Philo, Every Good Man is Free, 75–88. The Works of Philo Judaeus: The Contemporary of Josephus. Translated by C. D. Yonge. London: Henry G. Bohn, 1854–1855. From Early Christian Writings.com http://www.earlychristianwritings.com/yonge/book33.html
XII. (75) Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. (76) These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. Of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; (77) for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be great abundance, as in truth they are. (78) Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or of military engines; no one, in short, attending to any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness; (79) and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordinances of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship; (80) and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. (81) Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. (82) Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; (83) and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. (84) Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. (85) In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; (86) then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; (87) and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances.
(88) Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposing to them as necessary exercises to train them towards its attainment, all praiseworthy actions by which a freedom, which can never be enslaved, is firmly established.
Hypothetica 11.1–18. The Works of Philo Judaeus: The Contemporary of Josephus. Translated by C. D. Yonge. London: Henry G. Bohn, 1854–1855. Text from Early Christian Writings.com http://www.earlychristianwritings.com/yonge/book37.html
(11.1) But our lawgiver trained an innumerable body of his pupils to partake in those things, who are called Essenes, being, as I imagine, honoured with this appellation because of their exceeding holiness. And they dwell in many cities of Judaea, and in many villages, and in great and populous communities. (11.2) And this sect of them is not an hereditary of family connexion; for family ties are not spoken of with reference to acts voluntarily performed; but it is adopted because of their admiration for virtue and love of gentleness and humanity. (11.3) At all events, there are no children among the Essenes, no, nor any youths or persons only just entering upon manhood; since the dispositions of all such persons are unstable and liable to change, from the imperfections incident to their age, but they are all full-grown men, and even already declining towards old age, such as are no longer carried away by the impetuosity of their bodily passions, and are not under the influence of the appetites, but such as enjoy a genuine freedom, the only true and real liberty. (11.4) And a proof of this is to be found in their life of perfect freedom; no one among them ventures at all to acquire any property whatever of his own, neither house, nor slave, nor farm, nor flocks and herds, nor any thing of any sort which can be looked upon as the fountain or provision of riches; but they bring them together into the middle as a common stock, and enjoy one common general benefit from it all. (11.5) And they all dwell in the same place, making clubs, and societies, and combinations, and unions with one another, and doing every thing throughout their whole lives with reference to the general advantage; (11.6) but the different members of this body have different employments in which they occupy themselves, and labour without hesitation and without cessation, making no mention of either cold, or heat, or any changes of weather or temperature as an excuse for desisting from their tasks. But before the sun rises they betake themselves to their daily work, and they do not quit it till some time after it has set, when they return home rejoicing no less than those who have been exercising themselves in gymnastic contests; (11.7) for they imagine that whatever they devote themselves to as a practice is a sort of gymnastic exercise of more advantage to life, and more pleasant both to soul and body, and of more enduring benefit and equability, than mere athletic labours, inasmuch as such toil does not cease to be practised with delight when the age of vigour of body is passed; (11.8) for there are some of them who are devoted to the practice of agriculture, being skilful in such things as pertain to the sowing and cultivation of lands; others again are shepherds, or cowherds, and experienced in the management of every kind of animal; some are cunning in what relates to swarms of bees; (11.9) others again are artisans and handicraftsmen, in order to guard against suffering from the want of anything of which there is at times an actual need; and these men omit and delay nothing, which is requisite for the innocent supply of the necessaries of life. (11.10) Accordingly, each of these men, who differ so widely in their respective employments, when they have received their wages give them up to one person who is appointed as the universal steward and general manager; and he, when he has received the money, immediately goes and purchases what is necessary and furnishes them with food in abundance, and all other things of which the life of mankind stands in need. (11.11) And those who live together and eat at the same table are day after day contented with the same things, being lovers of frugality and moderation, and averse to all sumptuousness and extravagance as a disease of both mind and body. (11.12) And not only are their tables in common but also their dress; for in the winter there are thick cloaks found, and in the summer light cheap mantles, so that whoever wants one is at liberty without restraint to go and take whichever kind he chooses; since what belongs to one belongs to all, and on the other hand whatever belongs to the whole body belongs to each individual. (11.13) And again, if any one of them is sick he is cured from the common resources, being attended to by the general care and anxiety of the whole body. Accordingly the old men, even if they happen to be childless, as if they were not only the fathers of many children but were even also particularly happy in an affectionate offspring, are accustomed to end their lives in a most happy and prosperous and carefully attended old age, being looked upon by such a number of people as worthy of so much honour and provident regard that they think themselves bound to care for them even more from inclination than from any tie of natural affection. (11.14) Again, perceiving with more than ordinary acuteness and accuracy, what is alone or at least above all other things calculated to dissolve such associations, they repudiate marriage; and at the same time they practise continence in an eminent degree; for no one of the Essenes ever marries a wife, because woman is a selfish creature and one addicted to jealousy in an immoderate degree, and terribly calculated to agitate and overturn the natural inclinations of a man, and to mislead him by her continual tricks; (11.15) for as she is always studying deceitful speeches and all other kinds of hypocrisy, like an actress on the stage, when she is alluring the eyes and ears of her husband, she proceeds to cajole his predominant mind after the servants have been deceived. (11.16) And again, if there are children she becomes full of pride and all kinds of license in her speech, and all the obscure sayings which she previously meditated in irony in a disguised manner she now begins to utter with audacious confidence; and becoming utterly shameless she proceeds to acts of violence, and does numbers of actions of which every one is hostile to such associations; (11.17) for the man who is bound under the influence of the charms of a woman, or of children, by the necessary ties of nature, being overwhelmed by the impulses of affection, is no longer the same person towards others, but is entirely changed, having, without being aware of it, become a slave instead of a free man. (11.18) This now is the enviable system of life of these Essenes, so that not only private individuals but even mighty kings, admiring the men, venerate their sect, and increase their dignity and majesty in a still higher degree by their approbation and by the honours which they confer on them.