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The Essenes

By

Josephus and his Contemporaries

Edmond Bordeux Szekely

BOOKS BY EDMOND BORDEAUX SZEKELY Translated Into English

PHILOSOPHY

Art of Study and Method of Learning Beethoven, Prometheus of the World Books, Our Eternal Companions Cosmos, Man and Society Cottage Economy Dialectical Method of Thinking Dialectics as an Art of Discussion Esperanto at a Glance Future of Humanity, The Great Thinkers, Great Teachings Guide to Scientific Thinking Guide to Survival in the Atomic War Man, Art and World Conception Modern Man's Philosophy Natural and Cosmic Laws Natural Economics and Sociology One World, One Language Zoroaster, the Master of Life

RELIGION Essenes, By Josephus Essene Communions Essene Gospel of John Essene Renaissance Essene Science of Life Filosofia del Mexico Antiguo, La Genesis, An Essene Interpretation Living Jesus, The Meaning of Christmas, The Moses, Prophet of the Law Origin of Christianity, The Sermon on the Mount Sevenfold Peace, The Teaching of Buddha, The Yoga in the Twentieth Century

MEDICINE Cosmotherapy Cosmotherapy, A Guide to Treatment Cosmotherapy, Encyclopedia of Health, Happiness and Long Life Diet Chart of Cosmotherapy Fasting and Grape Cure Good Health Health, Youth, Longevity Medicine and Dialectics Medicine Tomorrow Mineral Therapy of Basic Biological Functions Natural Herb Therapeutics Scientific Vegetarianism Sexual Harmony and the New Eugenics Sleep, A Source of Harmony Theory of Cosmotherapy Therapeutics of Fasting Vitamin Therapy of Basic Biological Functions Will Power, the Creator of Happiness

The Essenes

First Edition 1942 Second Edition 1956

Copyright 1942 by Edmond Bordeaux Szekely Printed in the United States of America. All Rights Reserved

CONTENTS

Page

Preface 9 ILife and Works of Josephus 11 IIJosephus and the Essenes 14 IIIPhilo and Other First-Century Authors on the Essenes 24 IVThe Essene Renaissance 31

PREFACE Among all the beautiful teachings known to man, none has had

a more profound influence for good than that of the Essenes, and none has been so little understood.

Historically the communities and sect of the Essenes belong to the last two or three centuries B. C. and the first century of our era. Their teachings and their way of life were recorded by contemporary writers, including Flavins Josephus, the Jewish historian and statesman, Philo the Alexandrian philosopher, and Pliny the Elder, the great naturalist. By way of introduction to the values of the ancient Essenes the following pages present the testimony of Josephus concerning them, as well as a summary of the account of Philo, Pliny and other authors of antiquity.

The Essene Brotherhoods of the first century A. D. are particularly notable for the simplicity and harmony of their life. Moreover, they gave to mankind three of its greatest figures: John the Baptist, Jesus and John, the Beloved Disciple. The sublime teaching of Jesus in the Sermon on the Mount is only fully comprehensible in the light of the Essene teaching of the Sevenfold Peace.

In a wider sense the Essenes do not belong to any one region or period of time, for their teachings are universal in their application and ageless in their wisdom. Traces of the Essene traditions appear in almost every country and religion of antiquity. In Sumerian archeological excavations tiles and stones have been found which show fragments of the teaching recorded some 8000 years ago. And these fragments in turn appear to stem from an even earlier period. The same fundamental principles are discoverable in the Zend Avesta of Zoroaster, in the teachings of Buddha, in the Tibetan Wheel of Life and in the Law of Moses, whom the Essenes claimed as their founder. The Essene traditions were known in ancient Egypt and among the Greek Pythagoreans.

Echoes of the Essene teachings persist at the present day: in the rituals of the Masons, in the seven-branched candlestick; in the ancient greeting "Peace Be With You!" However, their importance to us lies in the fact that they show modern man the way out of his dilemma. The truths they teach are as applicable today as 2000 or 8000 years ago, for the laws of life and the universe are unchanged. The Essene teachings show how man's deviations from the Law are the cause of all his troubles, and they give the method by which he can solve both his individual problems and the problems of the modern world.

