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ESSENCES. 



ESSENES. 



962 



" II n'y a rien dang la substance qui ait moins d'essence que la sub- 

 stance ; auBBi U n'y a rien dans la substance qui soit moins substance 

 que la substance," Ac. In the ' Oxford Manual of Scholastic Logic," 

 by Dr. Aldrich, as expounded by Mr. Huyshe, it is taught, in accord- 

 ance with the theory of the Nominalists, that essence is not really 

 existent, but U merely a figment of imagination, and that the notion 

 of it is resolvable into two parts; that which is common to other 

 raainrcii being called the genus, and that which is peculiar to one 

 particular essence, distinguishing it from all others, and constituting 

 it what it is, being called the differentia. The whole essence ia called 

 the species; that is, genus + differentia = species. The qualities joined 

 to essence are also of two kinds ; those which are joined necessarily 

 are called propertiet, and those which are joined only contingently 

 are called accidrntt. Hence the fire predicables, or only possible parts 

 of a thing which can be the objects of assertion : 1. Species or 

 whole essence. 2. Genus, the common or material part of the essence. 

 3. Differentia, the peculiar or formal part of the essence. 4. Property 

 or quality necessarily joined to the essence. 5. Accident, or quality 

 contingently joined to the essence. The following statements collected 

 from Locke's ' Essay,' book iii., c. 3 and 6, exhibit the principal points 

 of his doctrine of essence. He considers essence to be of two kinds : 

 1. The real essence, which constitutes the insensible parts of a thing, 

 and is wholly unknown to us. 2. The nominal essence, which depends 

 on that which is real, and is the complex idea, for instance, of the 

 properties of colour, weight, malleability, fixedness, fusibility, Ac., 

 expressed by the word gold ; for nothing can be gold which has not 

 the qualities conceived in the abstract idea to which this name is 

 applied. In simple ideas (see book ii. c. 2), the real and nominal 

 essence are identical, but in substances they are always different. 

 Each of the distinct abstract ideas which men make and settle in their 

 minds by giving them names, is a distinct essence ; and the names 

 which stand for such distinct ideas are the names of things essentially 

 different. Thus, a circle is as essentially different from an oval as a 

 sheep from a goat ; the abstract idea which ia the essence of one being 

 impossible to be communicated to the other. As essences are nothing 

 but the abstract complex ideas to each of which has been annexed a 

 distinct and general name, and aa of such ideas there are some which 

 correspond to no reality in nature for instance, those of mermaids, 

 unicorns, Ac. it is evident that there are essences of things which 

 have no existence. In considering essence with regard to the scholastic 

 theory of genus and species, Locke observes that we classify things by 

 their nominal essence*, having no other measure of essence and species 

 but our abstract general ideas or mental archetypes, without reference 

 to which we cannot intelligibly speak of essential and specific difference. 

 The doctrine of the immutability and ingenerable incorruptible nature 

 of essences can be founded, says Locke, only on the relation between 

 ahutract ideas and the sounds by which they are signified ; that is, on 

 the fact that the same name retains the same signification, and also on 

 the fact that, whatever may become of individuals, as Alexander and 

 Bucephalus, the ideas of man and horse remain unaltered. Some of 

 these positions, as that real essences are unknown, and that species are 

 distinguished by essences merely nominal, are disputed in Green's 

 ' Philosophy ' and Lee's work against Locke. (See also many of the 

 earlier scholastics ; and for an exposition of the doctrine of absence, 

 according to the transcendental theory, see Kant's ' Kritik der reinen 

 Vernunf t ' and Wirgman's ' Logic and Metaphysics ' in the ' Encyclo- 

 paedia Londineiwis.') Substance, as distinguished from essence, is 

 understood to mean all the essential, with the accidental qualities ; 

 and ctiirn (genus and differentia, or common and proper) the essen- 

 tial qualities alone, that is, the pure substance, or metaphysical sub- 

 stratum. The Greek word oiaia (oiiala) has many significations 

 applicable to the individual, genus, species, and subject (Aristotle, 

 'MeUphys.' 1. 6, c. 3); on which it is remarked by Roy Collard 

 ' Easai sur U Psychologic,' 1826, p. 149, 246), that while the Latin 

 and all modern languages have two distinct expressions for essence 

 and substance, it is surprising that the Greek, which is otherwise so 

 rich, bad only one name (otiala) for these two ideas. The word 

 vwtrraaii, hyptttant (substance), was subsequently employed, but with 

 similar duplicity and confusion. Hence arose many of the Trinitarian 

 controversies, or rather logomachies, which embroiled the first ages 

 of the church; for Athanaaius, Epiphanius, and most of the other 

 Greek fathers understood wpjamror, person or mode of being, as 

 meaning the same thing as tntlxrraaa, substance ; and Sabellius, Arius, 

 Nestorius, and Eutycbes understood InrAa-raaa, as signifying the same 

 thing as otofa, that is, essence or nature. So that Sabellius said, there 

 Ii one essence or nature in God, therefore one substance or person. 

 There are three substances or persons in God, said Arius, therefore 

 three essences or natures. There are two essences or natures in 

 Christ, said Nestorius, therefore two substances or persons. There is 

 bat one substance or person in Christ, said Eutyches, therefore bul 

 one maxim] or nature. The essay on the difference between o!>ala 

 and Inia-rmau, essence and substance, which is often attributed to 

 St. Gregory, appears to belong rather to St. Basil ; at least it is con 

 tained in his 43rd epistle. The epithet tttential denotes those indis 

 pensable qualities in a thing, without which it could not be what i< 

 u ; and the name ementiaU, as the essentials of logic, signifies those 

 parts alone which are valid for general or particular uses. 



