of Miletus (about B.C. 540).
These were no actual forgeries, since the Essene stood
in connection with Ionic and with Orphic tradition.
The prophecies of women, called Sibyls probably after
the Ionic word for the will of God, have been traced
from Asia Minor to Italy, from Cyme, where they were
collected in the seventh century, to Cumæ and thus to
298
THE GNOSIS.
Rome. The third book of the Sibyl occupies the
standpoint of the Book of Daniel, and is the earliest
Scripture known to us in which the Messianic kingdom
is placed after the Roman empire. The Messiah is
identified with Simon the Maccabee. From the land
of the sun God will send a King, as he once sent Cyrus
the Anointed or Messiah. He will promulgate over
all the earth peace and the Israelitic covenant, by re-
ceiving the Pious or Saints. These may have referred
especially to the Pious of the Maccabees and the Saints
of the Essenes, possibly “the Saints of the Most High?
in the Book of Daniel. This Messianic kingdom, which
is to go forth from Jerusalem, will be preceded by an
attack of Gentiles on the city and by signs in heaven.
The supposition of a double Messianic personality, a
celestial and a terrestrial one, though not excluded, is
not in any way suggested.
The Book of Enoch, who is called “the seer ' has been
traced to Northern Galilee and to the years B.c. 130–
100, although some passages may have been interpolated
after the beginning of the Christian era. It was ori-
ments have been traced. The Essenic and especially
Therapeutic contents of the book are incontestable. No
specifically Pharisaic principles are referred to, whilst
the Sadducees, the non-universalists, are designated as
enemies. Especially Essenic are the injunctions to pray
at sun-rise, not to swear, to estimate highly the secret
tradition, deeper knowledge, or Gnosis, not to over-esti-
mate the value of Scripture, thus implying that it must
be allegorically interpreted; the non-reference to bloody
sacrifices, and a fully developed doctrine of angels,
headed by the Angel of God or Angel-Messiah. The
i Bernays, comp. Hilgenfeld, 1. c. 167, n. 4; Duncker I. c. iii. 190, n. 3.
2 A later date, as suggested by Volkmar, would not affect our argument.
3 Jellinek, in D, Morgenl. Ges. vii. 249, designates the book as a re-
mainder of Essenian literature, which forms the introductory history of the
Cabbala, or secret tradition of the Jews,
DULKARNAIM.
299
Danielic vision of One like a son of man is interpreted
to refer to One who is also similar to Angels, to the
Word of God and Son of God, the Lord from heaven,
the One chosen by the Lord of Spirits. The Messiah is
also called Wisdom, Spirit, Grace, Power of God from
the beginning, Name of God, the never ceasing light
of Sabaoth, the light of the people of God, of the
chosen ones, the Son of God. At the same time Mes-
siah is called "son of a woman,' probably in reference
to the Book of Isaiah. His name Messiah was named
before God before the foundation of the world, and is
known to the righteous.
In harmony with Buddhistic conceptions, the Angel-
Messiah is described as coming to the earth in order to
dwell among men, but not having found a dwelling
place he returned to the angels. We saw that Buddha's
descent is figuratively described as that of an elephant,
and so here Messiah is described as coming down in
the form of a white bull with large horns. In the Book
of Daniel the two-horned he-goat refers, not to Cyrus
the Messiah, but to Alexander, whom the Korán de-
signates as Dulkarnaim or the two-horned One.1 Accord-
ing to the Book of Enoch, already Adam had come to
earth as a white bull. We have interpreted the bull-
symbolism as referring to the celestial bull, to the con-
stellation of Taurus with the Pleiades, and have con-
nected with these seven stars the seven Amshaspands
and seven Buddhas. Here Enoch, 'the seventh from
Adam,' as if the seventh Buddha, is identified with the
Angel-Messiah, that is with the One like a son of man
in the Danielic vision. Enoch's terrestial body is de-
scribed as melting away, and his spirit was transformed
into a heavenly body, “the second body,' expected after
the coming of Serosh. This is a parallel to Buddha's
transformation on the mount. Enoch, whose translation
1 Ashteroth-Karnaim (Gen. xiv. 5) refers to the two-horned Astarte,
(Ishtar, Diana), symbolised by the bull; Die Plejaden, 91 f., 441,
300
THE GNOSIS.
is referred to in Genesis, was regarded as the seventh
incarnation of the Angel of God. No longer after
seventy weeks, but after seventy undefined epochs,
Judaism will bring about the promised end. Enoch, or
the Messiah, will return, the general resurrection of the
dead will take place, and then the Messiah will clothe
the righteous with 'garments of life.' But Messiah will
not take part in the judgment over which God alone
presides.
The Ascension of Moses, written about the year of
the death of Herod Agrippa I., A.D. 44, by a probably
Roman Jew, and is known to us in a later interpolated
edition. Its interest lies in the absence of every trace of
Essenic doctrine, at the very time when Peter had pro-
bably founded the Church at Rome, and when Paul, about
two years after his conversion to the (Essenic) faith
of Stephen, had not yet been introduced by Barnabas
to the Church at Antioch. The book ignores the pre-
Christian Jewish expectations which were recorded in
the Danielic and Maccabean Scriptures, in the Jewish.
Sibyl, in the Apocrypha of the Septuagint, in the Book of
Enoch, but probably not already then in the Apocalypse
of Esdras. This development of doctrine, which we
have traced to an Essenic and thus to an oriental source,
formed the basis of the Jewish verbal tradition, later
The Zohar, literally splendour' or 'glory,' is a book
which we may here consider, although we know it only
in the revised form in which it was published in the
thirteenth century. By eminent Jewish authorities it is
regarded as the universal collection of the Cabbala, of
the tradition about the religious philosophy, deeper
knowledge, or gnosis within the circle of Judaism.1
We accept the view that the Zohar is connected with
1 This is the opinion of Franck and Matter ; but Grätz seems to prove
that the Zohar is not the source of the Cabbala, which Jellinek traced back
to the Essenes.
THE RABBI SIMON.
301
17
LL
Essenic tradition, which formed the introductory history
of the Cabbala, and also with Parsism and Buddhism.
We connect it with the wisdom of the Chaldæans or
Magi in which Daniel was brought up, and of which
the Book of Daniel purports to be the earliest record.
The parallel between the three classes of the Magi and
those of the Rabbis leads us to assume as probable the
division of Rabbinical books into three parts, according to
the degrees of initiation. Such divisions we find in the
Zohar, and their respective titles are: the Book of the
Mystery,' then “the Large Congregation,' and 'the Small
Congregation,' in which latter the dying Simon is said
to have communicated to a limited number of disciples
his last instructions. This Simon is asserted to have
been the father of Gamaliel, at whose feet Paul and
Aquila are reported to have sat. It is not impossible
that a genuine scripture from the Apostolic age forms
the groundwork of the Zohar, and that it embodied the
Messianic views of the great Simeon the son of Hillel
'the Babylonian,' and the first who received the title
Rabban. He is by some authorities identified with the
Simeon of the Gospels. The connection of the Zohar
with Essenianism, and thus with Buddhism, tends to
render this identity of the Rabboni Simeon with the
Simeon of Luke's Gospel more probable, since the
Buddhistic legend of Asīta forms such a striking parallel
with the Gospel narrative of Simeon, who 'waited for
the consolation of Israel.'
The Zohar contains a full development of the Essenic
doctrine of the Angel-Messiah. The Word or Wisdom of
God, the celestial Messiah, is designated as the Creator
of all things. By this Messiah Adam was to such a
degree enlightened before his fall, that even angels
became jealous of him. This reminds us of the Book
of Wisdom, where the first father is said to have been
preserved by Divine wisdom. The Zohar relates how
Adam and Eve heard a voice from above ' by which
302
THE GNOSIS.
they were instructed in the wisdom from above. So
long as they kept the supernatural power which was
engrafted on their nature, they were clad, like the
angels, in garments of heavenly light. Yet the soul has
a different covering in the heavenly and in the terrestrial
world. The Angel-Messiah or tree of life,' like Serosh
called “the Holy One,' dwells with such men only, in
whom the male principle, probably the Word or Memra,
is united with the female principle, the spirit or óruach,
which word is of female gender. These conceptions
correspond closely with the doctrines contained in the
writings of Simon of Samaria, whom we have connected
with the Essenes.
If the oriental gnosis was introduced into heterodox
Judaism and into · Christianity' chiefly by the Essenic
Therapeuts, then it is easy to explain the prevailing
mysticism of Essenes and Cabbalists. But between the
two there was the essential difference, that the Essenes
connected with their doctrinal speculations, which were
kept secret, their practical and moral aims. Both
Essenes and Cabbalists regarded tradition as the source
of a deeper gnostic Scriptural interpretation; but whilst
the Essenic doctrines were partly assimilated to Greek
culture, especially among the Therapeuts, as also in the
Septuagint and in Philo's writings, no such traces can be
found in the Talmud or in the Zohar.
The Book Yezira, or Creation, corresponds with the
first division of the holy Merkabah or verbal tradition of
the Jews, whilst the Zohar seems to have referred to
the second division, to that mysticism which was con-
nected with the car or rechab of Ezechiel's vision. The
word · Merkaba,' being a compound of rechab confirms
this connection, as also that of the Jewish gnosis with the
Essenes and their predecessors, the Rechabites. This
remarkable book, possibly composed by the great Rabbi
1 Philo, Quis est, 44, 45; De Somn. i, 14, 15; Das Symbol des Kreuzes,
91-104,
THE ANGEL METATRON.
303
Akiba (135 A.D.), perhaps junior contemporary of the
Apostle James, has been explained to contain an indirect
but sharp attack against a prevailing heretical gnosis, such
as Paul promulgated and which the Apostle James disap-
proved. Although the book contains striking analogies
and parallels with some of the doctrines of Paul, and also
with the gnostic writings of the second century, yet one
of the principal doctrines is the strict Divine oneness,
coupled with the negation of the dualism which was
more or less implied by the introduction of the new
doctrine of the Angel-Messiah and framer of the world,
which Paul had accepted and applied to Jesus. This
protest is all the more important since also in the
Talmud the Angel of God, who stands by his throne,
therefore called Metatron, though regarded as the highest
being after God, is neither considered as an object of
worship nor as a mediator.
In a polemical dialogue between a Christian heretic
and Rabbi Idit, the latter admits that the Angel who goes
before and follows Israel, in whom the ‘Name of God
is, and who can pardon transgressions, (therefore, the
Angel whom Paul calls Christ), is the Metatron, and
his importance is allowed to be similar to that of God.
But the heretic having deduced from this that the
Angel of the Lord ought to be worshipped “like' God,
the Rabbi replies : 6 Thou shalt not confound him, the
Metatron, with God; we have the conviction, that we
may not even accept him as a mediator.' Again, the
apostacy of Elisa ben Abuya, commonly called Achar, is
in the Talmud attributed to the circumstance that he re-
garded the Metatron as of about equal rank with God,
from which he drew the conclusion that there are two
Divine powers.2
1 An intimate associate of the Apostle James, Rabbi Eliazar ben
Hyrkanos, narrowly escaped death during Trajan's persecution by his
emphatic 'No' to the question whether he was a Christian (Aboda Sara,
16, 17; Grätz, 24, note).
? Sanhedrim, 38; Shagia, 15; comp. Hirsch Grätz, Gnostizismus und
Judenthum, 1846.
304
THE GNOSIS.
The Revelation of John. The key for the opening of
this sealed book is the mysterious symbolism of the tree
of life in Paradise. The tree of life was symbolised by
the tree-shaped candlestick of Moses, the seven lamps
of which, like the seven elevations of the temple of Bel
or tower of Babel, and the seven steps or altars' of
the Great Pyramid, referred to the seven planets, that is,
to sun, moon, and five planets. According to Philo the
central candlestick represented the sun, but according
to the deeper knowledge or gnosis “the Word of God,'
or “the Archangelic Word,' the second Deity. In the
Apocalypse of John a vision is described, in which
Christ, the Word of God, appears in the midst of the
seven candlesticks or lamps. About five hundred years
before Philo this symbolism, applied to the risen Jesus
by the Seer of Patmos, was referred to by Zechariah
the prophet, in his vision of the golden candlestick
with a bowl on the top of it, from which by pipes the
gold or golden oil was conveyed to the seven lamps.
Two olive trees on both sides of the candlestick are
explained to be two Anointed Ones (Moses and Elijah,
not Joshua and Zerubbabel), two vessels of the Holy
Ghost, symbolised by oil, who empty or pour out from
themselves the gold. The tree of life is the symbol of
Divine enlightenment, which comes from above to all
the seven lamps alike, including the central lamp, the
symbol of the Word of God, of Christ..
This Divine enlightenment coming from above, and
of which men are allowed to partake, has for its source
the seven eyes of the Lord of hosts or of Sabaoth,
which run to and fro through the whole earth. The
Lord Sabaoth or Sebaot, that is of the seven stars, of
the Pleiades, later of the planets, sent an Angel to
Zerubbabel with the message, that, 'not by might nor
by power,' but by the Spirit of God the things shall
come to pass which were only typified in those times.'
Zerubbabel brought forth, or rather put up, the head-
SIGN OF THE CROSS UPON THE FOREHEADS.
305
stone of the temple under shoutings of joy, the stone
which God laid before Joshua, and on which are set or
engrafted the seven eyes of Sabaoth. But Joshua and
those who sit before him are ' men of mark,' or men of
prophetic import, types of God's servant, of the man
whose name is the Branch,' types of the Messiah. The
latter may by Zechariah have been connected with the
six men or angels, as Ezechiel had done before him.
Paul had this symbolism of the candlestick and the
planets in view when he described Christ Jesus as “the
chief corner stone' of the holy temple in the Lord, in
whom the believers are 'builded together for an habi-
tation of God in the Spirit.'1
The symbolism of the candlestick, finally applied to
dlesticks, had been applied before Zechariah by Ezechiel
to six men, and as a seventh in their midst he described
and distinguished from them, 'one clothed with linen
and a writer's inkhorn by his side, such as is represented
on Egyptian monuments and still worn in the East by
the scribes and men of learning. The linen clothing
the six angels of wrath. In a similar clothing an
angel, the Angel of the Lord, the Angel-Messiah, the
Highpriest of Philo, is described as appearing to Daniel.
It is the Angel of God who followed the Israelites in
the wilderness and through the Red Sea, and who can
pardon’transgressions. The Divine presence, Shechina,
or glory above the Cherub, called this angel of mercy
and said unto him : Go through the midst of the city,
through the midst of Jerusalem, and set the mark of
Tau (T, the headless cross) upon the foreheads of the
men that sigh and that cry for all the abominations
that are done in the midst thereof.' It is the Angel-
i Zech. iv. 3; vi. 12; Eph. ii. 19–22. Das Symbol des Kreuzes, 184.-
208; comp. 87 about Simon of Samaria connecting with the tree of life
'the man of Judah,' the Messiah, 'the man of the tree.'
306
THE GNOSIS.
Messiah' from the rising of the sun,' and distinguished
from other angels, who seals with the seal of the living
God' (the Tau-Cross) the elect of God in the midst of
the Divine judgments.
The cross, the sign of Divine enlightenment, was first
connected with fire, as coming from the Pleiades in the
most ancient spring-equinoctial sign, then with the sun.
When, before the Exodus from Egypt, at the time of
the spring-equinox, the sun had passed over the sign of
the spring-equinox, Aries, the ram or lamb, then a lamb
Israelites were marked. These formed a blood-stained
Tau-Cross, seeing which, the avenging Angel of God
passed by the dwellings of the Israelites. The same
sign of the Tau-Cross is to save the faithful (144,000) in
the time of the Messiah, the first of the seven angels,
who had been with the fathers in the wilderness.
The planetary symbolism of the candlestick, applied
to the Messiah by Ezechiel, Zechariah, Philo, and John
the seer, can be traced back to the construction of the
great Pyramid and of the temple of Belus, or tower of
Babel, and it can be connected with the most ancient
Indian rite known to us, the Soma-sacrifice of the Rig-
Veda. The juice of the Soma-plant, or Asclepia acida,
symbol of the tree of life, flowed from the Samudra-bowl
into the chalices of the seven priests who poured it into
the sacred fire, following their leader, or Nestri, who
invoked the Deity symbolised by fire.2 As in the Soma-
sacrifice one out of seven priests was distinguished, so
Ezechiel distinguished the Angel of God or Messiah from
six men or angels, and so Philo distinguishes the central
lamp of the candlestick, as the Sun or Word of God,
from the six other lamps symbolising the moon and five
planets. Finally, John in the Apocalypse follows this
i Dan. x. 5; xii. 6; Ezech. ix.; Rev. vii.; Das Symbol des Kreuzes, 19.
? Das Symbol des Kreuzes, 113, 114; E. Burnouf, Essai sur le Veda,
303.
MESSIANIC SYMBOLISM DERIVED FROM. ASTRONOMY. 307
Oriental symbolism by describing Christ, the Word of
God, as appearing in the midst of the seven candlesticks,
thus assigning to him the place of the Vedic Nestri, and
by connecting the seven angels with the seven vials,
similar to the seven chalices of the Soma priests.
The connection of the tree of life in Eden with the
four rivers, and with the Messiah, as of the latter
with the sun, led to the connection of the tree of
life with the four seasons. Thus Christ, whose symbol
is the sun, is in the Apocalypse connected with the
tree of life and with four angels “standing on the
four corners of the earth,' as also Christ, the lamb, is
surrounded by four beasts. We saw that the tree of
life and knowledge, of Divine wisdom, was already by
ancient Iranian tradition connected with four other trees,
representing four monarchies which should precede the
Millennial kingdom of heaven, to be established on earth
by the Angel-Messiah. We pointed out that the vision
of the image of Nebucadnezar and the visions of Daniel
about the four monarchies must be connected with
the Chaldean or Magian science in which Daniel was
brought up.
We need not here point out in full detail how the
planetary symbolism of the candlestick of Moses, and
thus of the tree of life, has been in the Revelation of John
applied to the risen Jesus Christ. This was done between
July 68 and June 69, during the reign of Galba, when
the return of Nero, or Neron-Kesar, was expected, the
letters of which name have the value of 666.2 Suffice it
to say that Christ, the Word of God, who appears over
the central lamp of the candlestick, the symbol of
the sun and of the Word of God, is also connected,
i The Alpha and Omega, 'the first and the last,' refers to the first and
the last letter of the Zodiacal Alphabet, Aleph and Oin (later Ain), applied
to God and to Jesus Christ, and thus to Taurus and Aries, the earliest
spring-equinoctial signs (Die Plejaden, 409-417).
2 The word Lateinos could never be referred to a man.'
x 2
308
THE GNOSIS.
as one of seven angels, with the seven spirits of God,
with the seven stars in his hand, with the seven eyes
and horns of the lamb, with seven thunders, and the
opening of the seven seals.
We pointed out that the seven planets took the place
of the Pleiades, with which seven stars the seven arch-
angels of the Iranians seem to have been connected.
The first of these Amshaspands was the God of light
himself, till Serosh, the Holy One, the Messiah, took the
place of Ormuzd, and became his vicar. When the sun
had taken the place of the principal star in the Pleiades,
which must have been regarded as the symbol or dwel-
ling-place of Serosh, when the sun had taken the place
of the fire coming from the Pleiades, then the spring-
equinoctial sign, first Taurus, then Aries, became the first
of the twelve constellations through which the sun
seemed to pass. Thus Aries, the ram or lamb, had
become, perhaps already since the time of Abraham,
connected with the Messiah, whose symbol was the sun,
first having been fire, as represented by the brazen
serpent.1 The connection of the solar with the stellar
symbolism is indicated in this Apocalypse by the lamb
with seven eyes and seven horns.
The reference of the number seven to the planets is
confirmed by the vision of the book with seven seals,
each of which is connected with one of the planets.
For the planets are here enumerated according to the
days of the week, and the first four seals are evidently
connected respectively with the moon, Mars, Mercury,
and Jupiter. For the colour of the horses corresponds
with that of these planets, being white, fiery red, black,
and pale or green-yellow. The only inaccuracy is that
the colour of Mercury is dark blue, not black. From
this it follows that the fifth seal was connected with
Venus, the sixth with Saturn, the seventh with the sun.