Edmond Bordeaux Szekely Tecate, California, 1942

THE ESSENES BY JOSEPHUS AND HIS CONTEMPORARIES

I. LIFE AND WORKS OF JOSEPHUS

Even considering the Gentile authors, none give more authentic and minute information on the Essenes than the Jewish historian, Josephus, in his Antiquities of the Jews and The Jewish War.

Josephus Flavius, the celebrated Jewish historian, was born at Jerusalem, 37 A. D.

He was of both royal and sacerdotal lineage, being descended, on the mother's side, from the line of Asmonean princes, while his father, Matthias, officiated as a priest in the first of the twenty-four courses.

The careful education he received developed his brilliant faculties at an unusually early period, and his acquirements both in Hebrew and Greek literaturethe two principal branches of his studiessoon drew public attention upon him.

Having successively attended the lectures at the paramount religious schools of his time"sects," as he inaccurately terms themhe withdrew into the desert, to a man whom he calls Banus, an Essene and a follower of John the Baptist.

Three years later he returned to Jerusalem. So great was the regard for his abilities that at the age of only twenty-six he was chosen delegate to Nero.

When the Jews rose in their last and fatal insurrection against the Romans, Josephus was appointed governor of Galilee.

Here he displayed the greatest valor and prudence but the advance of the Roman general Vespasian (67 A. D.) made resistance hopeless.

The city of Jotapata, into which Josephus had thrown himself, was taken after a desperate resistance of forty-seven days.

Along with some others he concealed himself in a cavern, but his hiding place was discovered.

Being brought before Vespasian, he would have been sent to Nero, had he not, according to his own account, for Josephus is his own and his sole biographerprophesied that his captor would yet become emperor of Rome.

Nevertheless, he was kept in a sort of easy imprisonment for about three years.

Josephus was present in the Roman Army at the siege of Jerusalem by Titus.

After the fall of Jerusalem (70 A. D.), Josephus was instrumental in saving the lives of some of his relatives.

After this he appears to have resided at Rome and to have devoted himself to literary studies.

The exact period of his death is not ascertained. All we know is that he survived Agrippa II, who died 97 A. D.

He was thrice married, and had children by his second and third wives.

His works are as follows: The Jewish War, in 7 books, written both in Hebrew and Greek (the Hebrew version is no longer extant);

The Jewish Antiquities, in 20 books, containing the history of his countrymen from the earliest times down to the end of the reign of Nero.

(The fictitious Hebrew Josippon, which for a long time was identified with Josephus' Antiquities, dates from the tenth century A. D.).

A treatise on the antiquity of the Jews, Against Apion, in two volumes, valuable chiefly for its extracts from old historical writers.

An autobiography (37-90 A. D.) in one book, which may be considered supplementary to the Antiquities.

The other works attributed to him are not believed to be genuine.

The peculiar character of Josephus is not difficult to describe. He was, in the main, honest and veracious.

He had a sincere liking for his countrymen, and pride and enthusiasm in the old national history.

But the hopelessness of attempting to withstand the enormous power of the Romans, and an aversion to martyrdom, caused him to side with the enemy in the faint hope of being thus of some use to the national cause.

The influence of Greek philosophy and learning is visible in all his writings.

As far as biblical history is concerned, he infused into it a tone of "rationalism."

He speaks of Moses as a human rather than a divinely inspired lawgiver.

He doubts the miracle in the crossing of the Red Sea and the swallowing of Jonah by the whale.

Generally speaking, whatever is calculated to teach that there is a special miraculous Providence at work on behalf of the chosen people, he also doubts.

His style is easy and elegant, and Josephus has often been called the Greek Livy.

The editio princeps of the Greek text appeared at Basel (Froben) in 1544.

Since then the most important editions (with notes) are those of Hudson (Oxford, 1720), Havercamp (Amst. 1726), Oberthur (Leip., 1782-85), Richter, (Leip., 1825-27), and Dindorf (Paris, 1845).

Josephus has been frequently translated; the two best-known versions in English are by L'Estrange (Lond., 1702) and Whiston (Lond., 1737). The most recent is that of Thackeray and Marcus in the Loeb Library.

II. JOSEPHUS AND THE ESSENES

Of his admission into the Essene Order, Josephus writes in his Life:

"When I had reached my sixteenth year did I undertake to examine into our different religious sects and their doctrines, that having come to know them I might choose the one that to me appeared the best."