ESSENCES. In various departments of manufactures, as well as 



ARTS 4XD SCI. BIT. VOL. m. 



in pharmacy and perfumery, liquids are largely sold under the name of 

 essences. Originally the word was employed to denote the active and 

 characteristic portion of any substance, or that on which its special 

 >roperties mostly depend ; but in the present day the term is very loosely 

 applied. Sometimes essence is equivalent to fluid extract, sometimes 

 o volatile oil, at other times to strong solution, to concentrated prepara- 

 ion, to infusion, to decoction, and to tincture. The essences of the 

 iharmaceutist consist, in some instances, of the active ingredient of 

 -he plant digested in spirit ; in others, of a solution of the essential oil 

 Ji spirit ; in others, of the volatile .or aromatic element obtained by 

 distillation. Among the large number of essences now made and sold, 

 a few may be named useful in the arts, besides those pertaining more 

 especially to medicine. Essence of allspice or pimento is used to 

 make pimento-water, and as a flavouring ingredient in cookery and 

 confectionery. Essence of almonds is used to impart an agreeable 

 lavour and aroma to wine, cordials, perfumery, and pastry ; to prepare 

 almond- water and other liquids ; to give a sherry flavour to Cape wine, 

 and sometimes to sophisticate sherry itself. Essence of ambergris is a 

 x>werful ingredient in many perfumes, and is also added in the prepa- 

 ;i tii m of sweet-scented wines and spirits. Essence of aniseed is used 

 M flavour liquors, and to make aniseeS-water. Essence of cardamom 

 is a powerful ingredient for flavouring cordials and pastry. Essence of 

 cognac, made from brandy oil 'and spirit, is used to give to British 

 spirit an imitative flavour of real brandy. Essence of grape is used 

 to flavour brandy. Essence of hop is used occasionally to add a 

 stomachic bitter to a glassful of ale or beer. A so-called essence or 

 ixtract of hop is, however, not unknown to brewers as an adulterant, 

 consisting of bitter preparations of quassia, gentian, camomile, aloes, 

 or wormwood, not containing a particle of hop. Essence of ratafia is 

 employed in the preparation of the liquors called ratafia and noyeau. 

 Essence of rosemary, besides its use as a perfume, is employed in 

 making rosemary-water. Essence of spruce is used in making spruce- 

 beer. There are numerous other essences employed to impart flavour 

 or odour to beverages, perfumery, or pastry ; among which may be 

 named the essences of apple, bergamot, carraway, cedrat, celery, cinna- 

 mon, cloves, jasmine, jonquil, lavender, lemon, lemon-peel, myrtle, 

 nutmeg, orange, orange-peel, patchouli, pear, peppermint, pine-apple, 

 rondeletia, rose, vanilla, verbena, violet, &c. There are also certain 

 essences, so-called, obtained from animal substances, and applied to 

 various purposes : of which a few may here be briefly noticed. Essence 

 of anchovies consists of the substance of the fish, when the bones have 

 been removed, pulped and sifted, and simmered for a few minutes in a 

 liquid in which the bones have been boiled, and to which salt, flour, 

 and vinegar are added. Essence of anchovies, improperly so named, 

 is sometimes made from pickled sprats or young pilchards, mixed 

 with the drawings of anchovy barrels or with herring liquor ; it is 

 coloured with Venetian red or Armenian bole, which is not only an 

 adulterant, but an injurious one. Essence of beef consists of the 

 nutritive portions of the meat, concentrated into a liquid by decoction 

 and infusion, and preserved in well-closed bottles. Essence of civet 

 and essence of musk, prepared from parts of certain animals, take rank 

 among the list of perfumes. Essence d'Oricnt, prepared from a pearly- 

 looking substance found at the base of the scales of the blay or bleak 

 fish, is employed as an inner coating for glass bubbles or beads, to make 

 artificial pearls. Essence of turtle is a miscalled preparation, in which, 

 by combining essence of anchovies with many other substances, a liquid 

 is produced to impart a flavour like that of turtle to soups and gravies. 

 ESSENES (sometimes called Hessenes), one of the three great sects 

 into which the Jews were divided in the time of Christ. They 

 are not mentioned in the New Testament ; but it has been conjectured 

 that they are alluded to in Matt. xix. 12, Col. ii. 18, 23. Many par- 

 ticulars concerning the customs and religious opinions of this sect are 

 given by Josephus and Philo. Their statements differ in several 

 points ; but those of Josephus appear worthy of more credit, since he 

 had in his youth passed some time among the Essenes. (' Antiquities 

 of the Jews.') 



The Essenes generally lived at a distance from large towns, in com- 

 munities which bore a great resemblance to the monkish societies of 

 later times. They employed themselves in agriculture, and had no 

 slaves. They had all things in common, ate at a common table, and 

 were exceedingly abstemious, never partaking of food before sunset. 

 They were clothed in white garments, abstained from wine, and gene- 

 rally led a life of celibacy. They sent gifts to the Temple, but never 

 offered any sacrifices there. They were divided into four classes, 

 according to the time of their initiation. They admitted no one to 

 their society till after a probation of three years; those who were 

 admitted had to take solemn oaths that they would worship and serve 

 God, and be just towards their fellow creatures ; that they would love 

 and speak the truth, and that they would never disclose the mysteries 

 of the sect. The Essenes were exemplary in tlieir religious dutfes, 

 and were particularly distinguished by their rigid observance of the 

 Sabbath-day. They believed in the immortality of the soul, but not 

 in the resurrection of the body, and maintained the absolute pre- 

 destination of all events ; they held the Scriptures in the greatest 

 reverence, but considered them as mystic writings, and explained them 

 allegorically. They also appear to have possessed sacred books, 

 which explained the peculiar doctrines and practices of their sect. 

 (Philo, ' De Vita Contempl.,' vol. ii., p. 475.) 



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