1 Die Plejaden, 265–321. In Hebrew Nachash means 'brass' as well a
serpent,'
THE FOURTH KINGDOM AND THE FOURTH SEAL.
309
The angel described standing at the altar, having a
golden censer, is evidently the Angel of God or celestial
Messiah, whose symbol is the sun. It is the angel of
mercy, the priest of Ezechiel's vision, who there as here
seals the foreheads of the servants of God, being here
described as an angel having the seal of the living
God.1
The kingdom of the heavenly Serosh was connected
with the seventh thousand of years, and so here the
Messianic kingdom and Millennium is connected with
the number seven, whilst the connection of this Scrip-
ture with Oriental tradition leaves no room to doubt
that this kingdom is intended to represent the seventh
Millennium, as the Epistle of Barnabas asserts. Not
till after the opening of the seventh seal, trumpets
were given to the seven angels, and not before the
trumpet of the seventh angel had sounded there were
great voices in heaven saying: The kingdom over the
world is become our Lord's and of his Christ, and
he shall reign for ever and ever.' According to still
more ancient Oriental symbolism, confirmed by the
Book of Daniel, the Messianic kingdom was to follow
on four monarchies, and so here the first four of the
seven seals are in a way separated from the rest. The
events connected with the fourth kingdom of the wicked
spirits, according to Iranian tradition, and with the
fourth kingdom followed by the little horn in the Book
of Daniel, are here connected with the opening of the
fourth seal. The pale horse with Death as its rider
is followed by Hell (Hadés), by famine, pestilence, and
war between the beasts, or kings of the earth. The
same signs are enumerated in the Gospel after Matthew
1 Joh. Brandis, Die Bedeutung der Sieben Thore Thebens; Zeitschr.
Hermes, 1867. He suggests that also the other cycles of seven follow the
order of the planets, each cycle apparently beginning with the planet of each
following week-day. For the attributes of the sun are referred to in such a
manner in x. 1, xiv. 1, xix. 17, 'that each vision corresponds with one of
the above-named planets.'
310
THE GNOSIS.
as preceding the coming of Messiah and the final judg-
ment which the Maccabees expected after the death of
Antiochus Epiphanes.
As the fourth monarchy in the Book of Daniel is
followed by Antiochus Epiphanes, so here upon the
fourth seal Nero seems to follow, although his fall is
described after the sounding of the seventh trumpet.
After the return of Nero, which was expected at the
end of 68 or in the beginning of 69,1 . John' expected,
at once the fall of Babylon,' or Imperial Rome, the des-
cent of the heavenly Messiah and the heavenly Jerusa-
lem, symbolised by the sun.
The opening of the first seal is connected with a
crowned and victorious rider on a white horse, it is
Augustus, during whose reign the Messiah was born.
The second seal, being opened, refers to the time of
Tiberius, who carried his great sword? to the Holy
Land. The third rider, on a black horse; having a
balance in his hand,' introduces us to the famine
under Claudius, probably in the year 44. The fourth
epoch is characterised as Death riding on a pale
horse, with Hell, famines, pestilences, and war in
his train. When the lamb opens the fifth seal, are
seen the Christian martyrs slain by Nero, the fifth
emperor, the souls of them that have been slain for
the Word of God, and for the testimony which they
bore. They are the Christians slain in 64, after the
burning of Rome. The opening of the sixth seal refers
to the time of Galba's reign, from June 68 to January
69, to the time. when the Apocalypse was composed,
when the entire Roman Empire seemed to be shaken. As
Pliny refers to terrible disasters then caused by earth-
quakes in Asia Minor, so in Matthew the beginning of
11
.
Hilgenfeld, Einl. N. T. erste Ausg. 451 ; Nero der Antichrist ; Zeitschrift f.
2:. T. 1869, iv. 421.
ANTI-PAULINISM IN THE APOCALYPSE.
311.
the world's judgment is described with an eye to the pro-
phetic explanation of passages in Isaiah and Ezechiel.1
Our object has been to establish the connection of
the Revelation of John with the Book of Daniel, and
thus with Oriental traditions, especially with the plane-
tary symbolism of the Mosaic candlestick. We have con-
nected the latter with Philo's writings, with the visions
of Zechariah and Ezechiel, as also with the great Pyra-
mid and the tower of Babel, and finally with the Soma-
sacrifice described in the Rig Veda. The Messiah of this
Apocalypse, as of the Book of Daniel and of the Jewish
Scriptures which we have connected with it, is the
Angel-Messiah of the Essenes, who introduced that con-
ception into non-authorised Judaism, and applied it to
Jesus. As far as we know, this was first publicly done
through Stephen and Paul.
We saw that the latter promulgated the universalist
doctrines of the Essenic Therapeuts of Egypt, and we
shall see that for this reason even Barnabas, a Levite
and probably a Palestinian Essene, separated from the
great Apostle. Also Barnabas has in so far represented
an illegal Judaism, as he, with the Essenes, interpreted
the Scriptures allegorically, thus attributing to them an
essentially different sense. The hatred against Paul,
as the universalist Essene and open condemner of
the works of the law, has found its strongest expres-
sion in the Revelation of John Paul is not re-
cognised as an Apostle, possibly even referred to as a
false prophet, and the Therapeutic and Paulinic prin-
ciples of toleration, submission to authority, even to
that of Nero, equal recognition of Jews and Gentiles
are condemned.
.
1 Pliny's Letters, vi. 16, 20; Is. xxxiv. 4; ii. 18; comp. Rev. vi. 15
with Is. xxiv, 21, 22, verse 16 with Hos. x. 8; see Luke xxiii. 30. This
historical interpretation is taken from Foltzmann, in Bunsen's Bibelwerk, iv.
644-646; see ff. and Hilgenfeld, l. c. 407-452, for the remainder,
2 Rom. xiii. 1. f.; comp. Rev. xvi. 13, &c. Volkmar identifies Paul and
the 'false prophet.'
312
THE GNOSIS.
The Christology of the Apocalypse does not, any
more than that in the Book of Daniel, clearly define
the Messiah as an incarnate angel come down from
heaven. As if wishing to spare those who expected the
Messiah to be the anointed man of the Old Testament,
Christ is in both Scriptures described as One like a son
of man,' raised by the clouds of heaven to the throne
of God. The seer does not say, but implies, that the
Messiah is the Creator of the material world, an opinion
which was shared also by Paul. Christ is in the Apo-
calypse described as “the beginning of the creation of
God, who is perhaps regarded as the Creator of the
immaterial, spiritual, or heavenly world only.
Of the first-created beings, presumably those whom
God is in Genesis reported to have addressed as co-
Creators of man, Christ is by 'John' regarded to have
been the first, the first of seven archangels. He is dis-
tinguished from the six other angels, and is alone en-
trusted with the seal of the living God. A premundane
created being like Christ, according to Essenic concep-
tion, could be regarded as the Creator of the material
world, and yet God could be described as the real Crea-
tor of heaven and earth, who had delegated the power
over all things to the first of created beings. A similar
doctrine was taught by Paul.1 The conception of
Christ as the first of seven angels forms an exact parallel
to the Eastern symbolism of Serosh, the vicar of God
and first of seven archangels, to whom the rule over the
material world was transmitted by the God of light.
Paul in his Epistle to the Colossians protests against
such a connection of Christ with other angels.
These conceptions of the seer 'John' about the
Messiah are inseparably connected, as we pointed out,
with the planetary symbolism of the Mosaic candlestick,
and with corresponding earlier Egyptian, Mesopotamian,
Indian, and Chinese traditions. As the juice from the
i Rev. x. 6; comp. Rom. xi. 36; 1 Cor. viii. 5, 6; xv. 28; Eph. iji. 9.
Wilgers.
DISTINCTION BETWEEN CHRIST AND JESUS.
313
Soma-plant and the oil from the olive tree, both symbols
of the tree of life, was represented above the seven Indian
priests, and above the seven candlesticks of Zechariah’s
vision, denoting thereby the superhuman source of en-
lightenment, so the Divine Presence above the Cheru-
bim, seen by Ezechiel, called upon the one of seven men
who was clothed in linen, the Messianic Highpriest,
whether angel or man, to mark the foreheads of the
servants of God by the sign of the Tau-Cross. Again,
as Philo had described the central lamp of the candle-
stick to be the symbol of the sun and also of the Word
of God, the Archangelic Word,' so in the Revelation
Christ is called the Word of God, and described as “he
that walketh in the midst of the seven candlesticks,
and also as the first of seven archangels, who seals
with the seal of the living God' (with the Cross) the
servants of God. This is not Paulinic Christology.
Paul had not stated whether or not Jesus was born
like other men, nor whether the Holy Ghost was first
communicated to him on his baptism. 'John' clearly
distinguishes the celestial from the terrestrial nature
of Christ, yet connects the Word of God with Jesus.
“John' was in the island 'on account of the Word of
God and the testimony of Jesus.' The revealer announces
himself as Jesus who was dead and now is alive for
evermore,'having the keys of death and hell, and being
the First and the Last, the living One. Thus the
risen "Jesus Christ, the faithful witness, the Firstborn
of the dead, and the ruler of the kings of the earth,' is
recorded to have revealed himself under the same title
which is given to the Alpha and Omega,' to the Lord
God, which is, and which was, and which is to come, the
Almighty.'1
It is in harmony with this identification of God and
of Christ, or the first of seven angels, that the angel
who had an opened little book, speaks alternately in
1 Comp. Rev. i. 5, 7, 8, 9; ii. 17,18; xxii. 13.
I
314
THE GNOSIS.
the name of God and of Christ, as whose two witnesses
the reappearing Moses and Elijah seem to be implied.1
From this angel and all other angels, thus also from
Christ, is clearly distinguished Jesus, “the Lion which is
of the tribe of Judah, the Root of David,' the One of all
the inhabitants of heaven or of earth who was ó able to
open the book,' and 'who has conquered,' (so as) 'to open
the book and the seven seals thereof.' This Jesus, born
like other men, for he genealogically descended from
David, has been raised as One like a son of man,' and
has become at one with the first of the seven angels
which stand before God.' And yet, as 'Jesus Christ, the
faithful witness,' he is distinguished from any angel.
Having been raised on the clouds of heaven to the
throne of God, having occupied the position of Christ
as the premundane Word of God, as the first of seven
angels, he who on earth was the “fellow-servant of
John, now sends his angel to the seer, and forbids him,
as Rabbi Idit forbade later a Christian heretic, to wor-
ship any other than God.
The same Angel whom the raised Jesus Christ :
designates as “My Angel,' is in the same chapter ex-
plained to be thé Angel of the God of the spirits of
the prophets. For both, God as well as Christ Jesus,
are the Alpha and Omega, the First and the Last. Yet
in the Apocalypse of John the eternal Word of God,
the first of seven Angels, is distinguished from and at the
same time identified with the risen Jesus Christ. The Lion
of the tribe of Judah, the Root of David, the faithful
witness who was crucified at Jerusalem, like a son of
man’ was carried on the clouds to the throne of God,
and is now the first of the seven Archangels standing
before God, the Angel from whose hands Jesus took the
book of mysteries.
Paul opposed in his Epistle to the Colossians the
1 Rev. x. 6; xi. 3: comp. xiv. 14, 17 ; v. 1-5; xxii. 7–20.; Hoekstra,
Th. Tijdschr. iii. 373 f; 398 f.
THE VISIONS OF CERINTHUS.
315
.
an
distinction, which is made in this Apocalypse, of a
celestial Christ and a terrestrial Messiah, by the doctrine
of the fulness or Plenitude of God dwelling bodily
in the one person Christ-Jesus.
The Apostle warns the Colossians against an Essenic
false teacher, against 'a certain person, whom he might
name, and who threatens to carry them off as plunder
by philosophy and (which is) vain deceit, in accordance
with mere human traditions and earthly rudiments, and
not in accordance with Christ. It has pleased God,
that the eternal Christ, who is the. Image of the Unseen
God, the Firstborn of all creation,' in whom, by whom,
and unto whom 'all things have been created,'both in
heaven and earth, that this man from heaven,' as Paul
writes to the Corinthians, that He who is the embodi-
ment of the whole' Plentitude of God, not of a Divine
plentitude divided among Angels, should, as Jesus, 'in
the body of his flesh, by death,' yea' by the blood of
his cross' make peace, and 'reconcile' those who were
alienated from God and his enemies.1
We saw that the same double personality of a
celestial and a contemporaneous terrestrial Messiah,
which is the characteristic feature of the Christology
in the Apocalypse, is assumed in the pre-Christian
Targum after Jonathan, where the Messianic Word of
God is said to rejoice over God's servant, the Messiah.
The same distinction was made by the Christian gnostic
Cerinthus, whose Christology, in every essential point,
may be regarded as identical with that in the Revelation
of John. For even the view of Cerinthus that Christ,
because a spiritual being,' departed from Jesus before
he suffered, is not excluded by the doctrine of Christ in
the Apocalypse. According to the earliest statement of
Irenæus, Cerinthus did believe in the humanity of Jesus,
* that Jesus suffered and rose again'. This is emphati-
cally declared by John,' who refers to the redemption by
Col. ii. 6-9 ; i. 19-22, comp. Gal. i. 7; 1 Cor. xv. 47.
316
THE GNOSIS.
the blood of Jesus, to his translation on the clouds of
heaven as one 'like'a son of man, and to his appearing
as Jesus and as Christ after his death.
Thus according to Cerinthus and according to John
at Patmos the man Jesus was after his death united
with Christ, whom the one calls a “spiritual being,' the
other, the first of seven Angels from whose hands Jesus
took the book. Because Cerinthus distinguished Jesus
from Christ whilst on earth, Epiphanius declares, that
Cerinthus denied that Jesus was the Christ, that Christ
had come in the flesh. Like Paul's Epistle to the Colos-
sians, the First Epistle of the Apostle John protests
against this, as we shall consider further on. If so,
the Apostle John cannot possibly have written the Apo-
calypse, containing the Cerinthian doctrine of Christ..
According to a tradition which reaches back to Poly-
crates, a personal disciple of the Apostle John, the latter
designated Cerinthus at Ephesus, where he met him
in a bath, as the enemy of truth.' Cajus, a Roman
presbyter, at the end of the second century, asserts that
Cerinthus falsely attributed to the Apostle John-pro-
bably by reference to Churches in Asia Minor, where
the latter was known_his own record of visions or
revelations conveyed to him by angels. .
Dionysos of Alexandria (+265) referred to the
assertion of some of his predecessors among the
presbyters of Alexandria, that the book has a false
title, for it is not of John,' nor even a revelation ;' and
Cerinthus, wishing to have reputable authority for his
own fiction, prefixed the title.' Dionysos adds: “It is
highly probable that Cerinthus designedly affixed the
name (of John) to his own forgery; for one of the doc-
trines which he taught was, that Christ would have
an earthly kingdom of a thousand years' duration,
as recorded by 'John' in the Apocalypse. Dionysos
regarded as uncertain who the John of the Apocalypse
1 Epiph. Heer. xxviii. 1.
WAS JOHN-CERINTHUS A PRESBYTER AT EPHESUS? 317
was, but he saw no reason for doubting that “a John'
wrote it. He implies that the non-Apostolic author
may have had a double name, like John-Marcus who,
as he observes, yet is called John in the Acts. His
only reason for not venturing to set aside the book is,
that there are many brethren who value it much.'1
Dionysos does not say a word against the presbyterial
tradition of Alexandria (as of Rome), that Cerinthus
was the John of the Apocalypse, thus almost implying
that this gnostic was called John-Cerinthus. If we add
to this the supposition that Cerinthus may have been
one of the elders of Ephesus, the whole difficulty of
the dark passage in the writings of Papias (+ 156 or
1622). might be cleared up, who distinguishes a
presbyter John from the Apostle John. Papias
refers to the tradition that two Johns lived in
Asia and were buried at Ephesus, where the imonu-
ment of the Apostle was not distinguished from that
of his namesake. He adds: “We are bound to take
notice of this (the two Johns), for it is natural that
the other (the presbyter John) is accepted, when some-
body will not (will not accept?) that the former (the
Apostle John) has seen (had the visions of) the Apoca-
lypse published under the name of John.' 3°
What we know about the Church at Ephesus can
be well harmonised with the assumption of efforts
made by Cerinthus in that Church, as almost certainly
in that of Colossæ, against Paul and his doctrines. Paul
had spent two years at Ephesus, where he left Aquila
and Priscilla, and was followed by Apollos. From
Ephesus Paul wrote to the Corinthians that a great
and effectual door was there opened unto him; but he
1 Eus. H. E. iii. 28; vii. 25; Iren. Hær. i. 26 ; Epiph. Hær. xxviii. 6;
Theod. fab. Hær. ii. 3.
2 Waddington, Inscr. xxxi. 2, p. 232 f. (1867).
3 About the text see Eus. H. E. ii. 39; comp. Leimbach, Das Papias
Fragment, 1875; Weiffenbach, Das Papias Fragment; Hilgenfeld, Zeit-
schrift f. w. T., 1875.
318
THE GNOSIS.
admitted at the same time and place that there were
many adversaries. Among these may well have been
such who had before him preached Christianity in a
non-Paulinic form. That the Church at Ephesus was
founded by Paul is a mere assumption, not proved by
the Scriptures. He refers to such, who did not regard
him as an Apostle. When he took leave of the elders
of Ephesus, whom he had summoned from Miletus,
he warned them that after his departing grievous
wolves' would enter in the presbytery, 'not sparing
the flock. Also from among yourselves men will
arise who speak perverse things to draw away the
disciples after them.' Among the perverse elders of
Ephesus, who would arise after Paul's, departure from
Miletus, and against whom he warned the Ephesian
elders in his farewell address in this city, may have been
Cerinthus, whom at Ephesus the Apostle John called an
enemy of the truth. Paul pointed to him in his Epistle
to the Colossians, all but calling him by name, and he
seems also indirectly to refer to him as a dangerous false
teacher in his address at Miletus.
If Cerinthus had an opportunity in any of his writ-
ings, we may safely assume that he would reckon Paul
among wicked persons,' and especially as belonging to
those who have been tried by the Church at Ephesus,
by the Church where Paul had met so many adver-
saries,' and which evil persons Ephesus could not 'bear.'
Cerinthus would not have resisted the temptation of
referring to such who “say they are Apostles, and are
not,' thus pointing to Paul's statement, that to some he
was not an Apostle' though he asserted to be one.
Cerinthus may have been led to say that Ephesus has
found such to be liars.' Paul having accepted the faith
of Stephen, of the colleague of Nicolas, called prose-
lyte of Antioch, Cerinthus could regard Paul as belong-
ing to the Nicolaitans, who, as we shall see, derived
their name from the former, and who would be hated
CHRISTOLOGY OF CERINTHUS.
319
by Jewish Christians because of their dealings with
Gentiles, which in the received figurative sense would
make them chargeable with immorality. Cerinthus
might well have lamented, after the death of Paul, that
the Church at Ephesus had left her “first love,' that is,
that she had changed her original form of Christianity,
probably more akin to the gnosticism of Cerinthus, for
another, perhaps for Petrinic Christianity, and this would
be designated by Cerinthus as a fall.1
These passages in a Scripture which excludes Paul
from the Apostolic body, which promulgates Cerinthian
Christology, and which was attributed to Cerinthus by
presbyterial tradition of the Roman and of the Alexan-
drian Church, can be easily referred to Paul. For the
latter in the Epistle to the Colossians, by the expression
sa certain person,' seems to have pointed to Cerinthus,
and likewise in his Epistle to the Galatians, the Apostle
uses the same word in the plural, certain persons,
when speaking of some who troubled the Galatians,
and strove to 'pervert the gospel of Christ,' as preached
by Paul.