"I have already mentioned that there were three sects of Pharisees, Sadducees, and Essenes."

"Having resolved this, did I at once begin to prepare myself in different ways that I might be found worthy to be admitted into the Order of Essenes."

"In order to accomplish this, I turned to a man called Banus, of whom I was told that he belonged to the Brotherhood of Essenes, and lived in the wilderness."

"He made his clothes out of the bark and leaves of trees, fed upon wild fruits, plants and herbs, and from holiness bathed several times night and day in cold water."

"In this man's company I spent three entire years, undergoing all kinds of trials, temptations and privations, and then returned to the city."

"The doctrine of the Essenes tends to teach all men that they confidently may trust their fate in the hands of God, as nothing happens without his will."

"They say that the soul is immortal, and they aspire to lead a righteous and honest life."

"They are the most honest people in the world, and always as good as their word."

"They are very industrious and enterprising, and show great skill and concern in agriculture."

"But most of all are those venerated, esteemed and admired who live in the wilderness."

"On account of the sense of justice that they ever show and the courage and intrepidity that they manifest in ever defending truth and innocence."

"This trait is not found in such a high degree either with the Grecian or any other people, but it has always characterized the Essenes from time immemorial."

"They never keep servants." "They do not think it right that one should be the slave or

servant of the other, as all men are brethren and God their Father." "Therefore they serve and assist each other." "For accountants for the profits of their agricultural labor and

handiwork they choose the most virtuous, honest and pious of their brethren."

"These also perform the service of priests and provide for all the wants, as food and clothing."

"They all live the same simple, industrious and frugal life." In his work, De Bello Judaico, 8 Chap. 2-13 vs., Josephus

further writes: "The third class of philosophers among the Jews, and the class

that is most esteemed for their just and moral life, is that of the Essenes."

"Although they are certainly descended from the Jewish people, they show more amity and love for each other than other Jews, and live a more moral life.''

"They shun and despise sensuality as a great sin, but consider a moral and temperate life a great virtue."

'' They pride highly the strength of mind and the power to overcome the passions and desires of their nature."

"They willingly adopt the children of other people and especially while these are very young as they then are most susceptible to teaching and impressions."

"They show great kindness to such children, hold them dear, and teach them all kinds of knowledge and science, morals and religion."

"They do not reject wedlock, but, to the contrary, consider it necessary for the propagation of mankind."

'' They despise riches and worldly gain, and the equality of property among them must be admired."

"Therefore none of them are seen to live in abundance or in need.''

"The laws of the Order regulate that everyone that enters into the Brotherhood gives up to this all his property and wealth."

"Therefore among them are seen neither haughtiness nor slavish subjection; but all live together as brethren, sharing good and evil."

"They do not live in any particular town, but in every town the Order has its respective 'house'."

"In this 'house' the members take their abode when they arrive on their travels, and they are there supplied with all they want."

"Everything is here at their disposition, as if in their own houses."

"Here they are received as the best friends and near relations by persons they never before saw."

"In every town there is an Elder who has in his care clothes and other necessary things that he graciously distributes to them who need such."

"The Essenes use their clothes until they are worn out and cannot be used any longer."

"They neither buy nor sell among themselves." "Every member willingly gives his brother what he needs of his, and is again supplied by others with what is needful.''

"Even if he thinks he never can repay it, he may without bashfulness receive it, as this is a rule with them."

"The Essene worship of God is grand, sacred and majestic. '' "Before the sun rises and greets the earth with its beams, they

do not speak on earthly matters, but read and send forth their sacred, humble prayers that they have learned from their fathers."

"The Elder points out the work in which each one is the most skilled."

"Having thus worked for five hours, do they again gather, bathe themselves in cold water, and don a white linen garb."

"Having washed themselves they proceed to the special halls of the Order, where no one dare come who does not belong to their Order."

"Having gone through the ceremonies that the law prescribes, they proceed, perfectly cleansed, to their eating rooms with the same reverence as if they entered the holy temple."

"Everybody having taken his place in supreme silence and stillness, the bakers of the Brotherhood enter, distributing a bread to each person after a certain order."

"The cook sets before each one a plate of vegetables and other eatables."

