사용자:배우는사람/문서:에세네파
원본 및 작업 문서[편집]
에세네파[편집]
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에세네파는 쿰란공동체라고 불리는 공동체생활을 하던 유대교의 한 조류이다. 에세네파가 쿰란공동체라고 불리는 이유는 이들이 금욕생활을 하던 정착지가 쿰란(Qumran)동굴이었기 때문이다. 이들은 앞으로 도래할 종말에 대한 기대와 신앙을 갖고 있었기 때문에, 사회와 격리되려는 경향이 강하였다. 유대독립전쟁의 와중에 로마 군에 의해서 궤멸된 것으로 보이며, 이들 공동체의 유적에서 현존하는 구약성서 사본들중 가장 오래된 사해사본이 1947년 베드윈청소년에 의해 발견되기도 했다.
Essenes[편집]
The Essenes (Hebrew: אִסִּיִים, Isiyim; Greek: Εσσηνοι, Εσσαίοι, or Οσσαιοι; Essēnoi, Essaioi, Ossaioi) were a Jewish religious group that flourished from the 2nd century BCE to the 1st century CE that some scholars claim seceded from the Zadokite priests.[1] Being much fewer in number than the Pharisees and the Sadducees (the other two major sects at the time) the Essenes lived in various cities but congregated in communal life dedicated to asceticism, voluntary poverty, daily baptisms, and abstinence from worldly pleasures, including marriage. Many separate but related religious groups of that era shared similar mystic, eschatological, messianic, and ascetic beliefs. These groups are collectively referred to by various scholars as the "Essenes." Josephus records that Essenes existed in large numbers, and thousands lived throughout Judæa. The Essenes believed they were the last generation of the last generations and anticipated Teacher of Righteousness, Aaronic High Priest,[출처 필요] and High Guard Messiah,[출처 필요] similar to the Prophet, Priest and King expectations of the Pharisees. The Essenes have gained fame in modern times as a result of the discovery of an extensive group of religious documents known as the Dead Sea Scrolls, commonly believed to be their library. These documents include preserved multiple copies of the Hebrew Bible untouched from as early as 300 BCE until their discovery in 1946. Some scholars, however, dispute the notion that the Essenes wrote the Dead Sea Scrolls.[2] One scholar, Rachel Elior, even argues that the group never existed.[3][4][5] Contemporary ancient sources[편집]
A little later Josephus gave a detailed account of the Essenes in The Jewish War (c. 75 A.D.) with a shorter description in Antiquities of the Jews (c. 94 A.D.) and The Life of Flavius Josephus (c. 97 A.D.). Claiming first hand knowledge, he lists the Essenoi as one of the three sects of Jewish philosophy[6] alongside the Pharisees and the Sadducees. He relates the same information concerning piety, celibacy, the absence of personal property and of money, the belief in communality and commitment to a strict observance of the Sabbath. He further adds that the Essenes ritually immersed in water every morning, ate together after prayer, devoted themselves to charity and benevolence, forbade the expression of anger, studied the books of the elders, preserved secrets, and were very mindful of the names of the angels kept in their sacred writings. Pliny, also a geographer and explorer, located them in the desert near the northwestern shore of the Dead Sea, where the Dead Sea Scrolls were discovered in the year 1947 by Muhammed edh-Dhib and Ahmed Mohammed, two Bedouin shepherds of the Ta'amireh tribe.[7] Name[편집]Josephus uses the name Essenes in his two main accounts[8][9] as well as in some other contexts ("an account of the Essenes";[10] "the gate of the Essenes";[11] "Judas of the Essene race";[12] but some manuscripts read here Essaion; "holding the Essenes in honour";[13] "a certain Essene named Manaemus";[14] "to hold all Essenes in honour";[15] "the Essenes").[16][17][18] In several places, however, Josephus has Essaios, which is usually assumed to mean Essene ("Judas of the Essaios race";[19] "Simon of the Essaios race";[20] "John the Essaios";[21] "those who are called by us Essaioi";[22] "Simon a man of the Essaios race").[23] Philo's usage is Essaioi, although he admits this Greek form of the original name that according to his etymology signifies "holiness" to be inexact.[24] Pliny's Latin text has Esseni.[25] Josephus identified the Essenes as one of the three major Jewish sects of that period.[26] Gabriele Boccaccini implies that a convincing etymology for the name Essene has not been found, but that the term applies to a larger group within Palestine that also included the Qumran community.[27] It was proposed before the Dead Sea Scrolls were discovered that the name came into several Greek spellings from a Hebrew self-designation later found in some Dead Sea Scrolls, 'osey hatorah, "observers of torah."[28] Though dozens of etymology suggestions have been published, this is the only etymology published before 1947 that was confirmed by Qumran text self-designation references, and it is gaining acceptance among scholars.[29] It's recognized as the etymology of the form Ossaioi (and note that Philo also offered an O spelling) and Essaioi and Esseni spelling variations have been discussed by VanderKam, Goranson and others. In medieval Hebrew (e.g. Sefer Yosippon) Hassidim ("the pious ones") replaces "Essenes". While this Hebrew name is not the etymology of Essaioi/Esseni, the Aramaic equivalent Hesi'im known from Eastern Aramaic texts has been suggested.[30] Location[편집] According to Josephus, the Essenes had settled "not in one city" but "in large numbers in every town".[31] Philo speaks of "more than four thousand" Essaioi living in "Palestine and Syria",[32] more precisely, "in many cities of Judaea and in many villages and grouped in great societies of many members".[33] Pliny locates them "on the west side of the Dead Sea, away from the coast… [above] the town of Engeda".[25] Some modern scholars and archaeologists have argued that Essenes inhabited the settlement at Qumran, a plateau in the Judean Desert along the Dead Sea, citing Pliny the Elder in support, and giving credence that the Dead Sea Scrolls are the product of the Essenes. This view, though not yet conclusively proven, has come to dominate the scholarly discussion and public perception of the Essenes.