"As I have already treated of Essæans who the assiduously practise the [religious] life of action, The Essæans. carrying it out in all, or, not to speak too presumptuously, in most of its degrees, I will at once, following the sequence of my subject, proceed to say as much as is proper concerning those who embrace [the life of] contemplation; and that too without adding anything of my own to better the matter--as all the poets and history-writers are accustomed to do in the scarcity of good material--but artlessly holding to the truth itself, for even the most skilful [writer], I know, will fail to speak in accordance with her.
"Nevertheless the endeavour must be made and we must struggle through with it; for the greatness of the virtue of these men ought not to be a cause of silence for those who deem it right that no good thing should be kept silent.
"Now the purpose of our wisdom-lovers is immediately apparent from their name. They are The Name Therapeut. called Therapeutæ and Therapeutrides [men and women] in the original sense of the word; either because they profess an art of healing superior to that in use in cities (for that only heals (θεραπεύτει) bodies, whereas this [heals our] souls as well when laid hold of by difficult and scarce curable diseases, which pleasure and desire, and grief and fear, selfishness and folly, and injustice, and
the endless multitude of passions and vices, inflict upon them), or else because they have been schooled by nature and the sacred laws to serve (θεραπεύτειν) That which is better than the Good and purer than the One and more ancient than the Monad."
Philo here indulges in a digression., contrasting the unintelligent worship of externals by the misinstructed in all religions with the worship of true Deity by those who follow the contemplative life. Those who are content to worship externals are blind; let them then remain deprived of sight. And he adds significantly, that he is not speaking of the sight of the body, but of that of the soul, by which alone truth and falsehood are distinguished from each other.
"But as for the race of devotees [the Therapeuts], who are ever taught more and more to see, let them strive for the intuition of That which is; let them transcend the sun which men perceive [and gaze upon the Light beyond], nor ever leave this rank [order, space, or plane], which. leads to perfect blessedness. Now they who betake themselves to [the divine] service [do so], not because of any custom, or on some one's advice or appeal, but carried away with heavenly love, like those initiated into the Bacchic and Corybantic Mysteries; they are afire with God until they behold the object of their love.
"Then it is that, through their yearning for that deathless and blessed Life, thinking that their Their Abandonment of the World. mortal life is already ended, they leave their possessions to their sons and daughters, or, may
be, other relatives, with willing resolution making them their heirs before the time; while those who have no relatives [give their property] to their companions and friends."
In a digression Philo points out the difference between the sober orderly abandonment of property to follow the philosophic life, which he praises, and the wild exaggerations of the popular legends, which told how Anaxagoras and Democritus, when seized with the love of wisdom, allowed all their estates to be devoured by cattle.
"Whenever then [our wisdom-lovers] take the step of renouncing their goods, they are no longer enticed away by any one, but hurry on without once turning back, leaving behind them brethren, children, wives, parents, the multitudinous ties of relationship, and bonds of friendship, their native lands in which they have been born and reared; for the habitual is a drag and most powerful allurement.
"Nor do they emigrate to some other city (like illused or worthless slaves who, in claiming purchase Their Retreats. from their owners, only procure for themselves a change of masters and not freedom), for every city, even the best governed one, is full of innumerable tumults, forms of destruction, and disorders which would be insupportable to a man who has once taken wisdom as a guide.
"But they make their abode outside the walls in [shut in] woods or enclosed lands in pursuit of solitude, [and this] not to indulge any feeling of churlish dislike to their fellow-men, but from a knowledge that continual contact with those of
dispositions dissimilar to their own is unprofitable and harmful.
"Now this natural class of men [lit. race] is to be found in many parts of the inhabited world, both the Grecian and non-Grecian world sharing in the perfect good.
"In Egypt there are crowds of them in every province, or nome as they call it, and especially The Mareōtic Colony. round Alexandria. For they who are in every way [or in every nome] the most highly advanced come as colonists, as it were, to the Therapeutic fatherland, to a spot exceedingly well adapted for the purpose, perched on a fairly high terrace [small plateau or group of small hills] overlooking Lake Marea or Lake Mareōtis immediately south of Alexandria, in a most favourable situation both for security and mildness of temperature. Security [sci. from robbers] is ensured by the belt of homesteads and villages [which surrounds the terrace], and the mildness of temperature is due to the continual breezes sent up by the lake, which opens into the sea, and from the proximity of the open sea itself. The breezes from the sea are light, while those from the lake are heavy, and their combination produces a most healthy condition [of the atmosphere].