These anti-Paulinic views of Cerinthus were confirmed
by his followers; for, like the anti-Paulinic Ebionites,
they continued to use, up to the fourth century, Mat-
thew's Gospel only. There were Ebionites still in the
time of Epiphanius (+ 403), who connected Christ with
angels and archangels, as this is done by the 'Revela-
tion of John. It can be proved that Ebionites and
Elkesaitans, like Cerinthus and probably all Palestinian
Essenes, rejected Paul and his Epistles, as also the ca-
nonical Acts. The first Christian Apocalypse, that of
“the twelve Apostles of the Lamb,' and of the ruler of
the Gentiles with a rod of iron,' represents that anti-
Paulinic Jewish-Christianity, with which the Gentile-
-
-
1 Rev. ii. 1-7.
2 Iren. Hær. i. 20; Orig. c. Cels. v. 61, 65, &c.; Eus. H. E. ii. 27 ; Theod.
Hær. fab. ii. 1 ; Epiphanius, Her. XXX, 3, 16; Hilgenfeld, I. c. 39–41.
320
THE GNOSIS.
excluding Essenes of Palestine and Cerinthus may be
connected. Cerinthus lived in Asia Minor, and was
brought up in Egypt, where were such who taught a
narrow Judaism, against which Apollos, like Paul, pro-
tested, as the latter did against Cerinthian Christology,
which we meet in the Apocalypse. To the Gentile-exclud-
ing principle of Cerinthus points also the statement of
Epiphanius, that Cerinthus belonged to those who blamed
Paul for his relations with Cornelius, the reported first
fruit of the Gentile Church.
The connection of a celestial but Gentile-excluding
kingdom of thousand years with the reign of an Angel-
Messiah was, as we pointed out, an Oriental tradition,
only partly, or without the Millennium, developed and
applied to Jewish history in the Book of Daniel.
Cerinthus is the first of whom we can prove that he
thus, supplemented the Book of Daniel by the doc-
trine of the Millennium, whether he wrote the Revela-
tion of John or not. The Book of Daniel, the pre-
Christian Targumim and Cerinthus, like the Ebionites
and Essenes, made no distinction between Judaism and
the kingdom of heaven, or that which was already
in the time of Cerinthus called Christianity. But
Irenæus informs us that Cerinthus, unlike some Ebio-
nites, regarded the Word of God or Christ as Creator of
the world, and taught that the world did not know the
true God till he was manifested in Christ. This contrast
between the God of Judaism and the God of Christianity,
and thus between the Old and New Testament, was the
fundamental doctrine of Marcion, who, like Philo and
Cerinthus, placed the highest subordinate spirit, the
mighty but not almighty framer of the world, between
God as the absolute good, and the Devil as the principle
Some Ebionites (Essenes ?) admitted the human nature of Jesus, and
so did Cerinthus and the 6.John' of the Apocalypse, but Barnabas denied the
descent from David. The distinction of the Angel having power over the
fire from the Angel of the waters (Rev. xiv. 18; xvi. 5) may be connected
with the Essenic water- and fire-baptism.
CHRISTOLOGY OF CERINTHUS.
321
so
of evil. Cerinthus taught that Jesus, the son of Joseph
and Mary, was born like other men, 'not of a virgin,'
and after his baptism Christ descended upon him
in the form of a dove from the Supreme Ruler,'
when he proclaimed the unknown Father, and per-
formed miracles; at last Christ departed from Jesus,
and then Jesus suffered and rose again, while Christ
remained impassible, inasmuch as he was a spiritual
being.'1
With these views it is easy to connect those at-
tributed to him by Epiphanius about the continued
validity of all the injunctions of the law, and about
the Millennium, to which Cajus refers. Cerinthus, like
Barnabas and Eleazar at Adiabene, regarded the works
of the law as absolutely necessary to salvation, and he
must have opposed Paul as violently as Eleazar opposed
Ananias at Adiabene, and as, for the contrary reason,
Paul opposed Peter at Antioch. We saw that a simi-
lar difference existed between the Palestinian Essenes,
as strict observers of the law, notwithstanding their
allegorical and gnostic Scripture-interpretation, and the
Egyptian Essenes or Therapeuts, who insisted on the
perfect equality of Gentiles and Jews. We shall connect
Barnabas and Cerinthus with the Palestinian Essenes,
and we have connected Paul and Apollos with Thera-
peutic doctrines. If Cerinthus was led to Christianity
through Alexandrian Judaism, he cannot have accepted
the Therapeutic principle of universality, like Paul and
Apollos, but he clung to that narrow Judaism, the
spreading of which Paul tried to check in Colossa,
Apollos in Alexandria.
Cerinthus opposed that liberty which regarded itself
not bound by the fetters of the law, which liberty Paul
had openly confessed and generally promulgated. That
glorious liberty,' checked only by the Spirit of God,
and which relies on conscience as a sufficient guide, had
1 Iren. Hær. i. 26.
171
322
THE GNOSIS.
led Paul not to condemn the eating of meat sacrificed
to idols. Cerinthus must have hated this liberty, and
what it often led to, as much as the writer of the
Apocalypse hated the Nicolaitans, who ate things
sacrificed unto idols' and committed · fornication. We
explain this latter charge by that figurative sense in
which alone it could be said that Israel went a
whoring after other gods, or with their inventions.'
In this sense we have explained the narratives about
Thamar and about Rahab. Ezra had condemned the
marriage between Hebrews and strangers as an unclean-
ness and abomination, and had ordered the prescribed
atoning sacrifice. Thus also Zechariah's vision about
the woman in the ephah, symbolising “wickedness,' pro-
bably referred to the same illegal concubinages or
whoredoms. So the Nicolaitans may have been charged
with fornication because of their making no distinction
between Gentiles and Jews. By not forbidding the
eating of things sacrificed to idols, a bridge between
Jews and Gentiles had been erected-an illegal affinity
between them. Again, in a figurative sense, those
Christians who are called Nicolaitans are designated as
children' of Jezebel, and followers of the teaching of
Balaam, which led Israelites "to commit whoredom with
the daughters of Moab' and to eat and bow before their
gods. The reference to Paul's First Epistle to the Co-
rinthians is confirmed by the hidden reference to the
“deep things' or depths of the knowledge of God,
to the gnosis, which Paul and others preached, and
which led to the depths of Satan,' in the opinion of
John.'i
The intention to connect Paul with the Nicolaitans,
admitted by many interpreters, becomes more plausible
when we consider the connection we tried to establish
between Paul and Stephen, whose colleague, as one of the
seven deacons, was Nicolas, 'the proselyte of Antioch,'
1 See pp. 141-143 ; Rev. ii. 24 ; I. Cor. ii. 10.
.
CHRISTOLOGY OF CERINTHUS.
323
CU
according to Irenæus, from whom the Nicolaitans derived
their name. · The unimpeachable testimony as to the
identity of this deacon with the founder of the sect of
Christians who ate things sacrificed to idols, which Paul
did not forbid, and who committed 'fornication,' in-
directly confirms our figurative interpretation of this
charge. For it is absolutely impossible to assume that
Nicolas, one of the men of honest report, full of the
Holy Ghost,' on whom after prayer the Apostles laid
their hands, should have been in the literal sense of the
word a fornicator, or the founder of a sect of Christians
who could be charged with such offence.
Together with the Apostle Barnabas, the author of
the Epistle bearing his name, and which we shall now
consider, Cerinthus may be connected with that phase of
Oriental and Essenian gnosticism which was represented
by the Anti-Paulinic and Gentile-excluding Essenes
of Palestine, as distinguished from the universalist
Essenes of Egypt. If Cerinthus wrote the Revelation
of John about the return of Jesus as Angel-Messiah, he
is the most probable individual of whom a conversa-
tion with the patriarch Rabban Gamaliel is recorded in
the Talmud. The latter asked a Christian philosopher
about the continued validity of the law after the future
coming of Christ, and was answered in the affirmative,
the Christian citing words of Jesus, as probably re-
corded in the Gospel of the Hebrews, known to us by
a later version in Matthew : 'I am not come to diminish
or to enlarge the law of Moses.'1
We regard Cerinthus as the probable author of the
Apocalypse of John. The Apostle John cannot have be-
lieved in Jesus Christ as present or future Angel-Messiah,
of which doctrine there is no trace in the first three
Gospels. Early presbyterian tradition of the Roman
and of the Alexandrian Church pointed to Cerinthus as
the real author of the Apocalypse of John. Like John-
i Oited by Grätz, l. c. 23, 24.
%
324 .
THE GNOSIS.
Marcus, Cerinthus may also have been known under the
name of John, as Dionysos seems to imply. In this
case John-Cerinthus may have been the presbyter
John,' mentioned by Papias ( + 156 or 163) as a living
authority, whom he distinguishes from the Apostle
John and the other disciples of the Lord,' without re-
ferring to Paul, as if this Apostle had been one of the
repeaters of strange precepts,' not 'given by the Lord,'
an outsider. The presbyter John was buried at Ephesus
by the side of the Apostle John. Paul refers to per-
verse elders at Ephesus, where he had long ministered,
and where were disciples of John or Essenes ; the John of
the Apocalypse refers to wicked persons at Ephesus, who
wrongly called themselves Apostles, as Paul did, in the
opinion of some. Whilst there is nothing in this Scrip-
ture which, from what we know of Cerinthus, he could
not have written, the Christology of the Apocalypse
does not exclude but clearly includes that of Cerinthus,
as transmitted by Irenæus. Nor do we know that any-
body else preached such a doctrine. Cerinthus (and
Papias) expected a Messianic Millennium, the late trans-
mitted details of which probably originated in a carnal
explanation of what Cerinthus may have referred to the
spiritual marriage feast of the Lamb of God. The con-
nection of the doctrine of Cerinthus and of the Apo-
calypse of John with the Eastern and Essenic gnosis is
undeniable, to which latter also belonged the scheme of
a Messianic kingdom of heaven, forming the seventh
thousand of years. This scheme was indirectly recog-
nised by Ezra, since the chronology from Adam to
Moses has been so arranged as to place five links
between them, and thus to make Moses the seventh
organ of oral tradition from Adam.1
Whoever may have been the author of the Reve-
lation of John, no more than the Book of Daniel
1 Adam, Methuselah, Shem, Isaac, Levi, Joche bed, Moses; comp. the
Millennial scheme, the centre of which is the year B.c. 586, pp. 288, 289, .
ESDRAS OR EZRA.-BARNABAS OR BARSABAS.
325
does it contain any prophecy. The spirit of pro-
phecy has been checked by the misleading influences
of dogma.
The Apocalypse of Esdras, or Ezra, first written in
Greek, and of Roman origin, cited by the author of the
ascension of Moses, was composed before A.D. 44, and
probably about B.C. 30. The eagle-vision can only be
referred to the Greek empire, to the Seleucidian kings
followed by the Roman triumvirate. The Messianic
kingdom is not to last a thousand years, but only 400.
It will be inaugurated by the descent of the Angel-
Messiah (not Jesus), who is higher than all angels, and
will descend on Zion with thousands of angels in his
train.
The Epistle of Barnabas was composed by the
Apostle Barnabas some time after the destruction of
Jerusalem, essentially in the form we possess it, according
to the unanimous voice of the ancient Church. The
text known to us is cited, as written by the Levite of
Cyprus, seven times by Clement of Alexandria and
thrice by Origen, whilst Eusebius and Jerome regard
the Epistle as authentic. Not even a doubt is mentioned
about the fellow-worker of Paul having written this
Epistle, although it has probably been revised in later
times. The arguments brought forward by modern
critics against the Apostolic source of this Epistle are a
very natural upshot from the artificially prepared soil,
on which the dogmatic structure of the Christian
Church has been erected. The fundamental principle of
the Acts is not to admit the presence of two antago-
nistic parties at the beginning of the Apostolic age, the
one headed by Peter and James, the other by Paul,
and to exclude the Essenic element from the Apo-
stolic Church. According to the Acts, Barnabas was
chosen and sent by the Holy Spirit, for which reason he
received Apostolic rank. The author of the Epistle of
1 Hilgenfeld, Zeitschrift f. w. T. 1878, IST., p. 400 f.
O
326
THE GNOSIS.
Barnabas was evidently an Essene, and denied that Christ
was the Son of David as well as the Son of God. The
writer, whose Christology seems to have been akin to
that of Cerinthus, could not be acknowleged as the
twelfth Apostle, and as the Levite of Cyprus and one
of the Seventy, although the ancient Church had done
so and called him an apostle.1
The arguments invented by modern criticism for
the purpose of correcting a Clement of Alexandria, an
Origen, and the Church-historian Eusebius, are chiefly
based on the supposition that a learned Levite could
not have had so incorrect notions of the Mosaic law
and its institutions as the writer of this scripture be-
trays. But apart from the impossibility of admitting
that the highest authorities of Christian antiquity could
have overlooked or not sufficiently weighed these cir-
cumstances, the evident Essenic character of the Epistle
leads us to regard Barnabas as a Levite who had joined
the Essenic association, having been brought up with
Paul under Gamaliel, according to late recorded Cyprian
tradition. As an Essene, Barnabas would not consider
himself bound by the letter of Scripture, and his Epistle
proves that, like the Essenes, he regarded not the
literal but the figurative sense of the law and its in-
stitutions as conveying the full truth.
Here again we have a double name, for Barnabas
was called Joseph, and received, from the Apostles, we
are told, the surname of Barnabas, or son of pro-
phecy or 6 admonition. He has on sufficient grounds
been identified with Joseph Barsabas, who, with Matthias,
was set up as a candidate for the twelfth apostleship,
between the fortieth and the fiftieth day after the re-
surrection of Christ, according to the Acts. This Joseph
belonged to those men who had companied' with
1 Eus. H. E. i. 12; comp. iii. 25; Clem. Alex. Strom, ii. 7, 20; v. 10.
2 Bishop von Hefele, Das Sendschreiben des Apostels Barnabas; Heberle,
in Herzog's Cyklopädie,
BARNABAS OR BARSABAS.
327
the Apostles all the time that the Lord Jesus - went in
and out' among them, beginning from the baptism of
John, unto the same day that he was taken up from
them. Such a change of letters is not unusual, and
moreover the Codex D and the Ethiopian translation
read, in the passage quoted, Barnabas instead of Barsa-
bas. In the Recognitions the name of Barnabas, not
of Barsabas, is identified with that of Matthias. This
leads to the supposition that the substitution in the
Acts of Matthias for Barnabas the Essene is not his-
torical.1 Indeed the connection of Essenes with the
aboriginal Church would have undermined the funda-
mental principle of the Acts, as it would have proved
the existence of Oriental and Gnostic elements in the
Church.
Like the Epistle to the Hebrews, Barnabas aims at
the conversion of his readers, probably the Judaising
party in Alexandria to which Apollos had referred, to
a higher because typical interpretation of the law,
to the new covenant dimly foreshadowed by the old, to
the spiritual fulfilment of all which seemed prophetic in
Judaism. At the same time the Apostle insists on that
particularist Judaism which excluded the Gentiles, as all
Essenes or disciples of John in Palestine seem to have
done, in contradistinction to the fundamental doctrine
of the universalist Therapeuts. Because Paul represented
the doctrines of the latter, Barnabas separated from
him, and so did Mark, the nephew or sister's-soul of
Barnabas, and the reported first bishop of the Alex-
andrian Church. If Barnabas was in Alexandria and in
Rome before the crucifixion of Jesus, as the tradition
in the pseudo-Clementines implies, he and probably
1 Acts i. 21-25; Recog. i. 60 ; Strom. ii. 20; Hipp. (?) ii. App.
2 Barnabas is said to have been as a direct disciple of Jesus in Alexan-
dria, according to the tradition recorded in the Homilies (i. 6-9) and
Recognitions (i. 7). If the latter gives the more correct and the original
tradition, the preacher in Rome, of whom the Homilies speak, was Barnabas,
and he pointed out to Clement of Rome the new doctrine,
328
THE GNOSIS.
Mark were teachers in Alexandria before Apollos
wrote, if he did, his Epistle to the Hebrews or Alexan-
drians, attributed to Barnabas by Tertullian;1 that is,
the Epistle to the Jewish Christian part of the Alex-
andrian Church.
The Christology of the Epistle of Barnabas differs
not only in the question about the admission of Gentiles
from that of Paul and Apollos. Barnabas, like these,
regards Christ as the Angel-Messiah, though, unlike
Paul and Apollos and the John of the Apocalypse, he
denies the Davidic descent of Christ-Jesus. Yet he
distinguishes Christ from Jesus by asserting that
his flesh was given up 'to corruption,' after he had
offered it for the sins of his people. Jesus revealed “the
resurrection from the dead,' but it is not said he rose
bodily. Jesus, who was manifested both by type
and in the flesh, is not the Son of man, but the Son of
God; since, therefore, they were to say that Christ was
the son of David, fearing and understanding the error of
the wicked (Jews), he saith : “ The Lord said unto my
Lord, Sit at my right hand, until I make thine enemies
thy footstool.” Thus also Isaiah, by a falsified text, is
asserted to have referred words to Christ, recorded to
have been addressed to Cyrus the Anointed. Barnabas
tries to prove that the wicked Jews cannot be the heirs
of the covenant, since the tables of the testament of
the Lord' were broken, after Moses had received
them written in the spirit by the finger of the hand
of the Lord.' But “learn now how We (the good
Jews) received it. Moses received as a servant, but the
Lord himself, having suffered in our behalf, hath given
it to us, that we should be the people of inheritance.'
In another passage Christ is called Lord of all the
world, to whom God said at the foundation of the
1 Partly recognised in the Churches under the title of “The Epistle of
Barnabas to the Hebrews,' which is probably the 'Epistle of Barnabas'
referred to in the Canon of Muratori (Hilgenfeld, l. c. 109).
THE TWELVE APOSTLES AS GREAT SINNERS.
329
ISI
M2.17
OUT 19
Our
world, Let us make man after our image, and after our
likeness.'1
“The prophets, having obtained grace from Him,
prophesied concerning Him; and He (since it behoved
Him to appear in the flesh), that He might abolish death,
and reveal the resurrection from the dead, endured
(what and as He did), in order that He might fulfil the
promise made unto the fathers, and by preparing a new
people for Himself might show, whilst He dwelt on
earth, that He, when He has raised mankind, will also
judge them. Moreover, teaching Israel, and doing so
great miracles and signs, He preached (the truth) to
him, and greatly loved him. But when he chose His
own apostles who were to preach His gospel (He did so
from among those) who were sinners above all sin, that
He might show. He came “not to call the righteous but
sinners to repentance.” Then He manifested himself
to be the Son of God. For if He had not come in the
flesh, how could men have been saved by beholding
Him? Since looking upon the sun which is to cease to
exist, and is the work of His hands, their eyes are not
able to bear his rays. The Son of God therefore came
in the flesh with this view, that He might bring to a
head the sum of their sins, who had persecuted His
prophets to the death. For this purpose, then, He
endured.' 'He himself willed thus to suffer, for it
was necessary that He should suffer on the tree. For,
says he who prophesies regarding Him: “Spare my
soul from the sword, fasten my flesh with nails, for
the assemblies of the wicked have risen up against
me.") 2
The sufferings of Christ, necessary for salvation,
were “foreshown' by the prophets. Pre-eminently
among the numerous references to Messianically inter-
1 We give the text contained in The Ante-Nicene Christian Library,
where the Codex Sinaiticus and the edition of Hilgenfeld have been con-
Sulted.
? Barn, xii.-xiv., V. vi.; comp. Ps. xxii. 21, 17, cix, 120.
330
THE GNOSIS.
preted passages in Scripture is that about the servant
of God slain like a lamb, which with the offering up
of Isaac is enumerated among the types of Christ's
vicarious sacrifice on the cross. Barnabas finds the
Messianic cross frequently referred to in the Old
Testament, by the side of the brazen serpent. Those
who have been renewed' by the remission of sins,
thus procured, have been refashioned,' they belong
to the second fashioning' or creation of “these last
days. This new creation is described as given over
to Christ before the foundation of the earth, and
as an effect of the Spirit of God, implied to have
been brought down from heaven by the Angel-
Messiah, who will return after 6,000 years, when the
finishing of all things (the Millennium) will take place
Like the cross, baptism has been prefigured in the Old
Testament. God has described both the water (of
baptism) and the cross' in the first Psalm, as also by
Zephaniah and Ezechiel.