"This being performed, one of the priests steps forth and holds a prayer."

"They consider it a grave sin to rest or touch food before praying."

"The meal over, the priest reads another prayer, and then the hymn of praise is sung."

"In this way they praise and thank God, the giver of all good, both before and after the meal."

"They then take off their white aprons, which they consider sacred clothes."

"They return to their work, which they pursue till the twilight spreads over the earth."

"Then they go to their frugal evening meal again, during which they observe the same ceremonies as at their dinner."

"If members from foreign parts have arrived, they are put in the chief places at the table."

"The meal is taken with the most solemn silence and stillness." "No noise or dispute disturbs the peace of the house." "They talk by turns, and in a low tone, which will appear

strange to those not used to it." "They observe great temperance in their way of living." "They eat and drink only what is necessary for their wants." "In general do they not act without the knowledge and consent

of their elders." "But it is always left to their own free will to exercise

benevolence and compassion to all in want, of all classes of society."

''To feed the hungry, clothe the naked, shelter the homeless." "To comfort the sick, visit, assist and comfort the prisoner." "To comfort, aid and protect the widows and fatherless." "They never let themselves be overcome by anger, hatred,

vengeance or ill-will." "Indeed, they are the champions of faith, truth and honesty.'' "As the servants and arbitrators of peace." "Their 'Yea' and 'Nay' were with them as binding as the most

sacred oath." "Except the oath they take at their admittance into the Order,

they never bind themselves through an oath, neither in their public nor private life."

"Oaths and profanity are with them as much shunned as perjury itself."

"They consider that the man loses his esteem among his fellow citizens whose word is not sufficient without swearing."

"They study with perseverance and interest ancient writings.'' "They especially prefer such that are intended to indurate and

strengthen the body and ennoble and sanctify the spirit." "They have profound knowledge of the art of healing, and study

it arduously." "They examine and are acquainted with the medicinal herbs and

plants, which they prepare as medicine for man and beasts." "They also know the use and worth of minerals as medicine,

and do a great deal of good by applying these for healing the sick." "Anybody that wishes to belong to the Brotherhood is not at

once admitted." "Before admittance to the Brotherhood one has first to pass a

whole year of trials outside the same." "One has to live according to certain rules and regulations." '' During this time he has to prove himself worthy through a

strictly moral and virtuous life and temperance." "He is provided with a spade, an apron, and a white garb." "Now he is again subjected to new trials."

"Having passed through these, he is sprinkled with water, or 'baptized' as a sign of his spiritual purity and liberation from material things."

"Having thus proved his chastity, and being further tried in his strength of character and other qualities, and found to be worthy, he is at last admitted an actual member of the Brotherhood."

"But before he touches any food in the presence of the Brotherhood, does he take this sacred vow:

"Above all things to fear God." "He must, of a true and pure heart, exercise justice and honesty

to all men." "Neither of impulse nor influence by others must he harm or

hurt any man." "During all his life to shun injustice." "Ever undaunted, to further truth and justice." "Further, he vows sacredly ever to obey his worldly rulers, as

nobody has the rule without the will of God." "If he become a ruler, does he vow not to misuse power." "To set an example for his subjects by a virtuous life, frugality

and plain clothing." "He shall always love truth and shun falsehood." "To preserve his mind from impure thought or impulse."

"Never to stain his hands with unjust gain." "He vows never to interpret or explain anything of the laws of

the Order in any other spirit than he himself has received it from the holy fathers."

"To faithfully hide and take care of the books and archives of the Order."

"According to special regulation to keep secret the names of the angels with whom the fathers formerly stood in communion."

"This was the vow that every member must take and which they consider so sacred that they would rather suffer the most violent death than to break it."

"The member who broke this vow, or was caught in the act of any crime or vice, or could be proved to have committed the act, was expelled from the Brotherhood."

"Generally these people grew very old, and I myself know several who have arrived at an extraordinary old age."

"I presume this fact may be accounted for by their temperate, laborious life, and strict regularity."

"Their courage and uncommon tranquility cannot be disturbed by the greatest calamities, adversities or troubles."

"They can bear suffering and pains with the greatest calmness and strength of mind."

"In defense of anything good and just they gladly prefer death for life."

"During the Roman war they have indeed been subjected to great calamities and suffering."

