proving it (the treatise on the Therapeuts) was composed as early as the time of Augustus, Basnage has demonstrated, in spite of Eusebius, and a crowd of modern Catholics, that the Therapeuts were neither Christians nor monks.”  Or rather, he has proved that Christians existed before the time of Christ, since Augustus died A.D. 14, and before that date Philo found a long-established sect holding Christian doctrines and practising “apostolic” customs.  A man, who in A.D. 40 was grey-headed, spoke of the Christian Gospels as writings of ancient men, founders of a well-organised sect.  Now we see why Christianity has so much in common with the Egyptian mythology.  Because it grew out of Egypt; its Gospels came from thence; its ceremonies were learned there; its virgin is Isis; its Christ Osiris and Horus; the mask of the revelation of God drops from off it, and we see the true face, the ancient Egyptian religion, with a feature here and there moulded by the cognate ideas of other Eastern creeds, all of which flowed into Alexandria, and mingled in its seething cauldron of thought.

There is also a Jewish sect which we must not overlook, in dealing with the sources of Christianity, that, namely, known as the Essenes.  Gibbon regards the Therapeuts and the Essenes as interchangeable terms, but more careful investigation does not bear out this conclusion, although the two sects strongly resemble each other, and have many doctrines in common; he says, however, truly:  “The austere life of the Essenians, their fasts and excommunications, the community of goods, the love of celibacy, their zeal for martyrdom, and the warmth, though not the purity of their faith, already offered a lively image of the primitive discipline” ("Decline and Fall,” vol. ii., ch. xv., p. 180).  It is to Josephus that we must turn for an account of the Essenes; a brief sketch of them is given in Antiquities of the Jews, bk. xviii., chap. i.  He says:  “The doctrine of the Essenes is this:  That all things are best ascribed to God.  They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; and when they send what they have dedicated to God into the temple, they do not offer sacrifices, because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry.”  They had all things in common, did not marry and kept no servants, thus none called any master (Matt. xxiii. 8, 10).  In the “Wars of the Jews,” bk. ii., chap, viii., Josephus gives us a fuller account.  “There are three philosophical sects among the Jews.  The followers of the first of whom are the Pharisees; of the second the Sadducees; and the third sect who pretends to a severer discipline are called Essenes.  These last are Jews by birth, and seem to have a greater