Like Apollos in the Epistle to the Hebrews of Alex-
dria, to whom Barnabas seems to have addressed this
Epistle, a more perfect knowledge, a “more profound
gift, or “the engrafted spiritual gift,' a gnosis is referred
to, which Christ has 'put within ’ the newly created or
newborn, in those who are called the possessors of the
Spirit poured forth from the rich Lord of love,' who
brought it. The knowledge hid in parables,' about
things present or future, the readers of the Epistle
cannot understand, and this wisdom and understanding
of secret things' has been placed in us' by our blessed
1 Barn. . vii. xi. xii. vi. xv.; Ps. i. 3-6; Zeph. iii. 19; Ezek, xlvii.
12. The many irreconcilable quotations from the Old Testament, and later
from the earliest records of the words of Jesus, seem to be best explained by
the assumption that a gnostically reformed version of the Scriptures formed
part of the Scripture-collection of the Essenes and Therapeuts, which was
utilised, as was the Septuagint, in the composition of our Gospels and of
Pauline Epistles, according to Eusebius. Comp. Hebr. vii. 27, ix. 3, 4, and
the quotations in the writings of Justin Martyr.
ESSENIC CHARACTER OF THE EPISTLE OF BARNABAS. 331
ON
Lord. Barnabas asserts that these mysteries were not
made known to Israelites proper, or Hebrews, who were
6 abandoned,' for ' as it is written' in some Gospel)
'many are called but few are chosen.'1
Essenic are the following doctrines in the Epistle
of Barnabas. The Angel-Messiah as personal and abo-
riginal type of humanity; the distinction between a spiri-
tual and a material world, as of a way of light from
a way of darkness; the distinction of a celestial from
a terrestrial Messiah; the figurative interpretation of
Scripture; the secret tradition or gnosis of the Initiated,
connected with the Spirit of God brought by the Messiah;
the abolition of bloody sacrifices, and the typical inter-
pretation of those commanded by the law; the injunc-
tion to be spiritually minded, as a 'perfect temple to
God' in which he dwells and prophesies; the injunctions
not 'to stretch forth the hand' or to swear; to give
alms; to communicate in all things' with the neigh-
bour, not calling things one's own, inasmuch as “par-
takers in common of things which are incorruptible'
ought also to be of those things which are corruptible';
not to be hasty with the tongue, and "as far as possible'
to be pure in the soul’; to preserve' what has been
received (the secret things), neither adding to it or
taking from it'; to pacify' those that contend by
bringing them together’; to “confess' one's sins, not
going to prayer with an evil conscience.
Essenic is the injunction not, by retiring apart, to
live a solitary life,' as if already fully justified,' but to
come together “in one place, making .common inquiry'
concerning what tends to the general welfare. Essenic
in the Epistle of Barnabas is also the water-baptism as
a symbol of spiritual purity, and the rigid keeping of
the Sabbath, as a type of the seventh thousand of years,
of the day of the Lord' which shall be as a thousand
years. The return of the Son of God will lead to the
Barn. ix. I. xvii. vi. iv. Matt. xx. 16; xxij. 14; comp. 4 Esdr. viii. 3.
332
THE GNOSIS.
judgment, to cosmical changes, and to the beginning of
the eighth day;' that is, ' a beginning of another world.'
The eighth day was by Barnabas held to be a memorial
of the resurrection of Jesus which took place on that
day, or the first day of the week. Nothing is said of its
having been the third day according to the Scriptures,
but this is indirectly implied by the comparison drawn
between the death of Jesus and the slaying of the ram
or lamb, in the place of Isaac, with which the slaying
of the Paschal lamb by Moses seemed to be connected.
We are perhaps justified in regarding the Christology
of Barnabas as identical with that of Paul, and to explain
the separation of the former from the latter exclusively
by the dissension about admitting the Gentiles. Yet by
the denial of the Davidic descent of Jesus, Barnabas
taught a different doctrine than that in Paul's Epistles.
Moreover, he believed either, like Cerinthus, in a
double Messianic personality, one angelic one human,
or, like Simon Magus, in a mere apparent humanity
of Jesus. It is probable enough that both Paul and
Barnabas were pupils of Gamaliel, as reported. We
tried to show that Gamaliel as a leading Rabbi stood
in connection with that Essenic and Medo-Chaldæan
or, Magian tradition of which the Book of Daniel is the
earliest known exponent. Barnabas, the Palestinian Es-
sene, and Paul, the preacher of Therapeutic doctrines, had
this in common, that both regarded Jesus as the Angel of
God who can pardon transgressions, and whose resurrec-
tion was typified. Passing over as perhaps unhistorical the
account in the Acts about the first journey of Paul and
Barnabas from Antioch to Jerusalem, of which Paul says
nothing, the well-attested facts remain, that Barnabas, at
the bidding of the Twelve or not, introduced Paul to the
Church at Antioch; that Barnabas and Peter were at
Antioch by Paul called dissembling Jews ; that when
seventeen years after his conversion to the faith of Stephen
(the Therapeut) Paul was introduced by Barnabas to the
BARNABAS AND THE JOHN OF THE APOCALYPSE.
333
Apostles at Jerusalem, they were all afraid of him, but
recognised Paul and Barnabas as Apostles among the
Gentiles; and that at Antioch the contention between Paul
and Barnabas was óso sharp, that they parted asunder,'
and that Barnabas and Mark returned to Cyprus.
Barnabas seems to have stood nearer to the 'John' of
the Apocalypse, to which the Epistle refers indirectly,
than to Paul, to whose writings there is not any direct.
reference. Similarity of expression, and such views as
angels of Satan, can be easily traced back to a common
source, such as the teaching of Gamaliel. Unlike the
Esdras of the Apocalypse, Barnabas wrote in the time of
Domitian, whom he regarded as the last stumbling-block;'
After him he expected the Beloved of God to come to
his inheritance, at the end of 6,000 years from the
creation of the world. Then the temple of God shall
be built in glory, in the name of the Lord.'1
The Epistles of John.
The distinction between a true and a false know-
ledge or 'gnosis can be shown to have been already
made in the first century, and to have centred in
the denial of the human nature of Christ-Jesus. The
Docetics of the second century stood in direct con-
nection with the Essenes whose doctrines were similar
to those of Simon Magus and Barnabas. We regard this
false doctrine of the Apostolic and of the after-Apostolic
age as the original secret doctrine of the Essenes.
It was in so far opposed by Paul, as he clearly acknow-
ledged, at least in the Epistle to the Romans, that the same
Jesus Christ or Christ-Jesus was Son of God according
to the spirit of holiness, and was son of David according
to the flesh. On that basis Paul's doctrine was recog-
nised by the Church.
The Apostle John, or rather John the presbyter, as
1 Barn. iy. xvi. This settles the year 97 for its composition; comp.
Hilgenfeld, 1. c. 544, Note 1.
334
THE GNOSIS.
he called himself, wrote his three Epistles probably from
Ephesus, and perhaps before the destruction of Jeru-
salem, since he writes, “it is the last time,' which may
be referred to the Jewish Church and nation. John's
principal object is to oppose those who in the spirit of
Antichrist, and as "Antichrists,' denied in those Apo-
stolic days that Christ has come in the flesh. His con-
temporaries, Barnabas and Cerinthus, distinguished
between Jesus and Christ, thus denying the presence in
all ages of the Spirit of God in mankind. The Apostle
calls this the denial of the Father and the Son.
• The false teachers went out from us, but were
not of us.' Thus it seems to be implied that the
Essenes had separated from the recognised Judaism
ever since they formed the third or independent
party among the Jews, which they did at least about
150 years before the birth of Jesus. As they had
not continued with the Pharisees who sat in the seat of
Moses, so they had not continued with those who, like
John, had seen and heard,' who had looked upon,' and
whose 'hands handled,' the bodily manifestation or ap-
pearing, that is, the incarnation of the Word of Life.'
That Word or Logos is by John described as a spiritual
substance, as the seed or sperma, which if it “abide' in
man, causes him to be born of (from] God,' and prevents
him from sinning. 1
The false teachers, the 'many Antichrists' who had
even then arisen, that is, in the Apostolic age, are de-
scribed by the Apostle as if they were Essenes. What
he writes against their doctrine of Christ confirms the
fact we tried to establish, that the secret tradition of
the Essenes included the doctrine of an Angel who
would be manifested on earth as Messiah, but not as a
human embodiment of the Word or Spirit of God. The
very commencement of the First Epistle of John shows
that the Apostle found it necessary to testify, that he
1 1 John ii. 18–22; iv. 3; iii. 9.
THE APOSTLE JOHN AGAINST THE ESSENES.
335
and his fellow-workers had seen Jesus Christ with their
eyes, not as a bodiless spirit, as a phantom, but as a
human reality, that their hands had · handled 'the Word
of Life, Jesus Christ, the Son of God.
Like James, John does not regard the Word in the
heart of man, "his seed,' as a new spiritual faculty or new
gift of God, which had come to man after the incarnation
and sacrificial death of Jesus, according to Paul's decla-
ration. The Word of Life is the engrafted word of
which James writes that it is able to save the soul;'
it is “the word of God’which in the First Epistle of Peter
is described as “the imperishable seed,' living and abiding,
by which man is born again, and which Word Peter had
preached by the gospel. Neither John, Peter, nor James
distinguishes this Word, or Christ, from the spirit of
promise,' which came not till after the atonement
by the death of Jesus on the cross, according to Paul's
doctrine.?
The heretics against whom John writes his Epistles,
especially his First Epistle, denied that Christ had come
in flesh and blood ; they held that he came ' in water
only,' that is, that Christ or the Spirit of God was not
in Jesus at his birth, but descended and rested on him
at his baptism. The Apostle declares in opposition to
these false teachers, that Christ came also in the blood.'
Those whom the Apostle John calls Antichrists dis-
tinguished Christ from Jesus, as Cerinthus and the
writer of the Apocalypse of John'has done. These
teachers of a new and false doctrine asserted to possess
a knowledge or gnosis of Jesus Christ, but they kept
not ‘his commandments. The contents of the First
Epistle of John suggest with sufficient clearness, that
this gnosis which the Apostle John opposes is the secret
tradition of the Essenes. From this high probability
we are led to conjecture that the Essenes denied Christ's
coming in the flesh. This the writings of Philo con-
1 I Peter i. 23; James i, 18, 21; Rom. x. 5-9.
336
THE GNOSIS..
firm, who knew all about the Essenes, and held them
in high estimation, even if he was not a Therapeutic
Essene. Philo says nothing of a Messianic incarnation
or atonement. Like Simon and apparently Barnabas,
the Essenes denied the human nature of Christ-Jesus,
regarding him as the Angel-Messiah, as absolutely super-
natural, not as an incarnation of the Angel of God, but
as One come down from heaven, 'apparently as man,
yet not as man,' as 'Son of God, but not as Son of man.'
It is also Essenic what John writes about the false
the separatist Essenes, not the Therapeuts, with whom
we connected Paul, hated their brethren the Gentiles,
and denied that Christ is also“ a propitiation' for the
sins of the whole world.1
The false teachers in the time of the Apostle John
held, like the Essenes, that they did not transgress
against the law according to its literal interpretation,
inasmuch as by a figurative and spiritual interpretation
of the letter they considered themselves entitled to dis-
regard the Commandments which the letter of the law
imposed. By so doing they did not regard themselves
as sinning ; they said that they had no sin. John
opposes these Essenic gnostics by saying, that the
transgression of the law is sin,' that 'all unrighteousness
is sin,' that 'he that doeth sin is of the devil, because
doeth righteousness is righteous, even as He (Jesus
Christ] is righteous. Every righteous man 'is of God.'
Thus the Apostle John acknowledges the existence of
the Word from the beginning, and of the devil from the
beginning; he regards neither as a personality, but he
distinguishes the children of God' from the children
of the devil. This spiritual dualism, of Oriental origin,
was an apostolic doctrine. “For this purpose the Son
1 John v. 6; ii, 9, 11.
VA
JOHN AND PETER ON CHRIST.
337
of God was manifested, that he might destroy the works
of the devil,' that is, of the evil spirit.
That which was from the beginning,' Christ, the
Word or Spirit of God, was manifested in Jesus, in flesh
and blood. God sent that Divine Power, God -sent His
Son as a propitiation for our sins.' As in the Angel,
who can pardon sin, so in Jesus was the name or Spirit
of God. Therefore he could not sin, he was . begotten
of God' and 'sinneth not,' for 'he that hath been
begotten of God, he keepeth (preserveth] himself, and
the wicked one [the evil spirit] toucheth him not.'
God abode with Jesus, and the love of him was perfected
in him. God had given to Jesus, as he has given to
us, ' of his Spirit, and therein Jesus knew and know
we, that we abide in him and he in us.'
- This is the witness : that God gave to us eternal
life, and this life is in His Son. The Apostle does not
say that this life, the Word of Life, “that which was
from the beginning,' was the premundane Son of God;
but he says that this anointing power of God is ' in'his
Son, in Jesus the Anointed. Thus John's testimony on
the true doctrine of Christ is in perfect harmony with
the confession of Peter, that the man Jesus of Nazareth
has by God been anointed with the Holy Ghost and
with power. In this sense John testifies that the
Father hath sent the Son as Saviour of the world.
Jesus is the Son of God because his Spirit' or Word
abode in him and he in God.' So does God abide in
every man who confesses this; every such believer
abides in God." He that believeth on the Son of God
hath the witness in him.'2
The Divine Sonship is abiding communion and life
in the Spirit of God. That Word or Spirit which abides
in Jesus, the Son of God, is God; God is a Spirit. In
11 John i. 8; iii. 4-10; comp. for the denial of sin by Gnostics, Clem.
Alex. Excerpta ex-propheticis, § 15; Opp. p. 993; Hilgenfield, 1.c. 688,
? 1 John iii. 5; iv. 10-15; v. 18; v. 10.
338
THE GNOSIS,
an evidently genuine passage which is omitted, purposely
or not, in many ancient manuscripts, the Spirit of God
in man is clearly indicated to be the Father and also to
be the Son: “Whosoever denieth the Son, neither hath
he the Father; he that confesseth the Son, hath the
Father also.' Again: 'If that which ye heard from the
beginning abide in you, ye also shall abide in the Son
and in the Father. Therefore the Apostle writes : - We
are in the true One, in his Son Jesus Christ. This is
the true God, and eternal life.'1 It was necessary to
omit these words after the introduction of the doctrine
of the three eternal Persons, of which the Bible knows
nothing. The Word which was in the beginning, which
was in mankind, and also in Jesus, is the Father. Its
bodily manifestation in Jesus is called the Son, who
after his resurrection became an advocate with the
Father.
Nothing is said in the Epistles of John about a Per-
sonal Word who, as an angel, was with God before the
creation of the world. The Word of Life which was in
the beginning can abide in man; his word, his seed,
the incorruptible seed of the word of God, the engrafted
word, is able to save the soul. Those who have an
6 anointing (a Christ) from the Holy One,' from the
Father, require “no new commandment,' they know all
things,' they need not be taught a figurative interpre-
1
knowledge. The Word which the readers of this
Epistle have heard' is the old commandment, which
they had from the beginning. Also in the time of
But the law and the prophets until John,' him
included, had propliesied about the future coming of
that Word to the heart of man, so that the true light,
although actually in man, could not shine. It was
Jesus who showed by his words and works that the
1 1 John ii. 23, 24; v. 20.
JOHN AGAINST PAUL.
339
Spirit of God is in man, that the kingdom of heaven is
already come.' The Scribes and Pharisees 'shut up the
kingdom of heaven against men,' but some entered in
nevertheless, although by force ; they had to press into
it, for it suffered violence. Now, after the days of John,
and since the days of Jesus, who drove out evil spirits
by the Spirit of God, as did others in Israel, his be-
loved disciple, the Apostle John, could write a new
commandment, which thing is true in him (in Jesus
Christ) and in you, because the darkness is passing away,
and the true light now shineth.'1
Jesus did follow the promptings of his Word, of
his seed, therefore he sinned not, and he was the
Saviour of the world, a propitiation for the sins of men.
Christ, the Word or Spirit of God, did verily come in
flesh and blood; that power of God became incarnate
in the man Jesus, who by his life, not by his sacrificial
death, became a propitiation for the sins of mankind.
Because the reality of his blood was denied, John writes
that “the blood of Jesus cleanseth us from all sin.' This
is not a figurative expression, but a mysterious reality.
Whosoever has the Word of Life, the Spirit of God,
abidingly in him, is by that light of God enabled to
walk in the light as he is in the light,' and ' he cannot
sin.' For such there is no condemnation, nor need of
another Saviour than God himself, inasmuch as that
spiritual fellowship or communion with God cleanseth
us from all sin.' That saving cominunion with God is
the direct result of our walking in the light as God is
in the light. Because the great mystery of God mani-
fested in the flesh' was by false teachers in those days
denied, because Christ, the Word of God, was declared
not to have come in flesh and blood, that is, because the
presence of the Word or Spirit of God in man was
denied ; therefore the Apostle writes, that the blood'
of him in whom is no sin, that is, of him whom God had
' 1 John ii. 20, 7, 8.
340
THE GNOSIS.
anointed with his Spirit, that the blood of Jesus Christ
the Son of God cleanseth us from all sin. If the truth
is in us, and “if we confess our sins,' then God is faith-
ful and just to forgive us our sins, and to cleanse us
from all unrighteousness. Thus it is God himself, he
who is light, God manifested in flesh and blood, who
cleanseth us from all sin,' who is our Saviour. But
because Jesus, by his merit, is the perfect organ of
God's spirit, is the incarnation of God, therefore what
is said of the Father can be said of the Son also. It is
God who cleanseth us from all sin and who gives to us
eternal life. This forgiveness of sin, this life is in his
Son,' in Jesus the Christ.
In order to teach by word and deed the old com-
mandment, that the Word of God is in man's heart that
he may do it—which commandment had become a dead
letter; in order to teach the new commandment, the
thing which is true in him and in mankind ; in order
that the self-imposed darkness might pass away and the
God-granted true light might shine, Jesus had to tread
a forbidden path and to lay down his life for us. Thus
he enabled us to perceive the love of God. For God
was in him, and God is love. The followers of Jesus
ought-if necessary_to lay down their lives for the
brethren.'
In the Epistles of the Apostle John not a word is
said about a sacrificial or vicarious death of Jesus on
the cross as the Lamb of God. Like the Epistle of
James, the Epistles of John exclude the Paulinic doc-
trine of atonement, as found in the Gospel after John.'
• If Paul had already developed in his Epistles the
doctrine of Christ's atonement, as a necessary prelimi-
nary and condition of the coming of the spirit of pro-
mise; if Paul had declared, before the composition of
the Epistles of John, that the words of Moses about the
Word in the heart of man were a prophecy of Christ's
resurrection, then the Apostle John opposed not only the
RETROSPECT.
341
false doctrines of the Essenes, but also this doctrine of
Paul. .
Most Gnostics of the Apostolic and after-apostolic
age agreed in denying, that Christ, whom they regarded
as the Angel-Messiah, came in the flesh. But only
Cerinthus and his followers, as later Basilides, believed
in a merely temporary abiding of Christ in Jesus, in a
double personality of the Messiah, distinguishing the
terrestrial Jesus from the celestial Christ. Consequently
all Gnostics excluded a corporeal resurrection of Jesus
Christ, of which even Paul said nothing. This new
or dualistic form of gnosis, which Paul attacked in his
Epistle to the Colossians, paved the way for the unli-
mited co-operation of Paul and the twelve Apostles.
Because of this distinction between the Angel Christ and
the man Jesus, all Apostles would have opposed the
* Revelation of John,' as also the accounts transmitted
to us about the corporeal resurrection of Jesus. These
narratives seem to have been invented, not before the
composition of the fourth Gospel, perhaps with a view
to undermine the doctrine of two contemporaneous
Messianic personalities, and to establish the belief in
the Oneness of Jesus Christ.
Retrospect.
The conception of a non-material or spiritual from
a material world, the cosmic dualism, probably of East-
Iranian origin, was in course of time connected with a
severe mode of life, with an asceticism which prevailed
on the Ganges and on the Euphrates, and of which
there is no trace among the East-Iranians or Zoroas-
trians. Gautama-Buddha, the preacher of a tradition
from beyond, from a supermundane world, was re-
garded as one of the incarnations of the first of seven
342
RETROSPECT.