"The dwellings of the community are very simple, merely providing shelter against the two Their Dwellings. greatest necessities, the extreme heat of the sun and the extreme cold of the air. The dwellings are not close together as those in towns, for neighbourhood is irksome and unpleasing to those
who are seeking for solitude; nor are they far apart, because of the intercourse which is so dear to them, and also for mutual help in case of attack by robbers.
"In each dwelling is a sacred place, called a shrine or monastery [a small chamber, closet, or The Original Meaning of the Term Monastery. cell], in which in solitude they perform the mysteries of the holy life, taking into it neither drink, nor food, nor anything else requisite for the needs of the body, but only the laws and inspired sayings of prophets, and hymns, and the rest, whereby knowledge and devotion grow together and are perfected.
"Thus they preserve an unbroken memory of God, so that even in their dream-consciousness nothing is presented to their minds but the glories of the divine virtues and powers. Hence many of them give out the rhythmic doctrines of the sacred wisdom, which they have obtained in the visions of dream-life.
"Twice a day, at dawn and even, they are Their Prayers and Exercises. accustomed to offer up prayers; as the sun rises s. praying for the sunshine, the real sunshine, that their minds may be filled with heavenly Light, and as it sets praying that their soul, completely lightened of the lust of senses and sensations, may withdraw to its own congregation and council-chamber, there to track out truth.
"The whole interval from dawn to sunset they devote to their exercises. Taking the sacred writings they spend their time in study [lit. philosophise], interpreting their ancestral code allegorically, for
they think that the words of the literal meaning are symbols of a hidden nature which is made plain [only] by the under-meaning.
"They have also works of ancient authors who were once heads of their school, and left behind The Nature of their Books. them many monuments of the method used in their allegorical works; taking these as patterns, as it were, they imitate the practice of their predecessors. They do not then spend their time in contemplation and nothing else, but they compose songs and hymns to God in all sorts of metres and melodies, outlined necessarily upon [a background of] the more solemn numbers [lit. rhythms].
"For six days on end every one remains apart in solitude with himself in his 'monastery,' as it Their Mode of Meeting. is called, engaged in study, never setting foot out of door, or even looking out of window. But every seventh day they come together as it were to a general assembly, and take their seats in order according to their 'age' [that is, the length of their membership in the order], in the prescribed attitude, with their hands palms downwards, the right between the breast and chin, the left by the side. Then he who is the senior most skilled in the doctrines comes forward and discourses, with steadfast eyes and steadfast voice, with reason and thoughtfulness, not making a display of word-cleverness, as the rhetoricians and sophists of today, but examining closely and explaining the precise meaning in the thoughts, a meaning which does not merely light on the tips of the ears, but pierces the ear and reaches the soul and steadfastly
abides there. The rest all listen in silence, signifying their approval merely by a look in the eye or a nod of the head.
"Now this general sanctuary in which they assemble every seventh day consists of two The Sanctuary. enclosures: one separated off for men, and the other for women. For women too habitually form part of the audience, possessing the same eager desire and having made the same deliberate choice [as the men].
"The division, however, between the two halls is only partly built up, some three or four cubits from the floor, like a breast-work, the rest of it, to the roof, being left open, and this for two reasons: in the first place for the preservation of that modesty which so becomes woman's nature, and in the second that sitting within earshot they may hear easily, since there is nothing in the way of the speaker's voice.
"Now [our Therapeuts] first of all lay down continence as a foundation, as it were for the soul, and then proceed to build up the rest of the virtues upon it. Accordingly none of them would think of taking food or drink before sundown, for they consider that the practice of philosophy deserves the light, while the necessities of the body [may content themselves with] darkness; hence they assign the day to the former, and a brief portion of the night to the latter.