"All conceivable forms of suffering have been invented and used to make them deny their faith, deride their Lawgiver."

"All these efforts have been in vain." "Unshaken in their determination, they have suffered these

excruciations in silence and with great endurance." "Many of them have in the very pain rebuked their enemies

with the sharp sword of the word of truth."

"They have then, to the great amazement of the bystanders, in a calm mind and joyful mien, given up the spirit in the firm belief and faith that their bodies shall decay and become dust, but that the souls are immortal, and shall live eternally."

"They say that during the worldly life the spirit is chained to the body like a prisoner in his cell."

"But when these chains burst, by wear and decay, then the spirit is freed from the bodily prison."

"Already tasting the heavenly bliss, it soars up to the bright kingdom of joy and peace."

"They agree that the pious spirits, previous to their admission into the joy of heaven, hover in space over the waters, without being affected by rain, snow, cold or heat.''

"They maintain that by the doctrine of the immortality of the soul men are promoted and encouraged to a virtuous life and shun vice."

"Many of the Essenes have often stepped forth among the people as prophets."

"They informed them of things to happen." "It is easier for these holy men to prophesy as they from their earliest infancy study nature and the doctrine of God."

"They are instructed in goodly books and the writings of the prophets, and grow in wisdom and purity of heart."

"Their presages often came true, and this increased their esteem with the people as holy men and prophets."

"The Essenes consider that everybody who does not marry hereby contracts the propagation and destination of mankind, as men would soon cease to exist otherwise."

"But ere they married, they put the one they had chosen as their wife on a term of trial for three years."

"After this three-fold trial and cleansing, if the woman was found to be chaste and faithful, and capable of bearing children, they married her."

"They never had sexual intercourse with the wife in her pregnancy."

"Thereby to show they had not married from lust, but to fulfill the command of Jehovah, 'Be fruitful, increase and fill the earth'."

"When the women bathe or wash themselves they are clothed in a linen garb."

"The men, similarly, when they bathe, wear an apron or belt around the waist."

"In whatever they do they exercise great order and chastity." "Rightly do they deserve to be called an example for the life of

other people."

III. PHILO AND OTHER FIRST CENTURY AUTHORS ON THE ESSENES

Pliny the Elder, in his Natural History, describes their customs: "A race by themselves, more remarkable than any other in this wide world.''

According to Josephus their life and principles were followed by the Pythagoreans and Stoics.

He regards them as the oldest of the initiates, receiving the traditions of Central Asia through the Egyptians.

He also mentions their superior capacity for predicting the future after preparing themselves by prolonged fasts, and says that their prophecies were always fulfilled.

All the contemporary authors mention that the First-Century Essenes, far from being a sect of metaphysical speculators, were, on the contrary, men of action who put into practice their religious, moral, social and scientific conceptions.

In Palestine and Syria they were called Essenes. The members of the sect in Egypt, especially those living by

Lake Mareotis near Alexandria, were called Therapeut in Latin, Therapeutai in Greek; in other words, healers.

The three most objective sources from which we can reconstruct the life and teaching of the First-Century Essenes are the Alexandrian philosopher, Philo, Josephus Flavius the Jewish historian, both of them contemporary; and Pliny the Elder.

We possess other very valuable passages through Epiphanius, Eusebius, Hippolytus and Porphyry, to whom should also be added Strabo and Chasremon who both give information of value.

In order to practice their daily life which was very different from that of the rest of the Jews, the Essenes formed a number of groups, the largest and most important of them being on the northwest coast of the Dead Sea, near the mouth of the river Jordan.

The second largest and not less important community was on the shores of Lake Mareotis, close to Alexandria.

The other smaller groups played no very important part historically.

During the week most of them lived separately, but each seventh day they gathered to talk, eat, bathe and pray together.

All the authors are agreed that they never ate meat and took no other drink than rain water or the juice of fruits.

They also say that they lived chiefly on the fruits of trees and bushes and on the vegetables and seeds of the fields.

Most of the other authors mention that the First-Century Essenes were very fond of music and were always happy. So we can see that they were very far removed from the austerity of the later Christian monasteries.

In particular, these authors praise the melodic beauty of their music, the technical capacities of their musicians and the plasticity of their exercises and dances.