Archangels, of Serosh, the vicar of God, and the first
among the co-Creators of the universe. The proved
connection of Parsism and Buddhisin with Essenism
led us to the assumption that the Essenes expected as
Messiah an incarnate angel, like Buddha, the virgin-
son, and that they denied his birth in the flesh by
natural means. This hypothesis we found confirmed
by what we know about John the Baptist, the Ashai or
bather, the Essai or Essene. So mysterious was the ap-
parition of this celestial Messiah among men supposed
to be, that Philo, probably an Essene, abstains from
even referring to a theory on the subject. The Arch-
angelic Word of God,' the 'Highpriest of the profession,
the second God,' had appeared to Jacob and others,
but the idea is never expressed by Philo, that the most
ancient Son of God' would come in the flesh, either as
son of a virgin, like Buddha, or otherwise. Yet the
connection with Philo of Stephen, Paul, and Apollos,
the first proclaimers of the doctrine that Christ had
become incarnate in Jesus, leads to the almost provable
assumption that Philo felt bound to keep back some-
thing about the Messianic expectations of the Essenes.
If they expected an Angel-Messiah, they were by a
special oath bound not to reveal these expectations to
the uninitiated. Philo certainly did not, any more than
John the Baptist or Josephus, regard his contemporary
Jesus as the Messiah, but Elkesai the Essene did.
The Essenic doctrine of an Angel-Messiah, which
can be proved to have prevailed at the end of the Apo-
stolic age, must also have been recognised by the Initia-
ted among the Essenes in the time of John the Baptist
or Essene, since they were bound to transmit their doc-
trines in no 'other way'than they had “received them.'
Even in the fourth century, Epiphanius could attest that
the Essenes had not changed in anything. When John
sent the deputation to Jesus, he wanted to know, whether
Jesus was "he that should come,' the Tathậgata of
RETROSPECT.
343
Buddhists, the Angel-Messiah. The answer of Jesus,
when connected with other recorded sayings of his,
implies that he did not regard himself as an Angel, and
that he attributed the works which he did to the pre-
sence of the Spirit of God in man, which John announced
as future. John was a Gnostic, which word has the same
meaning as Buddhist.
The gnosis or deeper knowledge of the Essenes is
of Eastern origin, and centred in the doctrine of an
Angel-Messiah, of which there is no trace in any of those
portions of Hebrew Scriptures which were possibly
written before the exportation to Babylon, nor in the
first three Gospels. We have traced this Oriental and
Essenic gnosis, about the Angel-Messiah, in the Book of
Daniel and in several Jewish and Christian Scriptures
connected with the same. The most important expo-
nents of the new Messianic doctrine are the speech of
Stephen, the writings of Paul and Apollos, the Revela-
tion of John, not the Apostle, and the Epistle of Barna-
bas. But they not all followed Simon Magus in denying
that Christ came really in the flesh.
The Oriental and Essenic gnosis of pre-Christian and
Christian times, inasfar as it regards the Angel-Messiah,
was acknowledged by the Midrashim, the Targums, and
the Talmud. It was represented by John the Baptist,
opposed by Jesus, yet applied to the latter by Stephen
and Paul. The Apostle of the Gentiles coupled the new
Messianic doctrine with the Therapeutic principle of uni-
versality, for which reason he was opposed by the Gentile-
excluding or separatist Essenes. To these seem to have
belonged Simon Magus and Barnabas, for also the latter
in fact denied the human nature of Jesus, as did the
false teachers against whom the Apostle John wrote his
First Epistle. Paul promulgated a Gnostic, Essenic, and
essentially Buddhistic doctrine of Christ, whilst opposing
that form of gnosis which Cerinthus proclaimed, of which
the Revelation of John is the fullest exponent. Though
344
RETROSPECT.
.
issued forth from Judaism, Christianity applied to
Jesus, without his authority, a Messianic doctrine un-
known to and excluded by the Old Testament.
The fourth Gospel, still unknown to Papias, whilst
he knew the First Epistle of John, was assimilated in
form to the latter, with the intention of establishing
Apostolic authority for the Gospel of the Angel-Messiah
and the Lamb.
The Twelve and Paul agreed to work together on
the understanding that the kingdom of heaven is the
rule of the Spirit of God in mankind, and that by this
Divine power Jesus was of God anointed, was made
Christ. Thus the difference between the doctrine of the
anointed man and that of the anointed Angel was not
allowed to stand in the way of the practical purposes,
the uniting influences, of Christianity.
General Conclusion.
The Roman Church.
ULIN
Two different dates are given in the Gospels for the
crucifixion. According to the first three Gospels it
is the 15th Nisan, not the day when the paschal lamb
was killed, but the day following the 14th Nisan, on
which latter day, according to the fourth Gospel, the
crucifixion took place. This date, and consequently
the following third day, the 16th Nisan for the resur-
rection, Paul must have had in his mind when he wrote
about the passover slain for us,' and about the first-
fruits of them that slept,' evidently regarding Jesus
Christ as the antitype both of the paschal lamb and of
the paschal omer. “The Gospel after John'is alone in
harmony with Paul's Epistles, since the resurrection-day,
i John xviii. 28; comp. xiii. 1; xviij. 39; xix. 14. The day of the
Passover began with the evening of the 14th ; Eus. H.E. vii. 32, 18.
THE ROMAN CHURCH.
345
the first day of the week, is here the third day, whilst
that same “first day of the week’ is the second day
after the crucifixion according to the first three Gospels.
In the latter the narrative of the crucifixion excludes
the conception that Jesus, on the day of His death,
fulfilled in a literal sense the type of the 14th, and by
His resurrection the type of the 16th Nisan, according to
a figurative interpretation of the law. Yet in these
same Gospels the resurrection-day is referred to as the
third day. It is obvious that the first day of the week
cannot have been the third after the 15th of the month,
and also after the 14th of the month in the same year.
. We are therefore led to assume at the outset that
the passages in the first three Gospels about the resur-
rection on the third day may have been inserted after
the publication of the fourth Gospel, where alone the
narrative of the crucifixion harmonises with the state-
ments of Paul about the resurrection on the third day
according to the Scriptures.'
It can be rendered probable that this final re-
vision of the Gospels was a necessary consequence of
the paschal dispute which broke out in the middle of
the second century, when Bishop Polycarp, the asso-
ciate of the Apostle John and of other apostles, opposed
at Rome, in the presence of Pope Anicetus, the Easter-rite
of the Western churches, as established by Roman pres-
byterial tradition, and as supported, in the main point,
by the fourth Gospel, which forms part of our Canon,
but was not then referred to:
Paul distinguishes between the Jewish and the
Christian passover as between the prophesying type
and the fulfilling antitype, that is, he connects the slaying
of the Jewish paschal lamb with the crucifying of Jesus
as the slain passover or paschal lamb of the Christians.
Thus Paul prepared the way for the separation of the
Jewish from the Christian Passover, as we find it in the
account of the Last Supper in the Gospel after Luke,
346
GENERAL CONCLUSION.
7
The Passover or paschal supper having been made
ready, Jesus sat down, and the Apostles with Him, round
the table on which the paschal lamb was served. “And
He said unto them: “ Heartily have I desired to eat
this Passover with you before I suffer. For I say unto
you, I will not any more eat it, until it be fulfilled in
the Kingdom of God.”? Though not clearly stated,
· it is implied that Jesus did not refer to a mere spiritual
partaking of the Passover, but that He did eat the lamb,
on this final occasion, before His death, which would be
the fulfilment of the typical Passover, and thus the
beginning of the Kingdom of God. For the kingdom of
“the spirit of promise' would not come till after His
death, as Paul had declared. “And He took a cup,
gave thanks and said : take this and divide it among
yourselves, for I say unto you, I will not henceforth
drink of the fruit of the vine, until the Kingdom of
God shall come. ..
By reporting that Jesus spoke these words about
the fruit of the vine at the end of the supper, not before
it, as it is recorded in the first Gospel, the third Gospel
implies that Jesus did not Himself drink of the cup.
The expression "fruit of the vine’ seems to have been
changed from 'wine.' For the cup contained wine, to
which Paul never referred, and not merely 'liquor of
grapes, which was equally forbidden to the Nasirites,
as also, presumably, to the Essenes. Eating the lamb
and drinking the wine at the Passover was an institu-
tion so contrary to Essenic principles and rites, that
the Essenes, whom Philo calls the first allegorists, must
have figuratively interpreted this ordinance of the
Law, giving it a merely spiritual sense. An exceptional
permission to eat meat and drink wine at the paschal
ineal cannot be assumed to have been granted to the
Essenes.2 By implying that Jesus did not drink of the
. ' In Matt. xxvi. 21, 26 it is written: and as they (the disciples only ?]
were eating, he said.'
? According to Justin Martyr (Apol. i. 65 comp. 13) the cup of the Last
THE ROMAN CHURCHI.
347
cup, the third Gospel has approximated Jesus to Essenic
rites. Thus a mystic meaning has been given to the
cup, apparently connecting the cup of blessing,' the
attributed to Jesus in the first Gospel, about the cup
which He was about to drink, the cup of His last suf-
fering, which He prayed might pass from Him, and
which the Apostles were not able to drink. In Mark
these words are amplified by a reference to the baptism
(of the Holy Ghost) with which Jesus was baptized.
After having narrated the Jewish Passover which
Jesus ate with His disciples, the third Gospel gives a
separate account of a new sacrament instituted by
Jesus, which is almost literally reproduced from Paul's
Epistle. It is here clearly implied that the paschal
lamb is henceforth, after that Jesus had eaten of it, not
to be eaten any more, since its typical meaning was the
next day to be fulfilled by the death of Jesus on
the cross, as the slain Passover or paschal lamb of the
Christians, as Lamb of God. The bread is to be eaten
in remembrance of Him, of His body given for them,
and as (the symbol of) His body. In like manner the
cup, the drinking of which is not referred to, is ex-
plained as the symbol of the new covenant’in His
blood, shed for them. According to the Scriptures
every covenant required blood, and as the old covenant
was confirmed by the blood of the paschal lamb, so it is
implied that the new covenant would on the following
day be confirmed by the blood of Jesus as the Lamb of
God, in a non-literal but imputed fulfilment of the law.
It is obvious that the accounts of the Last Supper in
the three Gospels are based on the supposition that Jesus
was not crucified on the day of the slaying of the paschal
lamb, on the 14th Nisan. Yet this is implied by the
Supper, like the cup at the love feasts of the Christians, may have contained
' wine and water,' in the middle of the second century.
Matt. xx. 22; xxvi. 39; Mark x. 38; comp. Martyr. Polyc. 14.
348
GENERAL CONCLUSION.
fourth Gospel, which gives no account of the Last Sup-
per, because such narrative in such a place would have
led to inextricable confusion. Instead of it, the rite of
feet-washing is introduced.
Paul states in his account of the Last Supper that
the memorial rite was instituted by Jesus, not in the
night of the Passover, but in the night in which He
was betrayed,' which, according to the fourth Gospel,
was the night from the 13th to the 14th Nisan. The
Apostle clearly implies, by other statements, that Jesus
rose, visible or not, on the third day according to the
Scriptures,' that His death as the slain Passover took
place as antitype of the paschal lamb on the 14th Nisan,
and His resurrection as the first fruits' and the first
born' took place, as antitype of the paschal firstfruits, on
the 16th Nisan. It is therefore certain that Paul refers
to the 13th Nisan as to the night of the betrayal, and
the same is implied in the fourth Gospel. :
We assume here that Paul regarded Jesus as the
incarnate Angel of God, or the spiritual Rock which
followed the Israelites, in harmony with the almost
certain Essenic expectation of an Angel-Messiah, and .
that the twelve Apostles must have regarded Him as
the promised anointed man. It is quite possible that
Paul's implied doctrine of Jesus as the paschal lamb was
derived, like his Messianic doctrine, from the Essenes.
It has now to be shown that the Essenes had in
the first century a Passover-rite similar to that which
prevailed in all Christian churches after the Council of
Nice, when the paschal dispute was finally decided in
favour of the Roman-Alexandrian Easter-rite.
Eusebius connects the Therapeutic “festival of our
Saviour's passion,' described by Philo, the contempo-
rary of Jesus, with what was still in the fourth century
in vogue among the Christians, that is, with the
customs that are observed by us alone at the present
day, particularly the vigils of the great festival.'
in harmoni tual Rock
that +Essenic exne
THE ROMAN CHURCH.
349
According to Philo, the Therapeuts, whom Eusebius
reckons among the aboriginal Christians, were accus-
tomed to pass special days of their Easter festival ' in
fasting1 and watching, and in the study of the Divine
Word. Now, this is what the Christians in the fourth
century continued to do, as Eusebius testifies, who
declares that the same customs' which were observed
by the Christians alone,' in implied contradistinction
to the customs of the Jews, had prevailed in the first
century among the Therapeuts, as described by Philo.
It is thus proved that in the fourth century, and
after the decisions of the First General Council, the
Christian Church recognised the connection of its
Easter-rite, as then universally accepted, with that of
the Therapeutic Essenes of the first century. From
this it necessarily follows that the Christian - vigils of
the great festival of our Lord's passion,' to which
Eusebius refers, corresponded with a similar fasting
and watching of the Therapeuts, as practised by them
before the middle of the first century, that is, probably
not later than a few years after the crucifixion of
Jesus, and as possibly also practised by Essenes in pre-
Christian times.
Philo wrote a treatise on the festivals' of the law,
as figuratively interpreted and mystically observed by
those who were in the habit of turning plain stories
into allegory,' that is, by the Therapeuts, the sect
which 'first pre-eminently studied' the “invisible sense
that lies enveloped in the expressions, the soul.' Philo
shows that the feast of the 14th Nisan, when the
people of the Hebrews offer sacrifice, which the The-
rapeuts did not, was by these Essenes regarded as
“figuratively' representing the purification of the soul.'
in
If Jesus has spoken the words attributed to Him in the Gospel after
Matthew (ix. 14, 15), He has sanctioned the fasting, which originally was
a rite of the disciples of John the Baptist or Essene, as distinguished ex-
pressly from that of the disciples of Jesus.
350
.
T
GENERAL CONCLUSIONOn that day they fulfilled their hereditary custom
with prayer and songs of praise. Instead of eating
the lamb on the 14th Nisan, they connected that day
with a fulfilment to which the type of the paschal lamb
pointed, and to which fulfilment, or deeper and real
meaning of this rite, they looked forward. They ex-
pected a fulfilling antitype of the paschal lamb. Did
the lamb without blemish refer to it which, according
to the Law of Moses, was to be offered to God on the
third day after the eating of the paschal lamb ?
The great Alexandrian mystic-probably himself a
Therapeut-then describes the meaning of the 15th
Nisan, as a day of cheerfulness and giving of thanks
to God,' as the first day of unleavened bread, the day
of the great migration' which the Israelites made from
Egypt, the memorial-day of the gratitude due for
their deliverance. He does not refer to the holy con-
vocation' which the law orders on this day. Then
Philo explains the subsequent festival, named the
sheaf,' which Moses ordered to be solemnised on the
16th Nisan. On this day of the offering of the paschal
omer, on the third day after the slaying of the paschal
lamb, the Therapeuts seem to have held the holy con-
vocation' which the law ordains on the day before.
Philo calls the 16th the festival of the solemn as-
sembly,' which festival was the prelude of another
festival of still greater importance,' of the day of Pente-
cost, or of the fiftieth day, which was reckoned by the
Therapeuts, and according to the law, from the 16th
Nisan. There can therefore be no doubt that the The-
rapeuts regarded the 16th Nisan, the day of the offering
of the paschal omer, and of the lamb 6 without ble-
mish,' the day of their holy convocation or solemn
assembly,' as the day when they expected, in the early
hours of the morning, the fulfilling antitype of the
lamb offered to God the third day after the 14th
THE ROMAN CHURCH.
351
Nisan, when 'the people, but not the Therapeuts, con-
tinued to slay the paschal lamb, only as a memorial of
the past, not as a type of the future.
This great festival, the day of the solemn assembly,'
preceded by solemn night-watches, not only by Thera-
peuts and early Christians, but also by all Christians
after the Nicene Council, is what Eusebius calls “the
great festival of our Lord's passion, which was pre-
ceded by vigils. Of course Eusebius refers to the day
of the resurrection which, as will be pointed out pre-
sently, had just been fixed by the council, for all
churches, to be solemnised on the Sunday after the
14th Nisan, in harmony with the Roman-Alexandrian
rite. The Church historian might have more correctly
called it the great festival of our Lord's resurrection,
but already Tertullian had called both days, the day
of the crucifixion and the day of the resurrection, 'the
day of the Passover.'1 Without taking cognizance of
the days of the month, Eusebius is bent upon connecting
the solemnities in Christian Churches on the holy even
of Saturday before Easter with the corresponding vigils
of the Therapeuts and early Christians:
Philo did not designate the Therapeuts as Christians,'
and we shall see that this name for the so-called disciples
of Jesus was preceded by that of Essaioi, by which name
the Alexandrian contemporary of Jesus designates those
whom Josephus calls Essenes. Also the Jewish his-
torian does not yet know “Christians,' or any party
distinguished from Essenes as from Pharisees and Sad-
ducees. The connection of Christians and Essenes,
darkly implied by Philo and Josephus, is clearly con-
firmed by Eusebius. He insists on the identity of the
Therapeutic Easter-rites and of those of the Christian
Church, that is of the original practices handed down
from the Apostles. By this statement he would force
us to conclude that the twelve Apostles sanctioned the
Tert. de Orat. 14; de Cor. Mil. 3.
352
GENERAL CONCLUSION.
ma
Easter-rite as all Christians observed it after the Council
of Nice, and that the Apostles either were Essenes, or
had accepted the “hereditary custom’of the Therapeuts
respecting the Passover.
It is impossible to assume that the hereditary
custom' of the Therapeuts, of “the first' who had
found, according to Philo, the deeper sense or gnosis
of the Passover-rite and its Messianic fulfilment, did
not date from pre-Christian times. They looked for-
ward, long before the crucifixion of Jesus, to whom
Philo does not refer, to the fulfilment of what was dimly
indicated by the slaying of the paschal lamb on the
14th Nisan; and they must have expected that fulfil-
ment on the 16th Nisan, on the third day, according to
their figurative interpretation of the Scriptures. On
that day, we are informed by the three first Gospels,
the twelve Apostles were surprised by what they con-
sidered ‘idle tales' of women, by their reports about
the visible resurrection of Jesus from the grave. We
are told of these women, that they watched at the grave
of Jesus, instead of following the Jews to the temple for
the solemn offering of the first fruits and of the lamb
without blemish. They must be regarded as represen-
tatives of Essenic expectation. If on the morning of the
third day after His death and after the slaying of the
paschal lamb Jesus was visibly raised from the grave,
this miracle could only be regarded as the fulfilment
and thus the confirmation of what the Essenes expected
about the antitype of the lamb offered to God with the
firstlings on the third day after the slaying of the
paschal lamb..
Could it be asserted that Jesus died contempora-
neously with the slaying of the paschal lamb, and that
He rose from the grave, as Paul asserts, on the third
day, that is, early in the morning of the 16th Nisan,
when the paschal omer and the lamb without blemish
were offered in the temple to God?
THE ROMAN CHURCH.
353
The words in the end of the Sabbath, as it began
to dawn toward the first day,' or, 'very early in the
morning of the first day of the week,' or when it was
just beginning to dawn,'or, “on the first day of the week,
while it was yet dark, clearly point to the very day
and hour when the paschal omer was offered in the
temple, in the early morn of the 16th Nisan. It is the
exact time when, after solemn vigils,' the Therapeuts,
according to the hereditary custom of their sect, began
the great festival, the day of 'solemn assembly,' and
when we may presume them to have expected the ful-
filment of what was prefigured by the offering of the
first fruits and the lamb without blemish, on the third
day after the slaying of the paschal lamb, on the 16th
Nisan. This day of the reported visible resurrection
of Jesus was, only according to the fourth Gospel, the
third day after his crucifixion, which latter is implied to
have taken place on the 14th Nisan.