[34] Josephus' reference to a "gate of the Essenes" in his description of the course of "the most ancient" of the three walls of Jerusalem,[11] in the Mount Zion area,[35] perhaps suggests an Essene community living in this quarter of the city or regularly gathering at this part of the Temple precincts. Rules, customs, theology and beliefs[편집]The accounts by Josephus and Philo show that the Essenes led a strictly celibate and communal life– often compared by scholars to later Christian monastic living– although Josephus speaks also of another "order of Essenes" that observed being engaged for three years and then being married.[36] According to Josephus, they had customs and observances such as collective ownership,[37][38] elected a leader to attend to the interests of them all whose orders they obeyed,[39] were forbidden from swearing oaths[40] and sacrificing animals,[41] controlled their temper and served as channels of peace,[40] carried weapons only as protection against robbers,[42] had no slaves but served each other[43] and, as a result of communal ownership, did not engage in trading.[44] Both Josephus and Philo have lengthy accounts of their communal meetings, meals and religious celebrations. After a total of three years' probation,[45] newly joining members would take an oath that included the commitment to practice piety towards "the Deity" (το θειον) and righteousness towards humanity, to maintain a pure lifestyle, to abstain from criminal and immoral activities, to transmit their rules uncorrupted and to preserve the books of the Essenes and the names of the Angels.[46] Their theology included belief in the immortality of the soul and that they would receive their souls back after death.[17][47] Part of their activities included purification by water rituals, which was supported by rainwater catchment and storage. The Church Father Epiphanius (writing in the fourth century CE) seems to make a distinction between two main groups within the Essenes:[30] "Of those that came before his [Elxai, an Ossaean prophet] time and during it, the Ossaeans and the Nazarean.".[48] Epiphanius describes each group as following:
If it is correct to identify the community at Qumran with the Essenes (and that the community at Qumran are the authors of the Dead Sea Scrolls), then according to the Dead Sea Scrolls the Essenes' community school was called "Yahad" (meaning "unity") in order to differentiate themselves from the rest of the Jews who are repeatedly labeled "The Breakers of the Covenant". Scholarly discussion[편집]틀:Citations missing The Essenes are discussed in detail by Josephus and Philo. Most scholars believe that the community at Qumran that allegedly produced the Dead Sea Scrolls was an offshoot of the Essenes; however, this theory has been disputed by some, for example, by Norman Golb: Golb argues that the primary research on the Qumran documents and ruins (by Father Roland de Vaux, from the École Biblique et Archéologique de Jérusalem) lacked scientific method, and drew wrong conclusions that comfortably entered the academic canon. For Golb, the amount of documents is too extensive and includes many different writing styles and calligraphies; the ruins seem to have been a fortress, used as a military base for a very long period of time– including the 1st Century – so they could not have been inhabited by the Essenes; and the large graveyard excavated in 1870, just 50 metres east of the Qumran ruins was made of over 1200 tombs that included many women and children– Pliny clearly wrote that the Essenes that lived near the Dead Sea "had not one woman, had renounced all pleasure ... and no one was born in their race". Golb's book presents observations about de Vaux's premature conclusions and their uncontoverted acceptance by the general academic community. He states that the documents probably stemmed from various libraries in Jerusalem, kept safe in the desert from the Roman invasions.[50] Other scholars refute these arguments. Another issue is the relationship between the Essaioi and Philo's Therapeutae and Therapeutrides. It may be argued틀:By whom that he regarded the Therapeutae as a contemplative branch of the Essaioi who, he said, pursued an active life.[51] One theory on the formation of the Essenes suggested the movement was founded by a Jewish high priest, dubbed by the Essenes the Teacher of Righteousness, whose office had been usurped by Jonathan (of priestly but not Zadokite lineage), labeled the "man of lies" or "false priest".[4][5] Others follow this line and a few argue that the Teacher of Righteousness was not only the leader of the Essenes at Qumran, but was also identical to the original Jesus about 150 years before the time of the Gospels.[34] The ancient 'Nazereans of Malabar (South West of India) have connections with the Essennes going by the Tamil Sangam poetry said to have composed by around 2nd Century AD. In the poetry, the reference is brief but clear. The high presence of Cohen DNA amongst today's Nazereans make further support to the full or part Essenne origin of the Malabar Nazereans. The Essennes were often of Levite or Cohen heritage and this may further explain the frequent 'priestly heritage' claims of several Nazerean families of India. Connections with Kabbalah[편집]According to a Jewish legend, one of the Essenes, named Menachem, had passed at least some of his mystical knowledge to the Talmudic mystic Nehunya ben ha-Kanah,[52] to whom the Kabbalistic tradition attributes Sefer ha-Bahir and, by some opinions, Sefer ha-Kanah, Sefer ha-Peliah and Sefer ha-Temunah. Some Essene rituals, such as daily immersion in the Mikvah, coincide with contemporary Hasidic practices; some historians had also suggested, that name "Essene" is a Hellenized form of the word "Hasidim" or "Hasin" ("pious ones"). However, the legendary connections between Essene and Kabbalistic tradition are not verified by modern historians. See also[편집]
References[편집]
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