"A number of them, in whom the thirst for wisdom is implanted to a greater degree, remind themselves of their food but once in three days,
while a few are so cheered and fare so sumptuously Fasting. at wisdom's banquet of teachings which she so richly and unstintingly sets before them, that they can last for twice the time, and even after six days barely take a mouthful of the most necessary food, being trained to live on air, as they say the grasshoppers do [Plato, Phaedr.], their needs made light by their singing methinks.
"Since then they regard the seventh day as all-hallowed The Seventh Day Common Meal. and high festival, they consider it worthy of special honour, and on it, after paying due attention to the soul, they anoint the body, giving it, as also indeed they do their cattle, respite from continual labour. Still they partake of no dainty fare, but plain bread with salt for seasoning, which the gourmands supplement with an extra relish of hyssop; while for drink they have water from the spring. Thus in mollifying those tyrants which nature has set over the mortal race--hunger and thirst, they offer them nothing to tickle their vanity, but only such bare necessities as make life possible. Accordingly they eat only to escape hunger, and drink only to escape thirst, avoiding satiety as an enemy of and a plotter against both soul and body.
"Now there are two kinds of covering--clothes and house. As to their dwelling I have already Housing and Clothing. stated above that it is anything but beautiful to look at, and put together anyhow, being made to answer only its most absolutely necessary purpose; and as to their clothing, it is equally of the plainest description, just to protect them from cold
and heat; in winter a thick mantle instead of a woolly hide, and in summer a sleeveless robe of fine linen.
"For in everything they practise simplicity, knowing that vanity has falsehood for its origin, but simplicity truth, each of them containing the innate power of its source; for from falsehood stream forth the manifold kinds of evils, while from truth come the abundant blessings of good both human and divine.
"I would also touch upon the general meetings in which they pass the time in greater festivity Their Sacred Feasts. than usual banqueting together, contrasting them with the banquets of others."
Philo here indulges in a long digression in which he paints in the strongest colours the debauchery and extravagance of the banquets of voluptuaries, in order to contrast them as much as possible with the sacred feasts of the Therapeuts.
"In the first place they all come together at the end of every seventh week, for they reverence not only the simple period of seven days, but also the period of the power [or square] of seven, since they know that the 'seven' is pure and ever-virgin. Their seventh day festival then is only a prelude to their greatest feast, which is assigned to the fiftieth, the most holy and natural of numbers, [the sum] of the powers of the [perfect] right-angled triangle, which has been appointed as the origin of the generation of the cosmic elements.
"When then they have assembled together, clad in white robes, with joyous looks and with the
greatest solemnity, at sign from one of the Ephemereuts for the day (for this is the usual name The Banquet on the Fiftieth Day. for those who are engaged in such duties), and before sitting down, standing one beside the other in rows in a certain order, and raising their eyes and hands to heaven--their eyes, since they are trained to gaze on things worthy of contemplation; and their hands, since they are pure of gain, unstained by any pretence of money-making affairs--they offer prayer unto God that their banquet may be pleasing and acceptable.
"After prayers the seniors sit down to table, following the order of their election. For they do Seniority. not regard as seniors merely those who are advanced in years and have reached old age (nay, they regard such as quite young children if they have only lately fallen in love with the higher life), but such as have grown up and arrived at maturity in the contemplative part of philosophy, which is unquestionably its fairest and most divine portion.
"And women also share in the banquet, most of whom have grown old in virginity, preserving their The Women Disciples. purity not from necessity (as some of the priestesses among the Greeks), but rather of their own free-will, through their zealous love of wisdom, with whom they are so keenly desirous of spending their lives that they pay no attention to the pleasures of the body. Their longing is not for mortal children, but for a deathless progeny which the soul that is in love with God can alone bring forth, when the Father has implanted in it those spiritual light-beams, with which it shall
contemplate the laws of wisdom. There is, however, a division made between them in their places at table, the men being apart on the right, and the women apart on the left."
(It should be remembered that it was the custom in the Greco-Roman world to recline at table, leaning on the left elbow with a cushion under the arm. The person reclining to the right of another was said to lie on the latter's breast (ἀυακεῖσθαι ἐυ τῷ κόλπῳ). Cf. the canonical phrase, "the disciple who lay on His breast at meat.")