We shall see that it is this Gospel only which sup-
ports the Easter-rite of the Christian West in the second
century, whilst the Easter-rite of the Eastern churches
is based on the narrative about the crucifixion in the
first three Gospels. It will become evident that the
paschal dispute which was openly declared about the
middle of the second century was founded not only on
a difference of ritual, but on the question whether the
law was to be literally or figuratively observed. The
real question was whether Jesus had died on the 14th
Nisan, contemporaneously with the slaying of the paschal
lamb, as antitype of the same, or on the 15th Nisan, the
day of the liberation from the Egyptian house of servi-
tude, thus pointing to a spiritual exodus from spiritual
bondage. It can be shown that the paschal dispute
was indirectly connected with the doctrine of Jesus
Christ as the Lamb of God.
It was in the year 155 that Bishop Polycarp of
Smyrna declared, before Pope Anicetus, that he had
A A
354
GENERAL CONCLUSION.
solemnised the Passover with the Apostle John, and that,
in accordance with this apostolic tradition, the Eastern
churches preserved the Jewish Passover, especially
the Jewish paschal supper, which they continued to
solemnise in the night of the 14th Nisan, as the parting
supper of the Lord, whilst on the following day they
kept the day of His crucifixion. The Western churches,
led by Rome and Alexandria, took no cognisance of the
Jewish Passover, and opposed the apostolic rites which
Polycarp represented by the tradition which presbyters
had transmitted who preceded Pope Anicetus, and by
which he was bound.
According to this Roman ritė, the 14th and the
15th Nisan might fall respectively as much as five and
seven days before the memorial days of the crucifixion
and of the resurrection, but these two events of Gospel-
narrative could not be solemnised respectively on two
successive days. The Roman Church, according to its
presbyterial tradition, fixed the Sunday after the 14th
Nisan as the day of the resurrection, the preceding
Friday as the day of the crucifixion, and thus the Satur-
day in Easter-week vaguely corresponded to the Jewish
great Sabbath of the paschal week, which however was
fixed by a day of the month, by the 15th Nisan, the
first day of unleavened bread, the week-day of Sabbatical
rest.1
It is in harmony with this Roman Easter-rite, which
was opposed by Polycarp, the associate of John and
other Apostles, that the day of the resurrection is de-
scribed in all four Gospels as the day after the seventh
day or Sabbath, and yet as the first day of the week,
and as a Sunday, not as a week-Sabbath determined by
the 15th Nisan. That day might have fallen on the
seventh day or Sabbath, and the 16th Nisan might have
fallen on the day after the real Sabbath, on the first day
1 Levit. xxiii. 11, 15.
THE ROMAN CHURCH.
355
of the week, according to Jewish reckoning, this being
Christian week. But if so, the crucifixion had taken
place on the day previous to the resurrection, according
to the narratives in the first three Gospels. Only ac-
cording to the fourth Gospel the first day of the week,
or resurrection-day, is the third day after the crucifixion.
It is to be remarked that all Gospel accounts about
the resurrection, but only the crucifixion account in the
fourth Gospel, confirm the Roman Easter-rite. It fol-
lows, that the day of the crucifixion, the 15th Nisan
as the first three Gospels assert, was the seventh day or
Sabbath, and cannot have been the day before the
Sabbath as stated in all four Gospels. Only according
to the fourth Gospel the crucifixion was on the 14th
Nisan, thus on Friday, in harmony with the Paulinic
Easter-rite as fixed by Roman presbyters who had pre-
ceded Pope Anicetus.
By fixing, for all years to come, week days instead of
days of the month for the solemnities in memory of
the crucifixion and the resurrection, the Roman Church
obliterated the typical importance of the 14th as well as
of the 16th Nisan. Thus the dangerous question was
prevented from arising, whether the resurrection of
Jesus had taken place on the day after His crucifixion,
according to the statements of the first three Gospels,
or on the third day according to the Scriptures,' as
Paul's Epistles and the fourth Gospel clearly assert or
imply.
If about the middle of the second century the so-
called Gospel after John had been recognised by the
Church, whether as an Apostolic work or not, some
mention must have been made of it during the
paschal dispute. Polycarp must have declared such
scripture to be not apostolic and not historical, inasmuch
as it asserts what the Eastern churches, the Quarto-
decimans, could not admit, but what the Roman and the,
1
4 A 2
356
GENERAL CONCLUSION.
Western churches held, that Christ was crucified con-
temporaneously with the slaying of the Jewish paschal
lamb, and as antitype of the same, as Lamb of God.
Again, Anicetus must have referred to this apostolic
authority for the Western rite, and for the doctrine of
the Lamb of God. If any reference to the Gospel
after John' had then been made by either party,
Irenæus and Eusebius must have made the most of it in
their accounts of this dispute. Irenæus informs us that
“Anicetus yielded’in so far to Polycarp, out of respect,
that he permitted him to consecrate the elements in
his presence, and that 'they separated from each other
in peace, all the Church being at peace; both those that
observed and those that did not observe, maintaining
peace.'
The difference "continued. It was not merely a
question of calendar or about the manner of fasting,'
whether the fast should be kept one day, two days, or
more. In fact, Polycarp insisted, on the authority of
the twelve Apostles, that the Jewish paschal supper
with the paschal lamb must continue to be solemnised
by the Church of Christ, and that this ought to be
done, according to apostolic custom, on the day when
Jesus ate the lamb with His disciples. In fact, Anice-
tus insisted, on no other authority than that of some
presbyters who had preceded him in Rome, that Jesus had
not eaten the paschal lamb before He suffered, though
the first three Gospels assert this, but that He was cruci-
fied on the day when the Jewish paschal lamb was slain,
and that Jesus was, as Paul had declared, the antitype
and divinely ordered fulfilment of the same. The
difference was essentially one of dogma, and pointed to
the doctrine of Jesus Christ as the Lamb of God, of
which doctrine the first three Gospełş say nothing,
whilst it forms the very basis of the fourth Gospel. So
important were the issues of this dispute held to
be about forty years later (196), that when Bishop
THE ROMAN CHURCH.
357
Polycrates of Ephesus and the bishops of Asia Minor
renewed the dispute, Pope Victor—vainly opposed by
the peacemaker Irenæus-excommunicated all who
opposed the Western rite, which was then accepted
by a few of the Eastern churches.
Was the crucified Jesus, as antitype of the paschal
lamb, the fulfilment of what the law in its literal sense
could be held to have predicted, or had he not brought
about such a fulfilment ? Was Jesus crucified on the
day when the paschal lamb was slain, on the 14th
Nisan, and did He rise from the grave the third day ac-
cording to a figurative interpretation of the Scriptures,
that is, as antitype of the paschal omer and lamb with-
out blemish, offered on the 16th Nisan? Or was this
day of the reported visible resurrection from the grave
the second day after the crucifixion of Jesus on the
15th Nisan, as the first three Gospels unanimously re-
port? It is certain that these three Gospels record what
the twelve Apostles knew abouť the day of the cruci-
fixion, whilst by the fourth Gospel the doctrine of Paul
is conveyed, and falsely attributed to the Apostle John,
that is, the doctrine about Jesus having died on the
14th Nisan and having risen the third day according
to the Scriptures.'
No further evidence is needed for asserting that
the Quartodeciman paschal rite was upheld by the
Apostle John's Church in Asia, which his associate
Bishop Polycarp of Smyrna represented and defended
against the Pope at Rome, who represented all the
Western churches and Alexandria. But an important
confirmation of this assertion is contained in the en-
cyclical letter of the Church of Smyrna concerning the
martyrdom of its bishop, Polycarp. Hilgenfeld has
incontestably proved that according to this generally
| Hilgenfeld, Der Paschastreit (1860), comp. Zeitschrift f. W. T. 1861,
pp. 285-318.
358
GENERAL CONCLUSION.
authentic monument of Christian antiquity, Polycarp
suffered martyrdom in the year 166, on Tuesday, March
26, that day being the great Sabbath,' that is, the
15th Nisan, on which day of the month Jesus had been
crucified, according to the first three Gospels. This
letter indirectly but clearly points out the above-named
and other parallels with the passion of Jesus as related
by these Gospels. The letter confirms that the Quarto-
decimans, on the authority of John and of other
Apostles with whom Polycarp associated, continued,
according to the law, to regard the Passover as fixed
by the day of the month, and that they would have
opposed the solemnisation of Easter on fixed days of
the week, as sanctioned by the Church at Rome and
the Western churches generally.
: Hilgenfeld and his party are in a position trium-
phantly to declare that critical historical inquiry in
the paschal dispute has maintained victoriously, against
all raging and stormy attacks, a firm stronghold of the
Church, which covers the domain of a free Gospel in-
quiry equally well as the right understanding of the
most ancient Church history.
The paschal dispute, in fact, was based on that
disagreement between the twelve Apostles on one
side, and Paul on the other, which it was the object of
the Acts to obliterate, but which the Epistles of Paul
clearly establish.To conclude. Jesus is not connected
with the type of the paschal lamb in the first three
Gospels, and this doctrine is there quite excluded,
whilst the fourth Gospel connects it with the testimony
of John the Baptist or Essene, and with the fact, there
alone implied, that Jesus had not eaten the paschal lamb
the day before His death, but had been crucified three
days before His resurrection as antitype of the lamb,
as the Passover of the Christians, according to Paul's
i See Appendix.
THE ROMAN CHURCH.
359
definition. Polycarp and Polycrates stood up for the
paschal doctrine and rite of the twelve Apostles, the
Popes Anicetus and Victor for that of the Apostle Paul,
which was finally recognised by the Council of Nice.
Eusebius wrote his Church History up to the year
of the council, and as an introduction to the same. He
died fifteen years after it, in 340. The paschal dispute
was his great difficulty. Even the writings of the
peacemaker Irenæus, though intended to show that
it was merely a ritual dispute, dimly showed the deeper
grounds of dissension. The Arian dispute which had
arisen in the time of Irenæus, and which the Council of
Nice settled contemporaneously with the paschal dis-
pute, centred in the doctrine of the divinity of Christ
and in the doctrine of three Divine Persons in Unity.
If Christ was not the pre-existing Angel-Messiah and
Lamb of God from the beginning, the doctrine of the
Trinity could not be established. But if these new
doctrines could be applied to Jesus, the doctrine of the
Trinity could not be evaded, and must be acknowledged.
Paul had clearly taught or implied that Jesus Christ
was the incarnate Angel of God, the spiritual rock'
which followed the Israelites, 'the Man from heaven,'
and the Creator of the World, by' whom all things
were made, who had come in the likeness of sinful
flesh, and who was crucified as antitype of the paschal
lamb, as Lamb of God. Paul was not directly referred
to during the paschal dispute, and yet the tradition of
some presbyters who had preceded Pope Anicetus was
the Paulinic tradition, whether or not also that of the
Essenes. Nor did either party refer to the fourth
Gospel, which supports the Paulinic doctrine and the
Roman Easter-rite.
Eusebius pleaded the cause of Arius at the Council
of Nice, although four years earlier this Alexandrian
presbyter had been excommunicated by his bishop, on
the ground that according to his doctrine Christ could
360
GENERAL CONCLUSION.
not be the true God, but only a divine being, whether
angelic or human. It is perhaps doubtful whether
Arius regarded Christ as an anointed angel, or as an
anointed man. But it is certain that Eusebius regarded
Jesus as the incarnate Angel of God, “the Word of
God, God of God, Light of light, Life of life, the only
begotten Son, born before all creation, begotten of God
the Father before all ages, by whom also all things
were made; who on account of our salvation became
incarnate, and lived among men; and who having
suffered and risen again on the third day, ascended to
the Father, and shall come again in glory to judge the
living and the dead.
To the form of the creed as drawn up by Eusebius
various additions were made, especially the expressions
of the substance of the Father,' and “consubstantial with
the Father,' and the doctrine of Arius was expressly
anathematised : “But those who say that there was a
time when he was not, or that he did not exist before
he was begotten, or that he was made of nothing, or
assert that he is of other substance or essence than the
Father, or that the Son of God is created, or mutable,
or susceptible of change, the catholic and apostolic
Church of God anathematises.'
Having first objected to these additions, Eusebius
afterwards gave his assent to the Nicene Creed as
acknowledged by the council, but he explained the
additions in the sense of his previous assertions, by
saying that the condemnation of the assertion that
before He was begotten He had no existence, does not
involve any incongruity, because all (after the death of
Arius) assent to the fact that He was the Son of God
before He was begotten, according to the flesh.?1
Eusebius, in thus yielding, in form at least, having
regard to peace, as dreading lest we should lose a right
understanding of the matter,' did more than Polycarp
Socrates, H. E. i. 8; Theodoret, H. E. i. 11, 12.
THE ROMAN CHURCH.
361
had done when he confronted Anicetus during the
paschal dispute, which was connected with what became
the Arian dispute. Both disputes were now closed, and
his Church History up to this first general council had
to be written with an eye to the compromise then
in fact recognised by the Council of Nice. The Church
historian undertook to prove that its decrees were in
harmony with the one tradition which the twelve Apostles
as well as Paul had transmitted. Yet Eusebius cannot
bring forward a single fact or argument in favour of
his attempt to establish the non-apostolic origin of the
tradition represented at the beginning of the paschal
dispute by Polycarp, the associate of the Apostles.
He does not say who were, in his opinion, the simple
and inexperienced authors of the apostolic practice
opposed by the presbyters of Rome, who did not
observe, neither did they permit those after them to
observe it.' Already Irenæus could write to Pope
Victor that his predecessors did not cast off any one
'merely for the sake of the form.' Like Irenæus,
Eusebius is bent upon denying the existence of dogmatic
differences in his time, and above all they both are
careful not to admit, and they even try to render im-
possible, the assumption that dogmatic differences can
have existed between the twelve Apostles and Paul.
Eusebius unhesitatingly declares that “the very differ-
ence in our fasting establishes the unanimity of our
faith.'
Eusebius had serious reasons for supporting the apos-
tolic origin of the fourth Gospel by earlier testimony than
that of Irenæus. He had to show, if he could, to what
testimony, in favour of the composition of that Gospel
by the Apostle John Anicetus might have referred ; how
the Pope.could have convinced Polycarp of his error in
promulgating: a remoter tradition than that of the
Western churches, but which had originated in sim-
plicity and inexperience, and could not have been
M
TS
362
apostolic, as Polycarp asserted. For this purpose
Eusebius must have cited, in the first place, Papias,
bishop of Hierapolis, whom Irenæus had designated as
a direct disciple of the Apostle John.1 Eusebius can
only show that Papias, who knew the first Epistle
of John, referred but to two Gospels, of Mark and
Matthew. Eusebius cannot show that Papias referred
_any more than Polycarp-to Paul personally, or to
the third and fourth Gospels. Yet Polycarp in his
epistle (ch. iv.) cites and explains a passage from the
first Epistle of John (iv. 3) the Apostle and his as-
sociate.
In the second place, Eusebius had to utilize for his
purpose the writings of Hegesippus. . He gives extracts
from this Jewish-Christian's Memorials of Apostolic
Doctrine. He was a born Jew, whose lifetime almost
covers the second century, and of whom he writes that
in his Memorials 'he left a most complete record of
his own views.'2 Having considered the unhistorical
nature of Eusebius's declaration, that the practices of
the Therapeuts, described by Philo and sanctioned by
Rome, were those which the first heralds of the
Gospel’ had handed down from the Apostles,' we are
bound to accept with great caution what he says
about the private if not peculiar views of Hegesippus.
Referring to the ancient heresies prevalent among
the Jews,' Hegesippus stated that there were also
different opinions'in Israel - against the tribe of Judah
and the Messiah. He distinguishes the Messianic
opinions of the Essenes from those of the Sadducees
and Pharisees. According to Hegesippus, Christianity
had evolved from Judaism, but not by a figurative
interpretation of the Scriptures. For not a word is
attributed to Hegesippus which could be explained as
sanctioning the Essenic mode of interpretation, their
Iren. Haer'. v. 33, 4 f.; but compare Eus. H. E. iii. 39, 1 f.
? Hist. Eccl. iv. 22; comp. 8; ii. 23 ; iii. 11.
THE ROMAN CHURCH.
363
rites or doctrines. What he says about James, the
brother of the Lord, proves that Hegesippus must have
regarded Jesus as the anointed man announced by the
law and the prophets,' not as the anointed angel
If it can be established that Paul has applied to
Jesus, as Stephen had done before him, this new
Messianic conception, although Jesus had opposed it,
then it will follow that the difference between the
twelve Apostles and Paul was based on nothing less
than on different opinions about Christ.
After the loss (destruction?) of the work of Hege-
sippus it cannot be proved, but it is almost certain,
that it contained direct attacks against Paul. For one
such passage has been cited by Stephanos Gobaros,
of the sixth century, who had put together the di-
verging and contradicting sayings of the Fathers on dog-
matic questions. Hegesippus referred to Paul's having
written that God had revealed to him through His
spirit what eye had not seen, nor ear heard, and
which had not entered the heart of man. Yet Jesus
had said to the twelve Apostles: "Blessed are your
eyes for they see, and your ears for they hear.' Hege-
sippus had added that Paul, by such 'vain’ saying,
had placed himself in 'lying contradiction' to Matthew.
It is not likely that this was the only passage which
Eusebius found it convenient not to cite in his Church
History, calculated to show that the doctrinal unity of
the present had always existed in the past.
We saw that Eusebius connects the Roman Easter-
rite directly with Essenic practices, as recognised by
the Apostles. Moreover, he actually declares it to be
"highly probable’ that the Scriptures peculiar to the
order of the Therapeuts, which they had received from
the founders of their sects, were made use of in the
composition of our Gospels and of the Pauline Epistles,
i Photius Cod. 232.
364
GENERAL CONCLUSION.
especially that to the Hebrews.1 So determined was
the Church historian to use every conceivable argument
in his attempt to connect the indubitable and acknow-
ledged Essenic Easter-rite of the Roman Church with
the twelve Apostles as well as with Paul! Can it be true
that the rite in question was indeed transmitted by the
twelve Apostles, although Polycarp declared the con-
trary? If Peter founded the Roman Church, the
Jewish-Christian origin of which is undisputed, can he
and can John be regarded as having been originally
Essenes, or as having become the promulgators of
that anti-Jewish influence in Rome decided the Easter-
rite in that Church sooner or later after the death of
Peter, in accordance with Paulinic and Essenic (Gnostic?)
tradition?
According to Hegesippus it was after the reign of
Trajan (98–117), after the death of the Apostles and of
the direct hearers of Jesus, that “false teachers,' who up
to this time had been or may have been skulking in
dark retreats,' as Hegesippus admits, openly came for-
ward with combinations of impious error by fraud and
delusions, preaching against the gospel of truth.'
Before the open and combined attack of these false
Gnostics, the peace in the virgin-Church had not been
disturbed. It seems that already before this time, ac-
cording to a statement of Polycarp, recorded by Irenæus
the Apostle John had stood up against Cerinthus, and
designated him as “the enemy of truth.' But Hegesippus
does not refer to Cerinthus as a disturber of the peace,
perhaps because Cerinthus, whether he wrote the anti-
Paulinic Apocalypse or not, like the Jewish-Christian
historian, did not recognise the Apostle Paul.
Nor does Hegesippus seem to have connected with
the open gnostic conspiracy in the time of Trajan either
Simon Magus nor his 'successor' Menander, with whom
' Hist. Eccl. ii. 17.
THE ROMAN CHURCH.
365
Eusebius connects Basilides and Saturninus, as well as
Cerdon, who preceded Marcion. But already in the year
of Trajan's accession (97–98) Barnabas, by his Epistle, had
crossed the border, the non-overstepping of which had
until then kept the peace in the Church. Not only because
of Paul's admission of the Gentiles, Barnabas separated
from him. It is probable that Hegesippus regarded the
anti-Jewish teaching of Barnabas as the beginning of
the open attacks on the true Church. For Barnabas
represented Essenic-Gnostic doctrines, and opposed by
his advanced Paulinism the compromise which Paul tried
to accomplish with Judaism. It was not necessary for
Hegesippus to consider the moderate and tolerating
Judaism expressed in the so-called first Epistle of
Clement, whether composed already in 68 or from 93
to 96' or in 120. But the false Gnostics with their
ultra-Paulinism followed the advanced Paulinism of the
Epistle of Barnabas, and they left in its isolation the
Epistle of Clement which first sets up the authority of
· Peter and Paul. The compromise which the Gnostics
intended to bring about was to lead to far greater con-
cessions from the Jewish-Christian party. They did not
forget that shortly before his death Paul had been de-
signated as the chief of a sect everywhere spoken
against, therefore as a false teacher.
