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I SHALL commence my recital with Egypt and the two men named
Macarius, who were the celebrated chiefs of Scetis and of the
neighboring mountain; the one was a native of Egypt, the other was
called Politicus, because he was a citizen and was of Alexandrian
origin. They were both so wonderfully endowed with Divine knowledge
and philosophy, that the demons regarded them with terror, and they
wrought many extraordinary works and miraculous cures. The Egyptian,
the story says, restored a dead man to life, in order to convince a
heretic of the truth of the resurrection from the dead. He lived about
ninety years, sixty of which he passed in the deserts. When in his
youth he commenced the study of philosophy, he progressed so rapidly,
that the monks surnamed him "old child," and at the age of forty he
was ordained presbyter. The other Macarius became a presbyter at a
later period of his life; he was proficient in all the exercises of
asceticism, some of which he devised himself, and what particulars he
heard among other ascetics, he carried through to success in every
form, so that by thoroughly drying up his skin, the hairs of his beard
ceased to grow. Pambo, Heraclides, Cronius, Paphnutius,
Putubastus, Arsisius, Serapion the Great, Piturion, who dwelt
near Thebes, and Pachomius, the founder of the monks called the
Tabennesians, flourished at the same place and period. The attire
and government of this sect differed in some respects from those of
other monks. Its members were, however, devoted to virtue, they
contemned the things of earth, excited the soul to heavenly
contemplation, and prepared it to quit the body with joy. They were
clothed in skins in remembrance of Elias, it appears to me, because
they thought that the virtue of the prophet would be thus always
retained in their memory, and that they would be enabled, like him to
resist manfully the seductions of amorous pleasures, to be influenced
by similar zeal, and be incited to the practice of sobriety by the hope
of an equal reward. It is said that the peculiar vestments of these
Egyptian monks had reference to some secret connected with their
philosophy, and did not differ from those of others without some
adequate cause. They wore their tunics without sleeves, in order to
teach that the hands ought not to be ready to do presumptuous evil.
They wore a covering on their heads called a cowl, to show that they
ought to live with the same innocence and purity as infants who are
nourished with milk, and wear a covering of the same form. Their
girdle, and a species of scarf, which they wear across the loins,
shoulders, and arms, admonish them that they ought to be always ready
in the service and work of God. I am aware that other reasons have
been assigned for their peculiarity of attire, but what I have said
appears to me to be sufficient. It is said that Pachomius at first
practiced philosophy alone in a cave, but that a holy angel appeared to
him, and commanded him to call together some young monks, and live
with them, for he had succeeded well in pursuing philosophy by
himself, and to train them by the laws which were about to be delivered
to him, and now he was to possess and benefit many as a leader of
communities. A tablet was then given to him, which is still carefully
preserved. Upon this tablet were inscribed injunctions by which he was
bound to permit every one to eat, to drink, to work, and to fast,
according to his capabilities of so doing; those who ate heartily were
to be subjected to arduous labor, and the ascetic were to have more
easy tasks assigned them; he was commanded to have many cells erected,
in each of which three monks were to dwell, who were to take their
meals at a common refectory in silence, and to sit around the table
with a veil thrown over the rice, so that they might not be able to see
each other or anything but the table and what was set before them; they
were not to admit strangers to eat with them, with the exception of
travelers, to whom they were to show hospitality; those who desired to
live with them, were first to undergo a probation of three years,
during which time the most laborious tasks were to be done, and, by
this method they could share in their community. They were to clothe
themselves in skins, and to wear woolen tiaras adorned with purple
nails, and linen tunics and girdles. They were to sleep in their
tunics and garments of skin, reclining on long chairs specially
constructed by being closed on each side, so that it could hold the
material of each couch. On the first and last days of the week they
were to approach the altar for the communion in the holy mysteries, and
were then to unloose their girdles and throw off their robes of skin.
They were to pray twelve times every day and as often during the
evening, and were to offer up the same number of prayers during the
night. At the ninth hour they were to pray thrice, and when about to
partake of food they were to sing a psalm before each prayer. The
whole community was to be divided into twenty four classes, each of
which was to be distinguished by one of the letters of the Greek
alphabet, and so that each might have a cognomen fitting to the grade
of its conduct and habit. Thus the name of Iota was given to the more
simple, and that of Zeta or of Xi to the crooked, and the names of
the other letters were chosen according as the purpose of the order most
fittingly answered the form of the letter.
