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AuthorTopic: part X  (Read 1599 times)

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part X
« on: February 21, 2014, 08:33:24 PM »
According to Josephus and Philo,^ the Essene doctrines were kept secret with
the greatest possible care. The members of the brotherhood were admitted into
the assembly only after a three years' novitiate, and they were then not only
sworn to secrecy, but were sworn also not to commit any portion of their
doctrine to writing, except in allegory and symbolism, " as they received it ;
" for they were instructed only by means of allegories and symbolic
representations. It was their custom to assemble and listen to
interpretations of the Hebrew sacred writings from the elders among them. In re-
gard to this practice Philo says : 

And these explanations of the Sacred Scriptures are delivered by mystic
expressions in allegories ; for the whole of the Law appears to these men to re-
semble a living animal, and its express commandments seem to be the Body, and
the invisible meaning under and lying beneath the plain words resembles the
Soul, in which the rational soul begins most excellently to contemplate what
belongs to itself, as in a mirror, beholding in these very words the exceed
ing beauty of the sentiments, and unfolding and explaining the symbols and
bringing the secret meaning to the light of all who are able, by the light of a
slight intimation, to perceive what is unseen by what is visible.

1 See Josephus, Antiquities, bk. ii. § 8 ; also Wars, bk. xviii. § I. Philo on
the Virtuous being also Free (Bohn's ed., vol. iii. pp. 523 et seq.), also
Fragments (vol. iv.), and Essay on the Contemplative Life (vol. iv.).



In another place the Essenes are said " to take up the Sacred Scriptures and
philosophize concerning them, investigating the allegories of their national
philosophy, since they look upon their literal expressions as symbols of some
secret meaning of nature, intended to be conveyed by those figurative "
expressions.

They are said also to have writings of ancient men, who, having been the
founders of one sect or another, have left behind them many memorials of the
allegoric system of writing and explanation, and they imitate the general
fashion of their sect, so that they do not occupy themselves solely in con
templation, but they likewise compose psalms and hymns to God in every kind of
metre and melody imaginable.!

In the Visions, Commands, and Similitudes of Hermas  one of the Apocryphal
New Testament books that was discarded by the Athanasian Council, but which was
previously accepted by Christians  we find the Law of God spoken of as the Son
of God. In the eighth Similitude a mystical shepherd is introduced as
expounding a Vision in these words : 

This great tree which covers the plains and mountains, and all of the earth,
is the Law of God, published throughout the whole world. Now, this Law is the
Son of God, who is preached to all the ends of the earth. The people that stand
under its shadow are those who have heard his preaching and believe, etc.

In another place (in the ninth Similitude) an Angel IS represented as
expounding a Vision, and says : " I will show thee all those things which the
Spirit spake to thee under the figure of a Church. For that Spirit is the Son
of God." "In these Visions of Hermas," says Major-General Ethan A. Hitchcock,
"which may possibly be a genuine Essene work, the Son of God is spoken of in
several ways : here, we see, as the Law of God ; but manifestly not the written
Law, for that was not published to all the ends of the earth. The Spirit of the
Law  that is, the Life of it  was therefore referred to ; for this is '
preached ' in the consciences of all men throughout the world." ^

This would account for the fact that no hint is given in the New Testament of
Christ's appearance. Mrs. Jameson, speaking on this subject, says : 

We search in vain for the lightest evidence of his [Christ's] human individual
semblance, in the writings of those disciples who knew him so well. In this
instance the instincts of earthly affection seem to have been mysteriously
overruled. He whom all races were to call brother was not to be too closely
associated with the particular lineaments of any one. Saint John, the beloved
disciple, could lie on the breast of Jesus with all the freedom of fellowship,
but not even he has left a word to indicate what manner of man was the Divine
Master after the flesh. We are therefore left to imagine the expression most
befitting the character of him who took upon himself our likeness, and looked
at the woes and sins of mankind through the eyes of our mortality.^

The Rev. Mr. Geikie says, in his Life of Christ: 

No hint is given in the New Testament of Christ's appearance ; and the early
Church, in the absence of all guiding facts, had to fall back on imagination.
In the first years the Christian Church fancied its Lord's visage and form
marred more than those of other men ; and that he must have had no attrac
tions of personal beauty. Justin Martyr (a. D. 150160) speaks of him as
without beauty or attractiveness, and of mean appearance. Clement of Alex
dria (a. d. 200) describes him as of an uninviting appearance, and almost
repulsive. Tertullian (a. d. 200-210) says he had not even ordinary human
beauty, far less heavenly. Origen (a. d. 230) went so far as to say that he was
"small in body and deformed, as well as low born, and that his only beauty
was in his soul and life." ^


One of the favorite ways of depicting him finally came to be under the figure
of a beautiful and adorable youth, of about fifteen or eighteen years of age,
beardless, with a sweet expression of countenance, and long and abundant hair
flowing over his shoulders. His brow is sometimes encircled by a diadem or
bandeau, like a young priest of the Pagan gods ; that is, in fact, the favorite
figure. On sculptured sarcophagi, in fresco paintings and mosaics, Christ is
thus represented as a graceful youth, just as Apollo was figured by the Pagans,
and as angels are represented by Christians.^

The following letter, addressed to the senate of Rome, is said to have been
written by Publius Lentulus, Roman Procurator of Judaea in the reign of
Tiberius Caesar.

There has appeared in these days a man of extraordinary virtue, named Jesus
Christ, who is yet living among us, and by the people, generally, accepted of
as a prophet, but by some he is called the Son of God. He raises the dead and
cures all manner of diseases. A man tall and comely of stature, with a very
reverend countenance, such as the beholders cannot but love and fear ; his
hair of the color of a chestnut full ripe, and plain down to his ears ; but
from thence downward more orient of color, waving about his shoulders. In the
midst of his head goeth a seam, or partition of his hair, after the manner of
the Nazarites ; his forehead very plain and smooth, his face without spot or
wrinkle, beautiful with a comely red, his nose and mouth so formed that
nothing can be found fault with ; his beard somewhat thick, agreeable to the
hair of his head, not of any great length, but forked in the midst ; of an
inoffensive look ; his eyes blue, clear, and quick. In reproving he is severe ;
in admonishing courteous and friendly; pleasant in speech, but mixed with
gravity. It cannot be remembered that any have seen him laugh, but many have
observed him to weep. In proportion of body well shaped, and a man for singular
beauty exceeding the rest of mankind.-^

It will be observed that the reddish, waving, abundant hair resembles the sun-
gods, nearly all of them being represented with an abundance of long, waving
red or yellow hair, denoting the rays of the sun.

The Imperial Russian Collection boasts of a head of Christ which is said to be
very ancient. It is a fine intaglio on emerald. Mr. King says of it : " It is
really a head of Serapis, seen in front and crowned with Persia boughs, easily
mistaken for thorns, though the bushel on the head leaves no doubt as to the
real personage." the head of Serapis,^ marked as the face is by a grave and
pensive majesty, supplied the first idea for the conventional portraits of the
Saviour." ^