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THOSE who at this period had embraced monasticism were not the
least in manifesting the church as most illustrious, and evidencing the
truth of their doctrines by their virtuous line of conduct. Indeed,
the most useful thing that has been received by man from God is their
philosophy. They neglect many branches of mathematics and the
technicalities of dialectics, because they regard such studies as
superfluous, and as a useless expenditure of time, seeing that they
contribute nothing towards correct living. They apply themselves
exclusively to the cultivation of natural and useful science, in order
that they may mitigate, if not eradicate, evil. They invariably
refrain from accounting any action or principle as good, which occupies
a middle place between virtue and vice, for they delight only in what
is good. They regard every man as wicked, who, though he abstain
from evil, does not do good. For they do not demonstrate virtue by
argument, but practice it, and count as nothing the glory current
among men. They manfully subjugate the passions of the soul, yielding
neither to the necessities of nature, nor succumbing to the weakness of
the body. Having possessed the power of the Divine mind, they always
look away to the Creator of the whole, night and day worshiping him,
and appeasing him by prayers and supplications. By purity of soul and
by a life of good works they entered without guilt upon religious
observances, and despised purification, lustral vessels, and such
ceremonials; for they think that sins alone are blemishes. They are
greater than the external casualties to which we are liable, and hold,
as it were, all things under their control: and are not therefore
diverted from the path they have selected by the disasters or the
necessity which sway the life. They are not distressed when insulted,
nor do they defend themselves when suffering from malice; nor do they
lose heart when pressed by sickness or lack of necessaries but rather
rejoice in such trials and endure then with patience and meekness.
They inure themselves through the whole of life to be content with
little, and approximate as nearly to God as is possible to human
nature. They regard the present life as a journey only, and are not
therefore solicitous about acquiring wealth, nor do they provide for
the present beyond urgent necessities. They admire the beauty and
simplicity of nature, but their hope is placed in heaven and the
blessedness of the future. Wholly absorbed in the worship of God,
they revolted from obscene language; and as they had banished evil
practices, so they would not allow such things to be even named. They
limited, as far as possible, the demands of nature, and compelled the
body to be satisfied with moderate supplies. They overcame
intemperance by temperance, injustice by justice, and falsehood by
truth, and attained the happy medium in all things. They dwelt in
harmony and fellowship with their neighbors. They provided for their
friends and strangers, imparted to those who were in want, according
to their need, and comforted the afflicted. As they were diligent in
all things, and zealous in seeking the supreme good, their
instructions, though clothed in modesty and prudence, and devoid of
vain and meritricious eloquence, possessed power, like sovereign
medicines, in healing the moral diseases of their audience; they
spoke, too, with fear and reverence, and eschewed all strife,
raillery, and anger. Indeed, it is but reasonable to suppress all
irrational emotions, and to subdue carnal and natural passions. Elias
the prophet and John the Baptist were the authors, as some say, of
this sublime philosophy. Philo the Pythagorean relates, that in his
time the most virtuous of the Hebrews assembled from all parts of the
world, and settled in a tract of country situated on a hill near Lake
Mareotis, for the purpose of living as philosophers. He describes
their dwellings, their regimen, and their customs, as similar to
those which we now meet with among the monks of Egypt. He says that
from the moment they began to apply themselves to the study of
philosophy, they gave up their property to their relatives,
relinquished business and society, and dwelt outside of walls, in
fields and in gardens. They had also, he informs us, sacred edifices
which were called monasteries, in which they dwelt apart and alone,
occupied in celebrating the holy mysteries, and in worshiping God
sedulously with psalms and hymns. They never tasted food before
sunset, and some only took food every third day, or even at longer
intervals. Finally, he says, that on certain days they lay on the
ground and abstained from wine and the flesh of animals; that their
food was bread, salt, and hyssop, and their drink, water; and that
there were women among them who had lived as virgins to old age, who,
for the love of philosophy, and from their voluntary judgment,
practiced celibacy. In this narrative, Philo seems to describe
certain Jews who had embraced Christianity, and yet retained the
customs of their nation; for no vestiges of this manner of life are to
be found elsewhere: and hence I conclude that this philosophy
flourished in Egypt from this period. Others, however, assert that
this mode of life originated from the persecutions for the sake of
religion, which arose from time to time, and by which many were
compelled to flee to the mountains and deserts and forests, and they
became used to this kind of living.
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