(printed p. 271 — Book III)
“Our lawgiver,” says Philo, “entrusted innumerable people, who are called Essaeans, to the common life, honored, as it seems to me, with a name from holiness.
First, they inhabit many cities of Judea, and many villages and large, populous gatherings of people.
Second, this institution belongs to them not by birth, for that is not counted among things freely chosen, but from an inflamed love or zeal for virtue and from a desire for humanity.
Third, therefore, no Essaean is very young, nor is any pubescent or adolescent, because the customs of such people conform to the imperfection of their age and are likewise more childish;
[margin: Chapter XIV begins Philo’s Apology on practical/cenobitic Essenes: name, places, voluntary discipline, and age.]
(printed p. 272)
but they are mature men, already inclining toward old age, who are neither flooded by the overflow of the body nor driven by disturbances of the mind. They gather a freedom that is not false but truly solid, as though it were fruit. Their very life is witness to that freedom.
Fourth, scarcely any one of them can possess anything at all as his own: neither dwelling, nor slave, nor field, nor flocks, nor any other things that are usually prepared and supplied by wealth. Rather, placing all things in common, they enjoy common use.
Fifth, they dwell together according to certain sacred assemblies, make fellowships and common meals, and diligently work at all things for the common good. The tasks of different men are different, and they eagerly apply themselves to them and contend, making no excuse from frost, heat, or other changes of the air.
Sixth, before the sun rises, they turn to their customary labors, and scarcely return when it sets, exulting with no less joy than those who are approved in gymnastic contests. For they think that the exercises in which they train themselves are more useful for life, more pleasant for soul and body, and much more lasting than those in contests, since they do not wither and perish together with the strength of the body.
[margin: Community of goods, common life, and manual work.]
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For some of them are skilled farmers, experts at sowing and cultivating the land; others are shepherds and masters and leaders of every kind of livestock. Some care for beehives; others are craftsmen of other arts, so that nothing should be troublesome, and nothing lacking, among the things compelled by necessary use and belonging to a supply of necessities free from blame.
Seventh, for their diverse works they receive wages and give them to one appointed treasurer. He immediately buys the things that are fitting and supplies abundant foods and other things of which human life has need.
Eighth, these men are daily sharers of the same manner of life and the same table. They gladly use the same things, loving frugality and rejecting abundance as a disease of soul and body.
Ninth, not only their table but also their clothing is common. For in winter there are ready for them thick and rough cloaks, and in summer cheap and thin sleeveless garments, so that each may easily take whichever he wishes, because the things that belong to one belong to all, and the things that belong to all belong in turn to one.
Tenth, if any one of them becomes ill, remedies are supplied to him from the common stock, and he is cared for by the services and solicitude of all.
[margin: Occupations, common treasury, frugality, common clothing, and care of the sick.]
(printed p. 274)
Eleventh, the aged, even if they lack children, are nevertheless accustomed to end life in a most blessed and abundant old age, as though they abounded not only in children but in good children, since they are held worthy of care and honor by so many people, and indeed by those who desire to care for them more by voluntary decree than by necessity of nature.
Twelfth, in addition, because they foresaw most keenly that marriage was the one thing that would dissolve society and the communion of life, they declined marriages and at the same time practiced continence excellently. For no Essaean takes a wife, since woman is a creature that loves itself, is not a little jealous, and has great power to weaken the morals of a man and subject him to constant enchantments. For when she has devised flattering speeches, and has ensnared the eyes and ears with another cosmetic, as though on a stage, then, once the subjects have been deceived, she deceives the mind itself, which is the ruling part. But if there are children, she is already full of pride and confidence, and what before she insinuated secretly by irony she now demands with a more headstrong boldness; and having advanced to shamelessness, she compels him to do things, any one of which is hostile to the community of life. For whoever is bound either by the charms of a wife or by the care of children, from the very necessity of nature, is no longer the same toward others, but has become another man and, without knowing it, from free has become a slave.
[margin: Care for elders and celibacy. Philo’s argument against marriage is translated directly.]
(printed p. 275)
Thirteenth, therefore, this is their life, a life greatly desired by contest, so much so that not only private persons but also great kings, struck with admiration, have been amazed at these men and have venerated the majesty of such a life with approvals and honors.” Thus Philo.