They further add that they were very friendly and generous to visitors whom they received only on the Sabbath.

The First-Century Essenes were without exception opposed to life in big cities. They always lived in the country and always by lakes and rivers.

They had a great influence on their neighbors through their daily life and example.

They were against luxury and sensual pleasures, living a very simple and natural life.

Each of them had a single white garment, each ate a single dish at his meal, and all worked till sundown.

They attached great importance to their communal meals which were always at sunset and were partaken of in silence, preceded by special prayer.

Their chief collective occupation was agriculture and arboriculture.

This occupation was followed by all without exception during half the day.

In addition to this activity they formed three groups, choosing freely an intellectual occupation from medicine, astronomy, or education.

Their contemporaries regarded them as the heirs to Chaldean and Egyptian astronomy and to the medicine of the ancient Persians.

Their system of education was likewise greatly esteemed by their contemporaries and is described as "peripatetic," walks being taken in common by masters and pupils on the shores of the lake or in their gardens.

They had a holiday each seventh day in an atmosphere of joy and contentment.

They always persevered in their simple ways and diet and neither force nor temptation ever succeeded in turning them from their characteristic life and principles.

They had four degrees in their society, based on individual merit, on erudition and on age.

The heads of their communities observed an extraordinarily strict purity and simplicity in what they ate.

These leaders guided their communities less by regulation and law than by their personal example and individual superiority.

All the authors agree that they had secret traditions, practices and teachings, which were transmissible only by initiates.

They always stressed that to understand their teachings it was necessary to live the true life for many years and to change oneself physically, intellectually and morally.

For this reason they had a three years novitiate before finally accepting anyone among them.

The results show that this was an excellent system, as no case of expulsion or disobedience was ever noted in their history.

After seven years of inner life they began to initiate candidates into their traditional secrets and during the subsequent years they continued to reveal their teachings until these initiates had attained the highest degree of comprehension.

Generally they all lived to an extremely advanced age: it was very rare for them to die before their hundredth or hundred and twentieth year and most of them lived still longer.

Josephus tells us the oath which they asked of every candidate after the three years had expired, before being admitted to the communal meal.

"Before the candidate is allowed to touch the common food, he is obliged to take an oath."

"He will exercise piety towards the Diety, and justice towards men."

"He will do no harm to anyone, either of his own accord, or by the command of others."

"He will always shun the unjust and cleave to the just." "He will always show a good example to all men." "He will show himself loyal to his masters since their power

comes from God and His angels." "He will never force his personal opinion or authority on

others."

"He will at no time wear special or luxurious garments." "He will love the truth and avoid all that is false." "He will keep his hands clean from all material impurities and

his soul free from all unclean thoughts." "He will never have secrets from his brethren and he will never

denounce them even at the cost of his life." "Moreover he swears that he will transmit the traditions he has

received." "He will preserve the sacred Scriptures, books and traditions

with the greatest care." "He will scrupulously keep the names and commands of the

angels, which he has learned to know." Philo (Quod Omnis Probus Liber, xii - xiii) compares the

Essenes with the Persian Magi and the Indian Yogis. They lived a communal life, and each of them performed

certain agricultural and manual labors. Lands, houses, tools and books were held in common. The results of their common labors were distributed

proportionately among them. They distributed all their surplus possessions among the poor. They healed, without reward, all the sick who came to them. Besides the poor and sick, they also helped the old and orphans. They refrained from expressing political opinions. They always condemned slavery in no uncertain terms. They lived on terms of perfect equality between men and

women, contrary to the customs and social structure of their period. The elders who educated the young always enjoyed the greatest

respect, but this was not a system of hierarchy. For administrative purposes they elected certain chiefs. Above and before all, they had their traditional secrets based on

angelology, the fundamental science of all their teachings. Epiphanius mentions, in his Panarion, the Hemerobaptists, a

group of Essenes whose principal rites were baths, ablutions and daily exercises.

Hegesippus and Justin the Martyr also speak of them in similar terms.

We know from other authors that the morning baths were not only practised by the group described by Epiphanius, but by the Essenes of every community without exception.

The morning baths were followed by special breathing and gymnastic exercises.

The Hemerobaptists were par excellence the medical group of the Essenes, who dedicated themselves entirely to healing and to baptisms.