"Perhaps you suspect that cushions, if not luxurious at any rate of tolerable softness, are provided The Plain Couches. for people well-born and well-bred and students of philosophy, whereas they have nothing but mattresses of the more easily procurable material (the papyrus of the country), over which [they throw] the plainest possible rugs, slightly raised at the elbow for them to lean upon. For on the one hand they somewhat relax their [usual] Spartan rigour of life [on such occasions], while on the other [even at the banquets] they always study the most liberal frugality in everything, rejecting the allurements of pleasure with all their might.
"Nor are they waited upon by slaves, since they consider the possession of servants in general The Servers. to be contrary to nature. For nature has created all men free; but the injustice and selfishness of those who strive after inequality (the root of all evil), have set the yoke of power on the necks of the weaker and harnessed them to [the chariots of] the stronger.
"So in this holy banquet there is no slave, as I have said, but it is served by free men who perform the necessary service, not by compulsion, or waiting for orders, but of their own free-will anticipating the requests [of the guests] with promptitude and eagerness. For they are not chance free men who are appointed for such service, but juniors of the order who have been selected in. order of merit with every possible care, who (as those noble and well-born and anxious to reach the summit of virtue should) with affectionate rivalry, as though they were their legitimate children, wait upon these fathers and mothers of theirs, regarding them as their common parents, bound to them with closer ties than their parents by blood: since, for those who think, there is no closer tie than virtue and goodness. And they come in to serve ungirdled, with their robes let down, so that no resemblance to a slave's dress may be introduced.
"I know that some of my readers will laugh at such a banquet as this; but such laughter will bring them weeping and sorrow.
"Nor is wine brought in on these occasions, but the clearest water, cold for the majority, and The Frugal Fare. warmed for those of the older men whose tastes are delicate. The table moreover contains nothing that has blood in it, for the food is bread with salt for seasoning, to which hyssop is added as an extra relish for the gourmands. For just as right reason bids priests make offerings free from wine and blood, so does it bid these sages live. For wine is a drug that brings on madness, and costly
seasonings rouse up desire, the most insatiable of beasts. So much, then, for the preliminaries of the banquet.
"Now, after the guests have taken their places The President. in the ranks I have described, and the waiters have taken their stand in order, ready to serve, when complete silence is gained--(and when is there not? you may say; but then there is deeper silence than before, so that no one ventures to make a sound or even breathe at all hard)--the president searches out some passage in the sacred scriptures or solves some difficulty propounded by one of the members, without any thought of display, for he does not aim at a reputation for cleverness in words, but is simply desirous of getting a clearer view of some points [of doctrine]; and when he has done so, he unselfishly shares it with those who, though they have not such keen vision as himself, nevertheless have as great a longing to learn.
"The president for his part employs a somewhat The leisurely method of imparting instruction, pausing at The Instruction. intervals and stopping for frequent recapitulations, impressing the ideas on their souls. (For when, in giving an interpretation, one continues to speak rapidly without pausing for breath, the mind of the hearers is left behind unable to keep up the pace, and fails to comprehend what is said.) While they, on their side, fixing all their attention upon him, remain in one and the same attitude listing attentively, showing their understanding and comprehension [ of his words ] by nod and look; praise of the speaker by a pleased expression and
the thoughtful turning to him of their faces, and hesitation by a mild shake of the head and a motion of the forefinger of the right hand. And the juniors who stand at service are,just as attentive as the seniors at table.
"Now the interpretation of the sacred scriptures is based upon the under-meanings in the allegorical The Interpretation of Scripture. narratives; for these men look upon the whole of their law-code as being like to a living thing, having for body the spoken commands, and for soul the unseen thought stored up in the words (in which thought the rational soul [of the student] begins to contemplate things native to its own nature more than in anything else)--the interpretation, as it were, in the mirror of the names, catching sight of the extraordinary beauties of the ideas contained in them, unwrapping and unrobing the symbols from them, and bringing to light the naked inner meanings, for those who are able with a little suggestion to arrive at the intuition of the hidden sense from the apparent meaning.
