Dependence of the theory on the derivation.
Indeed Frankel’s derivations are generally, if not universally, abandoned by later writers; and yet these same writers repeat his quotations and accept his results, as if the references were equally valid, though the name of the sect has disappeared. They seem to be satisfied with the stability of the edifice, even when the foundation is undermined. Thus for instance Grätz not only maintains after Frankel that the Essenes ‘were properly nothing more than stationary or, more strictly speaking, consistently logical (consequente) Chasidim,’ and ‘that therefore they were not so far removed from the Pharisees that they can be regarded as a separate sect,’ and ‘accepts entirely these results’ which, as he says, ‘rest on critical investigation’ (III. p. 463), but even boldly translates chasiduth ‘the Essene mode of life’ (ib. 84), though he himself gives a wholly different derivation of the word ‘Essene,’ making it signify ‘washers’ or ‘baptists’ (see above, p. 116). And even those who do not go to this length of inconsistency, yet avail themselves freely of the passages where chasid occurs, and interpret it of the Essenes, while distinctly repudiating the etymology[340].
The term chasid not applied specially to the Essenes.
But, although Ἐσσαῖος or Ἐσσηνός is not a Greek form of chasid, it might still happen that this word was applied to them as an epithet, though not as a proper name. Only in this case the reference ought to be unmistakeable, before any conclusions are based upon it. But in fact, after going through all the passages which Frankel gives, it is impossible to feel satisfied that in a single instance there is a direct allusion to the Essenes. Sometimes the word seems to refer to the old sect of the Chasidim or Asidæans, as for instance when Jose ben Joezer, who lived during the Maccabæan war, is called a chasid[341]. At all events this R. Jose is known to have been a married man, for he is stated to have disinherited his children (Baba Bathra 133 b); and therefore he cannot have belonged to the stricter order of Essenes. Sometimes it is employed quite generally to denote pious observers of the ceremonial law, as for instance when it is said that with the death of certain famous teachers the Chasidim ceased[342]. In this latter sense the expression חסידים הראשונים, ‘the ancient or primitive Chasidim’ (Monatschr. pp. 31, 62), is perhaps used; for these primitive Chasidim again are mentioned as having wives and children[343], and it appears also that they were scrupulously exact in bringing their sacrificial offerings[344]. Thus it is impossible to identify them with the Essenes, as described by Josephus and Philo. Even in those passages of which most has been made, the reference is more than doubtful. Thus great stress is laid on the saying of R. Joshua ben Chananiah in Mishna Sotah iii. 4, ‘The foolish chasid and the clever villain (חסיד שוטה ורשע ערום), etc., are the ruin of the world.’ But the connexion points to a much more general meaning of chasid, and the rendering in Surenhuis, ‘Homo pius qui insipiens, improbus qui astutus,’ gives the correct antithesis. So we might say that there is no one more mischievous than the wrong-headed conscientious man. It is true that the Gemaras illustrate the expression by examples of those who allow an over-punctilious regard for external forms to stand in the way of deeds of mercy. And perhaps rightly. But there is no reference to any distinctive Essene practices in the illustrations given. Again; the saying in Mishna Pirke Aboth v. 10, ‘He who says Mine is thine and thine is thine is [a] chasid (שלי שלך ושלך שלך הסיד),’ is quoted by several writers as though it referred to the Essene community of goods[345]. But in the first place the idea of community of goods would require ‘Mine is thine and thine is mine’: and in the second place, the whole context, and especially the clause which immediately follows (and which these writers do not give), ‘He who says Thine is mine and mine is mine is wicked (רשע),’ show plainly that חסיד must be taken in its general sense ‘pious,’ and the whole expression implies not reciprocal interchange but individual self-denial.
Possible connexion of
chasid and chasyo discussed.
It might indeed be urged, though this is not Frankel’s plea, that supposing the true etymology of the word Ἐσσαῖος, Ἐσσηνός, to be the Syriac ܚܣܐ
Frankel’s second derivation
Frankel’s other derivation צנוע, tsanūaع, suggested as an equivalent to Ἐσσηνός, has found no favour with later writers, and indeed is too far removed from the Greek form to be tenable. |tsanuaع considered.|
Nor do the passages quoted by him[347] require or suggest any allusion to this sect. Thus in Mishna Demai, vi. 6, we are told that the school of Hillel permits a certain license in a particular matter,