According to Epiphanius it was shortly before the
paschal dispute that the leading Gnostics, among them
Marcion, the great anti-Judaist, went to Rome and
asked the Roman presbyters, whose predecessors had
declared Paul to belong to a sect everywhere spoken
against, whether the old bottles would do for the new
wine. Did the Gnostics point to a revision and amplifi-
cation of the Gospels? Did they point to the necessity of
a new Gospel in which the law of Moses would be openly
asserted to be only the law of the Jews, as is done in
the fourth Gospel ? Did these Gnostics, whose con-
nection with the Essenes and with some of Paul's
366
GENERAL CONCLUSION.
doctrines we have pointed out-did they plead before
the Roman elders the necessity of asserting in the new
law of a new Gospel that the Jews always misunder-
stood the words of Jesus by not interpreting them
figuratively, according to Essenic-Gnostic fashion ? Was
the new Gospel to assert that John the Baptist or
Essene had pointed to Jesus as the Lamb of God, that
His crucifixion had taken place contemporaneously with
the slaying of the paschal lamb, and His resurrection
on the third day, according to Paulinic and Essenic
tradition? If so, the anti-Jewish fourth Gospel must
have become recognised by the churches after the com-
mencement of the paschal dispute, sooner or later after
the year 155, and the Essenic character of the Gospel
after John' as well as of the Pauline Epistles would
become probable. Then the otherwise unaccountable
statement of Eusebius about the insertion of Essenic
tradition in all four Gospels as well as in Pauline Epistles.
would be confirmed by the fourth Gospel, which is so
directly connected with Paul's Epistles.
It must here suffice to state that only according
to the fourth Gospel Peter's brother, Andrew, and an-
other disciple, whom tradition identifies with John,
were disciples of the Baptist, the 'Ashai or Essai, the
Essene, when Jesus called them. Thus it is darkly
intimated that the Essenic tradition about Jesus having
been crucified as antitype of the paschal lamb, in
accordance with the Baptist's testimony and with the
Gospel · after John,' had received the sanction of this
Apostle. If so, Andrew's brother, the Apostle Peter,
could have sanctioned no other than the Essenic tradi-
tion, which he must have transmitted to the presbyters
of the Roman Church, as Eusebius clearly indicates
that he did. But the accounts of the Passover in the
first three Gospels prove that the twelve Apostles
cannot possibly have believed Jesus to have been
crucified on the day when the Jewish' paschal lamb
THE ROMAN CHURCH.
367
was slain. The twelve must have protested against
such a statement, and also against the doctrine of the
Lamb of God which was based upon it, if in their
time such a statement had been made in any Scripture
purporting to represent their knowledge about the
views of Jesus on the Passover.
By its Easter-rite, which the fourth Gospel alone
supports, and which triumphed finally at the Council
of Nice, the Roman Church has certainly not fol-
lowed the tradition of the Apostle John, but it has
represented Essenic and Paulinic tradition. Yet at the
end of the so-called Gospel after John it is asserted that
the disciple whom Jesus loved has written this Gospel.
The unusual attestation is made by several persons,
who declare: “We know that his witness is true.'
These persons can only have been the elders of a
Church where the Roman Easter-rite prevailed in the
second century. They cannot have been represen-
tatives of the Churches of Smyrna and of Ephesus,
since the bishops of these Churches opposed at Rome
the Easter-rite there prevailing, and Polycarp had done
this as associate of the Apostle John, with whom he
had celebrated the Passover. Nor can those who testify
that the Apostle John has composed the fourth Gospel
have been the elders of any of the Eastern Churches,
who were all represented by Polycarp. It is not
to be doubted that this Apostle ministered in Asia
Minor, and it is probable that he was buried at
Ephesus.
Those who attested the apostolic composition of
the fourth Gospel, attributing it to the Apostle John,
although Polycarp had claimed, without contradiction,
the authority of that Apostle, his associate, for the rite
which the Roman Church opposed, may with sufficient
reason be regarded as the leading elders of the Church
at Rome. That Church must be held responsible for
the setting up and the recognition of the fourth Gospel
368
GENERAL CONCLUSION.
as “the Gospel after John.' It is the Roman Church
which originated the discrepancies in the first three
Gospels, which exclude by their narratives of the cruci-
fixion the resurrection on the third day according
to the Scriptures,' whilst in these Gospels have yet
been inserted narratives of the resurrection as having
taken place on the third day after the crucifixion.
The second day is the only possible day according to
the first three Gospels for the event recorded at the
end of them, in appendixes of more than doubtful
historical credibility.
Among the Gnostics who were in Rome before A.D.,
132, and who probably continued there till about twenty
years later, must first be mentioned Basilides. He had
already recognised Paul, whom Cerinthus had opposed ;
after him a gospel was called the gospel according to
Basilides,' mentioned by Origen and Jerome, and his
commentary, of which extracts are preserved, shows
that this gospel was akin to that 'according to Luke.'
Basilides, who died soon after A.D. 132, according to
Jerome, is by Hippolytus, about the year A.D. 225,
shown by extracts to have frequently used our can-
onical fourth Gospel. Valentinus came to Rome about
136 to 140, a few years after the death of Basilides, and
remained there beyond 155, when the famous debates
took place between Polycarp and Pope Anicetus. It is
non-proven whether he knew the fourth Gospel of our
Canon, but this is more than probable if Basilides used
it, and since disciples of Valentinus before 170 have cer-
tainly cited passages we find only there. Valentinus was
a hearer of Theudas' who was the pupil of Paul,'
according to Clement of Alexandria. The latter states
that this Apostle designates as 'the fulness of the bles-
sings of Christ' which he would bring to the Romans,
• the gnostic communication or tradition about the
Hilgenfeld and Lipsius, Einleitung in das N. T. 46, 47, consider it pos-
sible that these extracts refer to a later Gnosticism.
THE ROMAN CHURCH.
369
mysteries till then hidden (to the Romans), and which
the learned father explains were revealed by the Son of
God, the Teacher who trains the Gnostic by mysteries.pl
Paul was fully recognised as an Apostle by Valentinus,
and since 140 by Marcion as the only Apostle. Assert-
ing that "Paul alone knew the truth,' Marcion altered
Luke's Gospel into the gospel which he alone recognised.
Had the Fourth Gospel of our Canon, or one similar to
it, been then recognised by the Churches, it would have
been easier for the Paulinic gnostic, after some altera-
tions, to recognise the same, although not as composed
by the Apostle John.
Since the Gospel after John, or a document containing
similar passages to those we find in that gospel only,
was known, at least to Gnostics, perhaps already more
than 23 years before the arrival of Polycarp at Rome,
the more remarkable it is that Pope Anicetus did not
refer to that gospel, as to a document in favour of the
Western Easter-rite, with which the Gnostics must have
sympathised. If it could be asserted that this gospel
was composed by the Apostle John, it would have con-
tradicted what Polycarp, his associate, had said about
this Apostle's recognition of the Jewish and Christian
Passover-rite in the Eastern Churches, and the Paschal
dispute would have been over at once.
It can be now asserted, without fear of impartial
contradiction, that all the passages which refer to or
are connected with the announced resurrection of Jesus
on the third day,' were certainly added in the first
three Gospels, and this not before the recognition of the
Fourth Gospel, or possibly with a view to its reception in
the Canon. How many more corrections, omissions, or
additions seem then to have been effected in the Gos-
pels and the Acts of the Apostles, we have not here to
enquire. Suffice it to say, that in the first Gospel of
our Canon the aboriginal genealogy of Jesus, showing
Strom. vii. 17; v. 10; vii. 2; Rom. xv. 29.
BB
370
il
GENERAL CONCLUSION.
his human descent, has been undermined ; that his mis-
sion as Son of David has been enlarged ; many references
to the Old Testament have been cited from the
(Essenic?) Septuagint; the testimony of the (Essenic)
Baptist was somewhat harmonised with its record in the
Fourth Gospel, diametrically opposed to the Gospel ac-
cording to the Hebrews,' which latter is the groundwork
of that according to Matthew. This Gospel was recast,
in part immediately after the destruction of Jerusalem,
partly about the middle of the second century, by a
Roman Catholic reviser.
It will continue to be a debatable question, to what
extent the first three Gospels, as transmitted to us, were
composed with an eye to the Fourth Gospel, and to what
extent the latter was finally revised with a view of har-
monising it, as far as possible, with the earlier propa-
gated Gospels and with Pauline Epistles. But it can be
rendered probable that, by the pressure of the increas-
ingly mighty party of Gnostics, about the middle of the
second century, the Roman Church, till then chiefly the
representative of Jewish-Christian principles, of those
of the twelve Apostles, was offered a compromise based
on the full recognition of Paul. This compromise,
which is imperatively demanded by an unprejudiced
comparison of the Scriptures forming the New Testa-
ment, had become a necessity for the Roman Church,
which could not have brought about the peace in the
Churches, on the basis of uniformity, without having
first brought about and sanctioned the collection of
New Testament Scriptures in the very form in which
they have been transmitted to us.
The connection of Paul and of the Gnostics with the
Essenes being then known, at least to the stewards of
the mysteries of God,' it became necessary, by Paul's
tardy but full recognition of the humanity of Jesus in
the Epistle to the Romans-assuming that isolated pas-
sage not to be a later interpolation-to separate him
THE ROMAN CHURCH.
371
from the Gnostics who denied the natural birth of Jesus,
the first of whom was Simon of Samaria. The Church
having recognised as Apostolic the fourth Paulinic,
gnostic, and anti-judaic gospel, Marcion’s distinction
between the God of the Christians and the God of the
Jews had to be authoritatively denied. Jesus is there-
fore here reported to have said, that his God was the
God of the Jews, what neither He nor Paul certainly
ever could have denied. To yield in such and similar
points was made easy for Marcion and his adherents by
the recognition of the new Christian Gospel as a new
law, contrasted to the law of Moses, which did not bring
grace and truth.
The Fourth Gospel promulgates the Paulinic and
Essenic doctrine of Christ as the Angel of God and the
world's creator. By the omission of the genealogies and
by other passages it draws in question the humanity of
Jesus, which the Docetics denied ; it confirms the new
and Essenic doctrine of Christ as the Lamb of God, and
thus the Roman Easter-rite, based on the new assertion
that Jesus had been crucified on the 14th Nisan, con-
temporaneously with the slaying of the paschal lamb.
Finally, it qualifies, if it does not oppose, the promise
of the keys to Peter, by the promise of another advocate
of the Divine Spirit, which promise some of the Paulinic,
Essenic, and Gnostic parties may well have regarded as
fulfilled by Paul. For in the letters addressed to the
brethren in Asia and Phrygia by the Christians in Gaul,
which Irenæus may have brought to Rome soon after
A.D. 170, it is stated of one of their martyrs, Vettius
Epagathus, that he had the Paraclete within him,
namely the Spirit more abundant than Zacharias, prob-
ably the Father of John the Baptist or Essene. No
reference is made to the recorded Pentecostal outpour-
ing of the Spirit. Origen argues that the Paraclete
brought the Gnosis, which the Twelve did not know.1
1 Eus. H.E. V. 1; Orig. c. Cels. II. 2; de Princ. I. 3.
в в 2
372
GENERAL CONCLUSION.
Although against all Gnostic doctrines a protest was
made about 180 by the so-called Muratorian list of
Scriptures which the Roman Church recognised, yet a
compromise, based on the introduction of the anti-
Jewish Easter-rite by Pope Sixtus I. (about 115–125),
seems to have been offered by the Gnostic party.
Although the succeeding Popes Hyginus and Pius I.
checked the fervour of the Gnostics, it was probably by
such a compromise that Anicetus declared himself to be
bound. Having accepted it on her own conditions, the
Roman Church became the declared enemy of the abori-
ginal non-Essenic Jewish-Christianity, represented by the.
twelve Apostles, and which Paul had only in part opposed.
Paul was martyred during the Neronic persecution,
in the city in which, till after the middle of the second
century, Jewish Christians and Gentile Christians at-
tended different places of worship, according to Justin
Martyr;1 in the city from which Paul could write to
the Philippians that some there preached Christ 'even
for envy and strife,' and 'out of love of dispute and not
in purity’; in the city from whence “ brethren’ went to
meet Paul as far as Appii forum, and where yet he
was connected with a sect' which was 'everywhere
spoken against. This was done by the chief of the
Jews,' including the presbyters of the Christian Church,
whom Paul called "brethren' at Rome as he called
Apostles at Antioch Jews.
Paul suffered martyrdom in Rome at a time when
the Roman law regarded the Jewish (and Jewish
Christian) religion as a lawful one, but where already
about the time of Paul's conversion the State had
to interfere because of riots occasioned by a Chres
tus-party, which, according to Clement of Alexandria,
may be termed a Christos-party. The name Christians,
by which the disciples were first called at Antioch,
was given to those who had been called Jessaioi or
1 Dial. 47 ; Mangold, Der Römerbrief..
S-
TT
THE ROMAN CHURCH.
:.
373
Essaioi, that is, to the Essenes and Therapeuts, who were
distinguished from the Nazoraioi, as the first disciples
of Jesus were called, according to Epiphanius.1 The
separation of Jews and Jewish Christians at Rome from
Paulinic (Essenic) or Gentile Christians is proved directly
by the Acts, and by Justin Martyr, indirectly by Paul's
Epistle. It becomes thus explainable why the harmo-
nising Acts do not refer to the martyrdom of Paul,
which seems to have taken place under circumstances
which had to be mystified in order to strengthen the
bonds of peace in the Churches.
Jews had settled in Rome more than a century before
Paul's martyrdom, as the Hebrew cemetery proves.
Among them seem to have been Essenes or Therapeuts,
since Aquila of Pontus, possibly the Onkelos of Pontus
after whom the Targum is called, had left Rome about
the time of the edict banishing Jews, it may be in con-
sequence of the Chrestus-dispute among them. These
Jewish disputants, the Christians, earlier called Essaioi,
were probably Essenes, and Aquila and Priscilla were
almost certainly Therapeuts, since these taught Apollos
“the more perfect doctrine,' the gnosis of Essenic origin,
whilst only Therapeuts had women among their Initiated.
Paul had promised to the Romans to bring them some
' spiritual gift,' that is, the gnosis, according to Clement,
of Alexandria. The chiefs of the Jews’in Rome, called
this gnosis the doctrine of “a sect everywhere spoken
against.' The non-orthodox Jews or Essenes, first called
Christians in the centre of Simon Magus's activity, at
Antioch, where Paul called Peter and Barnabas dissem--
bling Jews,' had different opinions about Jesus the
Messiah, considering him the incarnate Angel of God, as
the extracts from Elkesai’s book prove. During the
reign of Nero (54-68) they seem to have all expected,
like Paul, Christ's return at that time. By their figura-
tive interpretation of Scripture, they had been taught
1 Här, xxix.
374
GENERAL CONCLUSION.
that Christ's return would be accompanied by great
events, ending with the fall of . Babylon' or Imperial
Rome, to be destroyed by fire.
Between four and five years after the burning of
Rome the 'revelation of this Essenic expectation was
published, which had been known to the Initiated only.
It refers to the martyrs slain by Nero, to the souls of
them that have been slain for the Word of God, and for
the testimony which they bore. To that testimony
belonged the prophecy of the burning of Rome, the ful-
filment of which the Essenes in the year 64 must have
believed to have come. The accusation that these
Essenic Socialists, the Christians,' had caused this great
conflagration is non-proven. Yet Tacitus writes :
“Those (“ Christians”) who confessed to have set fire
to the city), later by their information a vast multitude
were convicted, not so much for the crime of incendiar-
ism as for (their) hatred of the human race.'1 This
hatred had found its expression in the symbolical
account of contemporaneous events as recorded in the
Apocalypse, when Tacitus (born 57, consul 97) received
favours from Vespasian. Before the Apocalypse was
published, between June 68 and January 69, it may
have been known that there were men within the city
who in their conventicles whispered into each other's
ears : Rome must be effaced, "delenda est Roma’!
It is the Roman Church which has inculcated on
the Christian conscience many recorded facts which are
non-proven if historical. Thus Christians were led to
believe that the twelve Apostles, who had not expected
any miracle at the grave, and who considered the stories
of the women as ' idle tales,' became convinced of the
visible resurrection of Jesus on the third day according
to the Scriptures. Thus the Church was led to believe
that it was the sudden conversion of the Apostles from
unbelief which overcame their dismay and dejection,
1. Tacitus, Ann. xv. 44; Suet. Nero, 16.
THE ROMAN CHURCH.
375
TT
caused by the crucifixion of their Master, whom they
had all forsaken, from whom they had fled, because of
this apparent frustration of their hopes. To bring
about this conversion, which we are told commenced
at the grave to which women had called the Apostles,
it was necessary that Jesus Christ should appear to
them in the same bodily shape in which He had been
nailed to the cross, not as a spirit, but in the flesh and
with bones which could be and were handled. Thus
resuscitated in the human form, though surrounded
with an indescribable glory, it is written that Jesus
commanded the Apostles to baptize in the name of the
Trinity, a doctrine not known to the Old Testament,
nor confirmed by those sayings of Jesus which are re-
corded in the first three Gospels. To these unbelieving
Apostles, after their sudden conversion, which prece-
ded the recorded Pentecostal miracle, the command
and authority was given to retain or remit sins, that is,
to pardon transgressions,' like the Angel of the Lord.
They saw the risen Lord ascend to the skies, whether
on the third or on the fortieth day, and heard the two
men in white apparel promise that the same Jesus
which was taken up from them into heaven shall
come' as they had beheld Him go into heaven, that
is, with flesh and blood. Yet Paul had said that
“flesh and blood cannot inherit' the kingdom of God,
which Christ had entered in this form, as we are told...
The Epistles of Paul prove that, like himself, the
twelve Apostles were by apparitions of the Crucified
convinced of their Master's life after death, but they do
not even imply that the disciples whom Jesus had
chosen preached His resurrection on the third day
according to the Scriptures,' that is, as antitype of the
paschal lamb and of the paschal omer. Yet the Twelve
gave Paul and Barnabas the hand of fellowship, and
recognised them as Apostles among the Gentiles.
Though there were essential differences between the
376
GENERAL CONCLUSION.
doctrines of the Apostles of circumcision and those
of the Apostles of uncircumcision, Paul writes that the
same God was effectual in both.
The holy Catholic Church' had to represent not
only the tradition of Peter but also the tradition of
Paul. It is possible that these traditions had been
respectively represented in Rome by the contempor-
aneous successors of Peter and of Paul, by Cletus and
Linus. The latter, surviving Cletus, or more probably
Clement, was the first Roman bishop of the united
Petrinic and Paulinic Churches, whose pontificate lasted
till 86. A great compromise had to be made, not only
with regard tº doctrine, but with regard to history.
Without the establishment of peace in the ancient
Church, much less of the truth would have been trans-
mitted by written records, the relative value and the
interpretation of which could not have been and was
not confided to the people. Mysteries there had always
been in every established Church, and mysteries formed
necessarily the rock of the Catholic Church. We regard
nothing as more historical, though mysterious, than what
is conveyed by the words: “Thou art Peter, and upon
this rock will I build my Church, and the gates of hell
shall not prevail against it.'
We cannot here examine the genuineness or the
meaning of these words, nor shall we attempt to eluci-
date the question whether the Apostle Peter, person-
ally at Rome or not, can have transmitted to the elders
of the Roman Church “the mysteries of the kingdom of
heaven.' Jesus is recorded to have entrusted such
mysteries to the safe keeping of the Apostles, probably
in the fullest ineasure to those three to whom Paul
refers as pillars of the Church, in which passage James :
is mentioned before Peter. The primacy of the Roman
Church, which was sooner or later an historical fact,
may therefore have been originally derived, not from
the political pre-eminence of Rome as the city of the
THE ROMAN CHURCH.
