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THEY call this place Nitria. It is inhabited by a great number of
persons devoted to a life of philosophy, and derives its name from its
vicinity to a village in which nitre is gathered. It contains about
fifty monasteries, built tolerably near to each other, some of which
are inhabited by monks who live together in society, and others by
monks who have adopted a solitary mode of existence. More in the
interior of the desert, about seventy stadia from this locality, is
another place called Cellia, throughout which numerous little
dwellings are dispersed hither and thither, and hence its name; but at
such a distance that those who dwell in them can neither see nor hear
each other. They assemble together on the first and last days of each
week; and if any monk happen to be absent, it is evident that he has
been left behind involuntarily, having been hindered by suffering some
disease; they do not all go immediately to see and nurse him, but each
one in turn at different times, and bearing whatever each has suitable
for disease. Except for such a cause, they seldom converse together,
unless, indeed, there be one among them capable of communicating
further knowledge concerning God and the salvation of the soul. Those
who dwell in the cells are those who have attained the summit of
philosophy, and who are therefore able to regulate their own conduct,
to live alone, and are separated from the others for the sake of
quietude. This is what I had briefly to state concerning Scetis and
its philosophers. Some one would probably censure my writing as
prolix, were I to enter into further details concerning their mode of
life; for they have established individual courses of life, labors,
customs, exercises, abstinence, and time, divided naturally
according to the age of the individual.
Rhinocorura was also celebrated at this period, an account of the holy
men, not from abroad, but who were natives of the place. I have
heard that the most eminent philosophers among them were Melas, who
then administered the church of the country; Dionysius, who presided
over a monastery situated to the north of the city; and Solon, the
brother and successor to the bishopric of Melas. It is said that when
the decree for the ejection of all priests opposed to Arianism was
issued, the officers appointed to apprehend Melas found him engaged as
the lowest servant, in trimming the lights of the church, with a
girdle soiled with oil on his cloak, and carrying the wicks. When
they asked him for the bishop, he replied that he was within, and that
he would conduct them to him. As they were fatigued with their
journey, he led them to the episcopal dwelling, made them sit down at
table, and gave them to eat of such things as he had. After the
repast, he supplied them with water to wash their hands; for he served
the guests, and then told them who he was. Amazed at his conduct,
they confessed the mission on which they had arrived; but from respect
to him, gave him full liberty to go wherever he would. He, however,
replied that he would not shrink from the sufferings to which the other
bishops who maintained the same sentiments as himself were exposed, and
that he was willing to go into exile. Having philosophized from his
youth, he had exercised himself in all the monastic virtues.
Solon quitted the pursuits of commerce to embrace a monastic life, a
measure which tended greatly to his welfare; for under the instruction
of his brother and other ascetics, he progressed rapidly in piety
towards God, and in goodness towards his neighbor. The church of
Rhinocorura having been thus, from the beginning, under the guidance
of such exemplary bishops, never afterwards swerved from their
precepts, and produced good men. The clergy of this church dwell in
one house, sit at the same table, and have everything in common.
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