These were the laws by which Pachomius ruled his own disciples. He
was a man who loved men and was beloved of God, so that he could
foreknow future events, and was frequently admitted to intercourse with
the holy angels. He resided at Tabenna, in Thebais, and hence the
name Tabennesians, which still continues. By adopting these rules
for their government, they became very renowned, and in process of
time increased so vastly, that they reached to the number of seven
thousand men. But the community on the island of Tabenna with which
Pachomius lived, consisted of about thirteen hundred; the others
resided in the Thebais and the rest of Egypt. They all observed one
and the same rule of life, and possessed everything in common. They
regarded the community established in the island of Tabenna as their
mother, and the rulers of it as their fathers and their princes.
About the same period, Apollonius became celebrated by his profession
of monastic philosophy. It is said that from the age of fifteen he
devoted himself to philosophy in the deserts, and that when he attained
the age of forty, he went according to a Divine command he then
received, to dwell in regions inhabited by men. He had likewise a
community in the Thebais. He was greatly beloved of God, and was
endowed with the power of performing miraculous cures and notable
works. He was exact in the observance of duty, and instructed others
in philosophy with great goodness and kindness. He was acceptable to
such a degree in his prayers, that nothing of what he asked from God
was denied him, but he was so wise that he always proffered prudent
requests and such as the Divine Being is ever ready to grant.
I believe that Anuph the divine, lived about this period. I have
been informed that from the time of the persecution, when he first
avowed his attachment to Christianity, he never uttered a falsehood,
nor desired the things of earth. All his prayers and supplications to
God were duly answered, and he was instructed by a holy angel in every
virtue. Let, however, what we have said of the Egyptian monks
suffice.
The same species of philosophy was about this time cultivated in
Palestine, after being learned in Egypt, and Hilarion the divine
then acquired great celebrity. He was a native of Thabatha, a
village situated near the town of Gaze, towards the south, and hard
by a torrent which fills into the sea, and received the same name as
the village, from the people of that country. When he was studying
grammar at Alexandria, he went out into the desert to see the monk
Antony the Great and in his company he learned to adopt a like
philosophy. After spending a short time there, he returned to his own
country, because he was not allowed to be as quiet as he wished, on
account of the multitudes who flocked around Antony. On finding his
parents dead, he distributed his patrimony among his brethren and the
poor, and without reserving anything whatever for himself, he went to
dwell in a desert situated near the sea, and about twenty stadia from
his native village. His cell residence was a very little house, and
was constructed of bricks, chips and broken tiles, and was of such a
breadth, height, and length that no one could stand in it without
bending the head, or lie down in it without drawing up the feet; for
in everything he strove to accustom himself to hardship and to the
subjugation of luxurious ease. To none of those we have known did he
yield in the high reach of his unboastful and approved temperance. He
contended against hunger and thirst, cold and heat, and other
afflictions of the body and of the soul. He was earnest in conduct,
grave in discourse, and with a good memory and accurate attainment in
Sacred Writ. He was so beloved by God, that even now many
afflicted and possessed people are healed at his tomb. It is
remarkable that he was first interred in the island of Cyprus, but
that his remains are now deposited in Palestine; for it so happened,
that he died during his residence in Cyprus, and was buried by the
inhabitants with great honor and respect. But Hesychas, one of the
most renowned of his disciples, stole the body, conveyed it to
Palestine, and interred it in his own monastery. From that period,
the inhabitants conducted a public and brilliant festival yearly; for
it is the custom in Palestine to bestow this honor on those among
them, who have attained renown by their goodness, such as Aurelius,
Anthedonius, Alexion, a native of Bethagathon, and Alaphion, a
native of Asalea, who, during the reign of Constantius, lived
religiously and courageously in the practice of philosophy, and by
their personal virtues they caused a considerable increase to the faith
[among the cities and villages that were still under the pagan
superstition.
About the same period, Julian practiced philosophy near Edessa; he
attempted a very severe and incorporeal method of life so that he seemed
to consist of bones and skin without flesh. The setting forth of the
history is due to Ephraim, the Syrian writer, who wrote the story of
Julian's life. God himself confirmed the high opinion which men had
formed of him; for He bestowed on him the power of expelling demons
and of healing all kinds of diseases, without having recourse to
drugs, but simply by prayer.
Besides the above, many other ecclesiastical philosophers flourished
in the territories of Edessa and Amida, and about the mountain called
Gaugalius; among these were Daniel and Simeon. But I shall now
say nothing further of the Syrian monks; I shall further on, if God
will, describe them more fully.