They had both celibates and married folk among them. Before entering into marriage men and women alike followed

certain practices of purification and for a whole year ate special meals prescribed by the elders.

There were yet other prescriptions for women during the period of pregnancy.

They had a special book called Traditions of the Fathers on the Immaculate Conception which they followed very strictly.

The children, when their first year of life was completed, were educated by the older pedagogues, but were fed by their mothers.

The studies, exercises and regimen of the children were specially supervised by the elders.

But the most peculiar thing in the eyes of the lay authors was the great solemnity of their communal meal each Sabbath, that is, on the eve of Saturday.

On this occasion they were all clothed in white. They began their meal with prayer, ritual and solemn

meditation. After eating their frugal meal in absolute silence, they had

music. They discussed their activities of the past week, and prepared

their program for the coming week. After playing with the children, the evening ended with a walk

all together by the shore of the lake or along the river's bank. According to their contemporaries, they regarded the evening

as the beginning of the day. In the evening they devoted themselves to their studies and

spiritual concentrations. They divided the day into fourteen parts and arranged their

work and activities in accordance with these periods. They divided the year into thirteen equal parts. The elders, following the ancient traditions, prescribed special

regimens and exercises which differed with each month. It was not without reason that the writers contemporary with

the Essenes regarded them as a race apart. They were indeed different from other people both in their principles and in their daily life and practice.

There are very few points on which the authors disagree. From their almost unanimous accounts it is possible to make a

virtually complete reconstruction of their life and moral conceptions.

The chief point on which all the writers, without exception are agreed is, that the First Century Essenes enjoyed a high moral reputation among the various Jewish sects and among all their neighboring people. That they were held in high regard is incontestable.

We find no unfavorable judgment or opinion recorded against the Essenes among authors of antiquity.

They were the only sect to be without enemies and to escape criticism at the hands of even the most ironical writers.

The First Century Essenes gave humanity the greatest figures of antiquity: the latter prophets, John the Baptist, Jesus the Christ, and John the Beloved Disciple.

IV. THE ESSENE RENAISSANCE

The first Christians-Essenes had no formal creed. Their members were convinced that freedom is the indispensable condition of wholesome spiritual life for men. They insisted upon being just as free to make new discoveries in religion as the scientist is in biology or chemistry.

Precious as is freedom, they did not regard it as an end in itself but rather as a condition in which alone they could fulfill their

function, which was to enrich the individual life and to improve the social order.

The only religion that could satisfy them was one that rose above the ancient divisions and united men all over the world in one brotherhood.

The fundamental belief of the modern Essenes is that the renaissance of the original purity, simplicity and harmony of the free creative life of the first Christians-Essenes is the only way out of the present world chaos of violence, ignorance, misery and suffering.

On this universal and eternal basis they are trying to bring about the all-sided realization of the best forms of the individual and social life.

1. They always and everywhere get rid of what is bad by strengthening what is good, never by violent attack on what is bad.

2. They get rid of ignorance simply by extending education and not by violent attacks on ignorance.

3. They get rid of egoism simply by aiding and extending altruism and not by violent attacks on egoism.

4. They get rid of violence simply by the progressive growth and strength of our constructive social activity and not by destructive attacks on violence.

5. They get rid of misery by the progressive elimination of the chief individual and social causes of misery, by giving progressively unlimited possibilities to everyone of winning and extending individual and collective well-being and not by violent attack on the existing laws of society.

6. They get rid of disease simply by strengthening the vitality of the organism and not by attacking the disease.

7. They get rid of chaos and darkness by the extensive organization of order and the progressive organization of light and not by destruction or violence.

In brief: They create a better future by the constructive and progressive amelioration of the present and not by the destruction of the past. They bring about a peaceful inner revolution, an individual rebirth in each altruistic, intelligent and active being in order to ensure the unlimited progressive evolution of mankind towards an ever better future.

PUBLISHED BY

SOCIEDAD DE ESTUDIOS COMPARATIVOS

DE CULTURAS ANTIGUAS A. C.