377
even unto 1 to their successo Till then holy.
world, but it may really have been an institution
founded by Jesus Christ for the purpose of transmitting
from generation to generation a holy trust. If so, the
stewards of these mysteries, whom Jesus did not appoint
as bishops, have received the command of Jesus Christ, as
recorded in the Gospels, at some future time to preach
openly, from the housetops, the mysteries confided to
them, to reveal to the nations the key of knowledge,'
once taken away' by the spiritual leaders of Israel. If
Jesus has promised to the twelve Apostles that He
would in an especial sense be with them all the days,
even unto the end of the world,' the light from heaven
will reveal to their successors the proper time for
carrying out that command. Till then holy tradition,
the memory of the Church,' partly ascertained by
free critical inquiry, must be recognised as the source
of Holy Scripture, as the key to the lock. There was
a Church before the Bible.
Before Paul's martyrdom, he and the twelve Apostles
had already initiated and acted upon a compromise
which led to their harmonious co-operation. Based
upon this compromise, which Paul's Epistle to the Gala-
tians acknowledges, a more far-reaching compromise
became necessary, about the middle of the second cen-
tury, in consequence of the paschal dispute and the
increasing power of the Gnostics. To the Roman
Church belongs the high honour to have brought about
a final compromise, accepting it with all its conditions
and consequences, including the enlargement and revi-
sion of the New Testament. It is a sad but incontro-
vertible fact, that only thus, on the supposed necessity of
doctrinal uniformity, the peace in the Churches became
possible. By acting in the spirit of Peter and Paul, the
peace in the Churches will in future be established and
maintained.1
1 We purpose to show this in a work entitled "The Peace in the
Churches.'
378
GENERAL CONCLUSION.
When the seed of the Word of God shall have
sufficiently prepared the hearts of mankind, then the.
Holy Ghost, through the instrumentality of different
tongues and forms, will assemble the nations of the
whole world, in the unity, not in the uniformity, of the
faith, and Christ shall be all in all.'
379
APPENDIX.
ULUU
Notes on Farrar's ' Life and Work of St. Paul.'
1. Dogmatical difficulty.-Canon Farrar regards the Acts as 'in all its
main outlines a genuine and trustworthy history,' and 'in complete accord-
ance' with Paul's Epistles 'as regards the main facts. Paul's statement
about the false brethren secretly introduced,' which certainly refers to main
facts, is not mentioned in the Acts. Paul implies that these false brethren
were those who came from James. Farrar explains that they represented
themselves as emissaries of James,' probably exaggerating the statement they
were authorised to make, if indeed they had 'any express commission, and
did not assume the authority of James. But this is evidently one of those
intended omissions in the Acts, so admirably calculated to check the strife
of parties by showing that there had been no irreconcilable opposition be-
tween the views and ordinances of St. Peter and St. Paul.' The former
was called a hypocrite by the latter, for having accepted the correction of
James, and for having, with Barnabas and the other Jews,' separated from
Paul. Again, the Canon tells us, 'without hesitation, that Gal. ii. is Paul's
account of the Apostolic Council narrated in Acts xv., that his Second
journey was in fact the Third. No doubt, dogmatical difficulties would
arise from the admission of two, for a time, hostile parties in the primitive
Church, of opposition of the leaders, of personal antipathy of St. Paul and
the Twelve’ (Farrar, l. c. I. 399 f, 7, 8, 405 n, 3, 410 f, 440, 447 ; comp.
Jowett, Romuns, etc., I. 326; Bishop Lightfoot on St. Paul and the Three;
Gal. 276–346).
St. Paul himself asserts that "faith' came to Israel from without, not
from the Twelve, but by the engrafting of the wild olive branch on the
native olive tree, that is, of the Ethiopian or African olive (Oleaster) on the
Palestinian olive. Pliny and others state that this was done to strengthen
the native olive (H. N. xviii. 18; Colum. de re Rust. v. 9; Palladius, etc.,
see Farrar, 1. c. I. 21, 1).
2. Chronological difficulty.- Referring to the period of the Judges as given
by St. Paul, Farrar admits (1. 370, 2) that the 450 years result from the
addition of the respective Scriptural dates, which he calls vague and often
synchronous,' and that this period is confirmed by Josephus. Yet he clings
to the 480 years of the First Book of Kings, and asserts that by accepting
Paul's period of 450 years' we only create chronological difficulties. But
the 14th of Hezekial ought to be the year B.C. 711 according to Assyrian
inscriptions; and it is so, if the period of 450 years is accepted, together with
the traditional year B.C. 2360 for the Flood. All the required synchronisms,
bitherto regarded as difficulties, or rather impossibilities, can be thus estab-
lished (The Chronology of the Bible; comp. Trans. Society of Biblical
Archæology, VI. 100-106).
380
Corrigenda and Addenda.
Page
„
V, line 6, Bereshith Rabah I., on Dan. ii. 22.
9, : 2, for though, read through.
s for Tathậgatha read Tathagata. Turnour, in his Introduc-
mean "he who had come in the same manner as the other
Buddha's.' Childers in his Pali Dict. identifies Tathagata
14) with the expression 'the son of man. The Chinese ju
lai (Tathagata) is explained by Medhurst in his Chinese
.
25.
»
.
»
»
,
fessor Beal (in a letter) translates Tathagata by "the
coming One' (comp. Ezek. xxi. 27 ; Is. ix. 6; xvi. 5; Jer.
xxiii. 5).
23, , 21, for sign read constellation.
28, » 6, „ variableness , parallax.
36, „ 13, „ unbearing, „ unbaring.
48, note, read Köppen, Die Religion des Buddha I.
58, line 19, for vhû read bhû.
» » 20, , vhûvar „ bhûvar.
78, , 27, read in the 27th year about B.C. 259.
82, » 11, read, and enjoins reverence for one's own faith, and no
reviling nor injury.
104, note, for Jehovah read Elohim.
106, line 23, read seven walls of Ecbatana.
109, „ 22„ which fact Clement of Alexandria designates as non-
proven.
109, note, read puerperal state, though she was not; for some say, that
. after she brought forth she was found, when examined,
to be a virgin.
167, line 5, for redemption read liberation.
182, 19, „ Rome read Cæsarea.
187, note 1, read Rom. viii. 3, 4.
193, line 23, for mankind read the new creation.
„ 26, „ all men are read all things,' and, in a special sense;
we'are.
28, for 14th Nisan read 13th Nisan.
, 3, , . . . . . . . . . .
252, 19, „ Hebrews read Hebrew.
19, „ tribal read scribal.
10, read by the Sadducees, not by the Pharisees.
276, „ 12, „ a later date has been supported.
287, „ 13, » Çtutgar.
» 1776–75.
» Enoch, and already then.
,
,
,
,
,
,
,
i uro
TABLE OF PRINCIPAL CONTENTS.
Abidha, 30
Casdîm, 4, 5, 72, 105
Agni, 56, 105, 130
Cerinthus, 316-324, 354, 367
Alexander, 78, 82, 83
Chaberim, 86
Ananda, 47
Chaldæans, 4, 5, 7, 72, 86
Ananias, 175–177
Cherub or Kirub, 105
Angel-Ivessiah, 12, 23, 24, 25, 104 Cheta, 72
137, 184–196, 221, 237, 257, 259, Chrestus-party, 181, 279, 372, 373
271, 279, 285-299, 303, 304–325, Christians, name of, 270, 281, 351,
331–341, 341–344, 348, 359, 363, 372–374
370
Christmas-day, 18 f.
Aquila, 242, 243, 373
Clement, Pope, 374
Aramaan, 85, 86
Clement, Epistle, 365
Arani, 56, 105
Cletus, Pope, 374
Arius, 359, 360
Confucius, 34
Arsakes, 78
Cross, symbol of, 57-59
Asita, 36
Asôka, 16, 18, 79, 82
Daniel, 84, 85, 288
Assidæans, 90
Daniel, Book of, 4, 85, 93, 283-295
Atonement, 5, 6, 153-155, 220–238, Dhammapada, 16, 121
340
Dionysos, 65
Dorians, 67
Bairat (Bhabra), 16
Banus, 149, 232
Easter-rite, 348–368
Barnabas, 185, 186, 375
El Shaddai, 8
Barnabas, Epistle, 211, 222, 325–333, Elijah, 121, 208
365
Elkesai, 103, 111-119
Baptism, 42, 43, 45, 115, 117, 125, Elohist, 86, 89
225
Emmaus, disciples of, 206
Basilides, 341, 367
Enoch, Book of, 298-300
Beulah, 42
Ephthalites, 13
Bhava, 32
Eros and Serosh, 61
Bhagayat, 20, 35
Essenes or Essai, 77-103, 119-137,
Bodhi, Buddh, Bodh, 9, 10, 20
138–167, 168-240, 259, 261–265,
Bodhisatwa, 25, 35
348–352, 373-374
Brahm, 9, 10, 31
Essenænes, 90
Brahma, 32, 37
Essenic writings, 17, 240, 258, 282-
Brahmans, 3, 46
333, 363
Buddha (see Gautama), 10, 11, 18 f. Ezra, Apocalypse of, 325
Capernaum, 113
| Gautama, 9, 10, 12, 18-52
382
TABLE OF PRINCIPAL CONTENTS.
Gnosis, 93, 99, 177, 259, 260, 281, Linus, Pope, 374
282-344
Gnostics, 212, 364, 369
Maccabees, 263, 264
Maccabean Psalms, 295–297
Hea, 105
Maga or Maya, 4, 9, 23, 25, 31, 33–37
Hegesippus, 270-272, 362–365 Magi, 2, 4, 9, 77, 85, 90, 93
Hellenists, 168–183.
Magic, 5, 6, 8, 9
Herodians, 261–265
Maha Brahma, 19, 48
Himalaya, 14
Mahomedans, 14
Hindus, 10, 32
Maitreya, 49
Hippolytus, 367
Mandaeans, 113
Homer, 70-75
Manu, 4, 9, 46
Huns, 13, 14
Mâra, 38-40
Hyksos, 72
Marcion, 364, 367, 370
Mary, the Virgin, 24, 109
Indians, 2, 9, 77
Massora, 88 f., 93
Indra, 2, 34, 37, 44, 65
Mâtarisvan, 56, 104
Ionians, 69–75
Medes, 2, 4, 85
Iranians, 2, 10
Merkabah, 11, 12, 87
Irenæus, 357, 359
Messiah, 25, 40-45; see Angel-
Isia, 22
Messiah
Isváradeva, 19, 20, 28, 30, 64 Messianic prophecies, 108-110
Iyotisham, 21
Metatron, 91, 92, 101, 303
Millennium, 286–289, 320, 321, 324
Jainism, 12, 13, 78
Mithras, 105, 122
James, brother of Jesus, 261-281 Moses, ascension of, 300
James, Epistle of, 276–281
Muratorian list, 371
Jehovist, 86, 89
Jesus Christ, 137–167; date of | Nâga, 39, 44
crucifixion, 173; resurrection, 173, Naxâtras, 21
196-213, 344-355; disciples of, | Nice, Council of, 348 f.
173 f.; person of, 184-187; as the Nimrod, 106
Spirit of God, 187-196 ; appari- | Niryâna, 19, 27-33, 43, 45, 47, 64
tions of, 213-216, 379; as Wisdom | Noalī, 22
of God, 228; his last Supper, 229–
236, 345-348; as Personal Word Oracles, 69
and High Priest, 244–260, 337 f. Ormuzd, 2, 5, 104 f.
377
Osiris, 64
John the Baptist, 118, 137, 144-151,
167, 209, 218, 237, 242, 343, 364, Papias, 272, 324, 362
366; disciples of, 113, 136, 366 Paraclete, 370
John, the Apostle, 354,362, 365-368 Parsists, 119-135
John, Epistles of, 333-341
Parthians, 14, 80
John, Revelation of, 304-325
Paschal bread and cup, 228
Joseph and Mary, their children, Paschal dispute, 344–370
265-268
Paschal lamb, 161, 199, 213, 221, 224,
Joshua, 7, 8
228, 233, 332-336, 344-355, 365
Paschal omer, 151, 173, 174, 199-
Kalki, 49
213, 233, 344-355
Karma, 25, 26
Passover or Paschal lamb, 204, 224,
Kung-Teng, 25, 41
345, 346, 354
Paul, '168240, 344–374, 339, 359,
Laban, 6
370-377
Lalita Vistara, 15
Pentecost, 216-220, 371, 375
Lamaism, 11
Peter, 182, 186, 212, 268, 280, 374-
Lamb of God, 204, 210, 340, 365, 371
370
Pharis and Pharisees, 86, 92
TABLE OF PRINCIPAL CONTENTS.
383
Philip, 182
Targumim, 89, 93, 101
Philo, 94, 102, 118, 119, 222, 223, Tathậgata, 18, 377
233, 244, 248, 342, 343, 349 f., 362 Terah, Teraphim, Ter, 6, 7,8
Phænix, 64
Therapeuts, 113, 133, 135, 169, 173,
Pleiades, 6, 21, 64, 66, 105
182, 183, 226, 241, 243, 348-352
Polycarp, 354-358, 366
Theudas, 367
Polycrates, 357
Thibet, 14
Prashna Pâramita, 11, 25, 31
Thot, 56
Pythagoras, 53-76, 83
Transfiguration, 45
Transmigration of souls, 63
Rabbi, 87, 301, 303
Tree of life, 225
Râhula, 16
Trinity, 59, 338, 359, 374
Rechabites, 11, 121,136, 261,271,273 Trojan war, 73
Revision of the Gospels, 345, 365, Tuisol, 42
368, 369, 375
Twelve, the, 179, 186, 197–207,
Rome, burning of, 373–374
213, 214, 219, 232, 329, 346, 348,
366, 370—377
Sabæans, 113
Sacrifice, 5, 6, 45, 153-155, 220-238 Ur, 6, 7
Sakas, 13, 14, 15
Upadana, 47
Sakya, 41
Sakya-muni, 13, 15, 46
Valentinus, 367
Sanchi Tope, 16, 18
Veda, 1, 4, 8, 11
Scythians, 14, 15
Vicarious suffering, 49, 50, 153–155,
Septuagint, 93-101
236
Shebtee, 6,7
Vittal, Vithoba, 13
Shem, 5, 68, 71, 72, 105
Vowel points, 89
Sibut, 6
Sibyl, Books of, 297
Wisdom, hidden, 88–97, 151–153
Simon of Samaria, 180-182, 343, Wisdom, Book of, 98-100, 297
370, 373
Word of God, 47, 93, 99, 101, 189–
Siva, 13, 39
193, 244, 251, 260, 277-279, 299,
Sixtus I., Pope, 372
301, 304, 313, 315, 334-340, 377
Soma sacrifice, 107
Spirit of God, 12, 97, 99, 187-196, Yezirah, Book of, 302
* 279, 337, 339
Sramans, 10
Zendavesta, 2, 3, 11, 19, 29, 104,
Stephen, 169–183, 238
123
Stephanos Gobaros, 363
Zeus, 55-62
Stranger in Israel, 86, 90, 91, 121, Zohar, 300
138–151, 273, 281
Zoroaster, 10, 91, 106, 135
Synagogue, 88
| Zoroastrians, 5, 12
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INDEX.
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hanno accrer a voso a
Airwci
......
Abbey & Overton's English Church History 15 | Changed Aspects of Unchanged Truths ...
's Photography ... ... . . . . . . . . . ............
Chesney's Indian Polity ...........
Acton's Modern Cookery.........................
Waterloo Campaign ...............
Alpine Club Map of Switzerland
Alpine Guide (The)
Colenso on Moabite Stone &c. ..
Amos's Turisprudence ............
's Pentateuch and Book of Joshua.
- Primer of the Constitution............ Commonplace Philosopher.......
- Fifty Years of the English Con Comte's Positive Polity ..........
stitution ......................
Conder's Handbook to the Bible .............
Anderson's Strength of Materials ............ Congreve's Politics of Aristotle .............
Armstrong's Organic Chemistry ............ Conington's Translation of Virgil's Æneid
Arnold's (Dr.) Lectures on Modern History
Miscellaneous Writings.........
- Miscellaneous Works ...... Contanscau's Two French Dictionaries ...
- Sermons ...........
Conybeare and Howson's St. Paul ............
(T.) English Literature ............ Cooper's Tales from Euripides ................
Arnott's Elements of Physics........... ....... Cordery's Struggle against Absolute Mon-
Atelier (The) du Lys ...........
archy ....................................
..............
Atherstone Priory...............
Cotta on Rocks, by Lawrence ................
Autumn Holidays of a Country Parson ... Counsel and Comfort from a City Pulpit... :
Ayre's Treasury of Bible Knowledge ...... Cox's (G: W.) Athenian Empire
Bacon's Essays, by Whately ...
Crusades ..........
-- Life and Letters, by Spedding ...
Greeks and Persians..........
- Works .........
Creighton's Age of Elizabeth ...........
Bagehot's Economic Studies ..................
- England a Continental Power
- Literary Studies ......................
– Shilling History of England ...
Bailey's Festus, a Poem ...............
- Tudors and the Reformation
Bain's Mental and Moral Science.
Cresy's Encyclopædia of Civil Engineering
- on the Senses and Intellect ......... Critical Essays of a Country Parson.........
- Emotions and Will..........
Crookes's Anthracen .......
Baker's Two Works on Ceylon ...............
-- Chemical Analyses ...................
Ball's Alpine Guides ..............
- Dyeing and Calico-printing ......
Barry on Railway Appliances ............ II Culley's Handbook of Telegraphy...........,
Beaconsfield's (Lord) Novels and Tales 18 & 19 Curteis's Macedonian Empire ...............
Becker's Charicles and Gallus...
De Caisne and Le Maout's Botany .........
Beesly's Gracchi, Marius, and Sulla ......... De Tocqueville's Democracy in America...
Black's Treatise on Brewing ............
Dixon's Rural Bird Life .........
Blackley's German-English Dictionary....
Dobson on the Ox .........
Blaine's Rural Sports .........
Dove's Law of Storins ......
Bloxam's Meta
Bolland and Lang's Aristotle's Politics......
Drummond's Jewish Messiah ..............
Boultbee on 39 Articles.......
Eastlake's Hints on Household Taste ......
Edwards's Nile ..........
· Bourne's Works on the Steam Engine...... Ellicott's Scripture Commentaries .
.........
Bowdler's Family Shakespeare ...............
- Lectures on Life of Christ ......
Bramley-Moore's Six Sisters of the Valleys. 19 Elsa and her Vulture .........
Brande's Dictionary of Science, Literature,
and Art ...............
I2
- English History ..............
Brassey's Sunshine and Storm in the East.
-- Modern History
- Voyage of the Sunbeam ............ Ewald's History of Israel ..................
Browne's Exposition of the 39 Articles......
- Antiquities of Israel.
Browning's Modern England ......
Fairbairn's Applications of Iron ..........
Buchle's History of Civilisation .............
- Information for Engineers....
Posthumous Remains ............
Mills and Millwork....
..........
Buckton's Food and Home Cookery........
Farrar's Language and Languages ......
Health in the House ..
Francis's Fishing Book ....
Town and Window Gardening... Frobisher's Life by Hones...........
Bull's Hints to Mothers .......
21 Froude's Cæsar ............
- Maternal Management of Children.
-English in Ireland ...............
Burgomaster's Family (The) ....
--History of England
Burke's Vicissitudes of Families.......
-Lectures on South Africa .........
Cabinet Lawyer............
-Short Studies...........
Capes's Age of the Antonines.........
Gaird1.er's Houses of Lancaster and York
Early Roman Empire ......
-- Richard III. & Perkin Warbeck
Cayley's Iliad of Homer .......
Ganot's Elementary Physics ..................
Cetshwayo's Dutchman, translated by
Natural Philosophy ..................
7.1 Gardiner's Buckingham and Charles ......
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..................
WORKS published by LONGMANS & CO.
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7
- HM Hurw
Gardiner's Personal Government of Charles I. 2 | Lewes's Biographical History of Philosophy
- First Two Stuarts
Lewis on Authority ........
- Thirty Years' War
Liddell and Scott's Greek-English Lexicons
German Home Life ...........
Lindley and Moore's Treasury of Botany ...
Goodeve's Mechanics.........
Lloyd's Magnetism .............
- Mechanism .....
-- Wave-Theory of Light ...............
Gore's Art of Scientific Discovery ............ Longman's (F. W.) Chess Openings.........
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