It is said that Eustathius, who governed the church of Sebaste in
Armenia, founded a society of monks in Armenia, Paphlagonia, and
Pontus, and became the author of a zealous discipline, both as to
what meats were to be partaken of or to be avoided, what garments were
to be worn, and what customs and exact course of conduct were to be
adopted. Some assert that he was the author of the ascetic treatises
commonly attributed to Basil of Cappadocia. It is said that his
great exactness led him into certain extravagances which were altogether
contrary to the laws of the Church. Many persons, however, justify
him from this accusation, and throw the blame upon some of his
disciples, who condemned marriage, refused to pray to God in the
houses of married persons, despised married presbyters, fasted on
Lord's days, held their assemblies in private houses, denounced the
rich as altogether without part in the kingdom of God, contemned those
who partook of animal food. They did not retain the customary tunics
and stoles for their dress, but used a strange and unwonted garb, and
made many other innovations. Many women were deluded by them, and
left their husbands; but, not being able to practice continence, they
fell into adultery. Other women, under the pretext of religion, cut
off their hair, and behaved otherwise than is fitting to a woman, by
arraying themselves in men's apparel. The bishops of the neighborhood
of Gangroe, the metropolis of Paphlagonia, assembled themselves
together, and declared that all those who imbibed these opinions should
be aliens to the Catholic Church, unless, according to the
definitions of the Synod, they would renounce each of the aforesaid
customs. It is said that from that time, Eustathius exchanged his
clothing for the stole, and made his journeys habited like other
priests, thus proving that he had not introduced and practiced these
novelties out of self-will, but for the sake of a godly asceticism.
He was as renowned for his discourses as for the purity of his life.
To confess the truth, he was not eloquent, nor had he ever studied
the art of eloquence; yet he had admirable sense and a high capacity of
persuasion, so that he induced several men and women, who were living
in fornication, to enter upon a temperate and earnest course of life.
It is related that a certain man and woman, who, according to the
custom of the Church, had devoted themselves to a life of virginity,
were accused of cohabiting together. He strove to make them cease from
their intercourse; finding that his remonstrances produced no effect
upon them, he sighed deeply, and said that a woman who had been
legally married had, on one occasion, heard him discourse on the
advantage of continence, and was thereby so deeply affected that she
voluntarily abstained from legitimate intercourse with her own husband,
and that the weakness of his powers of conviction was, on the other
hand, attested by the fact, that the parties above mentioned persisted
in their illegal course. Such were the men who originated the practice
of monastic discipline in the regions above mentioned.
Although the Thracians, the Illyrians, and the other European
nations were still inexperienced in monastic communities, yet they were
not altogether lacking in men devoted to philosophy. Of these,
Martin, the descendant of a noble family of Saboria in Pannonia,
was the most illustrious. He was originally a noted warrior, and the
commander of armies; but, accounting the service of God to be a more
honorable profession, he embraced a life of philosophy, and lived, in
the first place, in Illyria. Here be zealously defended the orthodox
doctrines against the attacks of the Arian bishops, and after being
plotted against and frequently beaten by the people, he was driven from
the country. He then went to Milan, and dwelt alone. He was soon,
however, obliged to quit his place of retreat on account of the
machinations of Auxentius, bishop of that region, who did not hold
soundly to the Nicene faith; and he went to an island called
Gallenaria, where he remained for some time, satisfying himself with
roots of plants. Gallenaria is a small and uninhabited island lying in
the Tyrrhenian Sea. Martin was afterwards appointed bishop of the
church of Tarracinae (Tours). He was so richly endowed with
miraculous gifts that he restored a dead man to life, and performed
other signs as wonderful as those wrought by the apostles. We have
heard that Hilary, a man divine in his life and conversation, lived
about the same time, and in the same country; like Martin, he was
obliged [to flee from his place of abode, on account of his zeal in
defense of the faith.
I have now related what I have been able to ascertain concerning the
individuals who practiced philosophy in piety and ecclesiastical rites.
There were many others who were noted in the churches about the same
period on account of their great eloquence, and among these the most
distinguished were, Eusebius, who administered the priestly office at
Emesa; Titus, bishop of Bostra; Serapion, bishop of Thmuis;
Basil, bishop of Ancyra; Eudoxius, bishop of Germanicia;
Acacius, bishop of Caesarea; and Cyril, who controlled the see of
Jerusalem. A proof of their education is in the books they have
written and left behind, and the many things worthy of record.
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