"When then the president seems to have discoursed long enough, and the discourse, according to its range, to have in his case made good practice at the points aimed at, and in theirs [to have met with due] attention, there is a burst of applause from the company, as though they would offer their congratulations, but this is restricted to three claps of the hands.
"Then the president, rising, chants a hymn which has been made in God's honour, either a new one The Singing Hymns. which he has himself composed, or an old one of
the ancient poets. For they have left behind them many metres and tunes in trimetric epics, processional hymns, libation odes, altar-chants, stationary choruses, and dance-songs, [all] admirably measured off in diversified strains.
"And after him the others also in bands, in proper order, [take up the chanting], while the rest listen in deep silence, except when they have to join in the burden and refrains; for they all, both men and women, join in.
Then when hymns are over, the juniors bring Bread and Salt. in the table, which was mentioned shortly before, with the all-pure food upon it, leavened bread, with flavouring of salt mingled with hyssop, out of respect to the holy table set up in the holy place of the temple. For on this table are loaves and salt without seasoning; the loaves are unleavened and the salt unmixed with anything else; for it was fitting that the simplest and purest things should be allotted to the most excellent division of the priests, the reward of their ministry, while the rest should strive after things of similar purity, but abstain from the same food [as the priests], in order that the more excellent should have this privilege.
"After the banquet they keep the holy all-night The Sacred Dancing. festival. And this is how it is kept. They all stand up in a body, and about the middle of the entertainment they first of all separate into two bands, men in one and women in the other, And a leader is chosen for each, the conductor whose reputation is greatest and the one most suitable for the post,
[paragraph continues] They then chant hymns made in God's honour in many metres and melodies, sometimes singing in chorus, sometimes one band beating time to the answering chant of the other, [now] dancing to its music, [now] inspiring it, at one time in processional hymns, at another in standing songs, turning and returning in the dance.
"Then when each band has feasted [that is, has sung and danced] apart by itself, drinking of God-pleasing [nectar], just as in the Bacchic rites men drink the wine unmixed, then they join together, and one chorus is formed of the two bands, in imitation of the joined chorus on the banks of the Red Sea because of the wonderful works that had been there wrought. For the sea at God's command became for one party a cause of safety and for the other a cause of ruin."
(Philo here refers to the fabled dance of triumph of the Israelites at the destruction of Pharaoh and his host, when Moses led the men and Miriam the women in a common dance; but the Therapeuts all over the world could not have traced the custom to this myth.)
"So the chorus of men and women Therapeuts, being formed as closely as possible on this model, by means of melodies in parts and harmony--the high notes of the women answering to the deep tones of the men--produces a harmonious and most musical symphony. The ideas are of the most beautiful, the expressions of the most beautiful, and the dancers reverent; while the goal. of the ideas, expressions, and dancers is piety.
"Thus drunken unto morning's light with this The Morning Prayer. fair drunkenness, with no head-heaviness or drowsiness, but with eyes and body fresher even than when they came to the banquet, they take their stand at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. After this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields.
"So far then about the Therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the Father and Creator of the Universe by their virtue, which procures them His love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune, and the first coiner in the race to the very goal of blessedness."
With regard to the mystic numbers 7 and 50 mentioned in the text above, it may be of interest to Note on the Sacred Numbers. remark that Philo elsewhere (Leg. Alleg., i. 46) tells us that the Pythagoreans called the number 7 the ever-virgin, because "it neither produces any of the numbers within the decad [i.e., from 1 to 10] nor is produced by any of them." The power or square of 7 is 49, and the great feast therefore took place every fiftieth day. The number 50 is based on the proportioned of the sides of the "perfect" right-angled triangle, the famous Pythagorean triangle,
so often referred to by Plato. (Cf. The Nuptial Number of Plato, by James Adam, M.A., Cambridge, 1891; the best work on the subject.) The sides of this triangle bear the proportions of 3, 4, and 5, and 32 + 42=52, or 9 + 16=25; and 9 + 16 + 25 = 50.