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A BIOGRAPHICAL NOTE ON PROF. EDMOND BORDEAUX SZEKELY

EDMOND BORDEAUX SZEKELY is a descendant of Csoma de Koros, Transylvanian traveller and philologist, who a little over a century ago compiled the first grammar of the Tibetan language, an English-Tibetan dictionary, and wrote his unparalleled work called "Asiatic Researches." He was librarian to the Royal Asiatic Society in India.

The Szekely family, one of the most ancient families in Europe, is well known in Transylvania, it enjoyed special privileges under the Roman rule in Transylvania, especially under the Emperor Trajan.

Edmond Szekely, only son of Alexander Szekely, great grandson of Alexander Szekely, eminent poet and Unitarian Bishop of Cluj, though belonging to a Protestant family, was educated in a school of the Piarist Catholic order. He went to the University of Cluj in Transylvania, taking degrees in philosophy, medicine and pharmacy. Later he held a Professorship in Philosophy and Experimental Psychology in the same University. Afterwards he studied and obtained degrees at Vienna, Leipzig, Paris and other Universities in Europe. He is a well known philologist in Sanscrit, Pehlvi, Aramaic, Greek and Latin, besides in ten modern languages.

He has travelled widely in practically all the countries in Europe, the Balkans, southern Russia, the Near East and Africa. He thus became familiar with peasant life and this knowledge was the starting point of his researches into human longevity.

From 1930-1940 he conducted a ten-year programme of medical, archaeological and ethnological research involving scientific investigations in the Carpathians, the Mediterranean, Polynesia, Mexico, Central America and the West Indies. The main results of this work are published in "Cosmos, Man and Society," and "Medicine Tomorrow."

Prof. Szekely has written in addition to some fifty booklets on different scientific subjects, about thirty-eight volumes on Philosophy, Medicine, Archaeology, Psychology, etc., published in French, English, Spanish, German, Hungarian, Rumanian and Esperanto. His two most recent works published are the "World Picture of Zarathustra" and "The Philosophy of Ancient Mexico."

Prior to the last war, he gave up his medical practice in Nice, France. In 1940 he came to Mexico, locating at Tecate, Baja California where he founded, and is the active director of, Rancho La Puertathe only European type Spa in America, and the Essene School, through which is disseminated his teachings.

BOOKS BY EDMOND BORDEAUX SZEKELY

HEALTH & DIETETICS Cosmos, Man & Society $ 7.50 Diet Chart of Cosmotherapy .50 The Grape Cure and Fasting 1.00 Medicine Tomorrow 6.50 Mineral Therapy of Basic Biological Functions 1.50 Natural Herb Therapeutics 1.00 Vitamin Therapy of Basic Biological Functions 1.00 MODERN MAN'S PHILOSOPHY Books, Our Eternal Companions .50 Cottage Economy. 1.00 Dialectical Method of Thinking 1.00 Esperanto at a Glance, Wall Chart .50 Man, Art & World Conception 2.00 Modern Man's Philosophy (2 volumes) 2.00 Natural Economics & Sociology (lesson) .50 One WorldOne Language (lessons) 1.00 Sexual Harmony & The New Eugenics 2.00 ESSENE SCIENCE OF LIFE Essene Communions with the Natural Forces 2.50 Essene Gospel of John 1.00 Essene Renaissance (lessons) 3.50 Essenes by Josephus, The .50 Genesis, an Essene Interpretation 1.00 Natural and Cosmic Laws (lessons) 3.75 Sermon on the Mount, an Essene Interpretation 1.00 Sevenfold Peace, The (lessons) 4.00 GREAT TEACHINGS OF HUMANITY Beethoven, Prometheus of the Modern World .50 Buddha, the Teachings of .50 Christmas, the Meaning of .50 Future of Humanity, The .50 Great Thinkers, Great Teachings (lessons) 3.75 Living Jesus, The .50 Moses, Prophet of the Law (lessons) 4.00 Philosophy of Ancient Mexico (in Spanish) 2 vol. 7.50 Sleep, A Source of Harmony .50 Will Power, the Creator of Happiness .50 Zarathustra, The World Picture of 15.00 Zoroaster, the Master of Life 1.00

The titles marked lessons are in mimeograph form AVAILABLE FROM SOCIEDAD DE ESTUDIOS

COMPARATIVOS DE CULTURAS ANTIGUAS A. C. MAIL ADDRESS: P. O. BOX 257, TECATE, CALIFORNIA