In another treatise (Qu. in Gen., iii. 39) we get some further interesting information concerning the 50. Philo speaks of two series, which he calls triangles and squares, namely 1, 3, 6, 10, and 1, 4, 9, 16. At first sight it is difficult to discover why Philo should call the first series of numbers triangles, but it has occurred to me that he had in mind some such arrangement as the following.
Many interesting correspondences may be made out from the study of the apparently simple ordering of these points, monads, or atoms, but we are at present only engaged on the consideration of the number 50.
With regard to the triangular series, 1, 3, 6, 10, it is to be noticed that 1 = 1; 3 = 1 + 2; 6 = 1 + 2 + 3; and 10 = 1 + 2 + 3 + 4.
With regard to the square series, 1, 4, 9, 16, we see at once that 1 = 12; 4 = 22; 9 = 32; and 16 = 42. Moreover 1 + 3 + 6 + 10 = 20; and 1 + 4 + 9 + 16 = 30; and finally 20 + 30 = 50.
Much more could be said; but our space is limited, and those who are interested in the matter can easily work out details for themselves.
In reading this treatise and the rest of the Philo's Connection with the Therapeuts. references to the Therapeuts scattered through Philo's writings, the chief questions that naturally arise are: What was Philo's connection with them; and how far can we rely on his account? There is an important passage in his writings which gives us the critical point of departure in seeking an answer. Philo (Leg. Alleg., i. 81) writes:
"I too have ofttimes left my kindred and my friends and country, and have gone into the wilderness [or into solitude] in order to comprehend the things worthy to be seen, yet have profited nothing; but my soul was scattered or stung with passion, and lapsed into the very opposite current."
We learn from this interesting item of autobiography that Philo had himself enjoyed no success in the contemplative life. This accounts for his great reverence and high respect for those who had succeeded in comprehending the things "worthy to be seen." Now as Philo never abandoned his property, he could therefore not have been a full accepted member of one of these brotherhoods. In all probability he belonged to one of their outer circles. As was the case with the Pythagoreans and Essenes, the Therapeuts had lay-pupils who lived in the world and who perhaps resorted to the community now and again for a period of "retreat," and then returned again to the world.
That these lay-disciples were men of great ability
and insight is amply shown by the works of Philo The Lay Disciples. himself, but that there was a large literature of a still loftier and more inspired character is also evident from what Philo has to say of his teachers. What has become of all these works, commentaries, interpretations, hymns, sermons, expositions, apocalypses--works which aroused the admiration of so distinguished a writer as Philo? It seems to me that though we may have some scraps of them embedded in the Jewish Pseudepigrapha which have come down to us, many of them belonged to the now lost precursors of the fragments of the Gnostic literature which have survived.
But were the Therapeuts Jews, as Philo would lead us to believe in his apology for that nation? It is evident from his own statements that the community which he describes, and with which he was probably connected as lay-pupil, was but one of a vast number scattered all over the world. Philo would have us believe that his particular community was the chief of all, doubtless because it was mainly Jewish, though not orthodoxly so, for they were "sun-worshippers."
It is therefore reasonable to conclude that there were at this time numerous communities of mystics The Variety of Communities. and ascetics devoted to the holy life and sacred science scattered throughout the world, and that Philo's Mareotic community was one of these. Others may have been tinged as strongly with Egyptian, or Chaldæan, or Zoroastrian, or Orphic elements, as the one south of Alexandria was tinged with Judaism. It is further not incredible
that there were also truly eclectic communities among them who combined and synthesized the various traditions and initiations handed down by the doctrinally more exclusive communities, and it is in this direction therefore that we must look for light on the origins of Gnosticism and for the occult background of Christianity. These communities did not at this time propagandize, though they may have indirectly been at the back of some of the greatest propagandist efforts, as in the case of Philo. I also think that the later. Gnostic communities did not propagandize directly, and that whatever works they may have put forward for lay-pupils or by lay-pupils were only a small part of their literature. For the people there were the Law and the Prophets and the Gospel; for the lay-pupils, the intermediate literature; and for those within, those most highly mystical and abstruse treatises that none but the trained mystics could possibly understand or were expected to understand.