CHAP. XXX.-MONKS OF SCETIS. Ar this period, many of the disciples of Antony the Great still flourished in the solitude of Scetis. Origen, who was then far advanced in life, Didymus, Cronius, who was about one hundred and ten years of age, Arsisius the Great, Putubastes, Arsio, and Serapion, had all been contemporary with Antony the Great. They had grown old in the exercises of asceticism, and were at this period presiding over the monasteries. There were some holy men among them who were not so far advanced in age, but who were celebrated for their great and excellent qualities; among these were Ammon, Eusebius, and Dioscorus: they were brothers; but, on account of their height of stature, were called the "Great Brothers." It is said that Ammon attained the height of philosophy, and overcame the love of ease and pleasure; he was very studious, and had read the works of Origen, of Didymus, and of other ecclesiastical writers.1 From his youth to the day of his death he never tasted anything, with the exception of bread, that had been prepared by means of fire. He was once chosen to be ordained bishop, and after urging every argument that could be devised in rejection of the honour, but in vain, he cut off one of his ears, and said to those who were besieging him with their importunities, "Henceforward I am excluded from ordination; for the ecclesiastical canons require that the person of a priest should be perfect." Those who had been sent for him accordingly departed; but, on ascertaining that the church does not observe the Jewish law, in requiring a priest to be perfect in all his members, but merely requires him to be irreprehensible in point of morals, they returned to Ammon, and endeavoured to take him by force. He protested to them that, if they attempted any violence against him, he would cut out his tongue; and, terrified at this menace, they immediately took their departure. Ammon was ever after surnamed Parstides. Some time afterwards, during the ensuing reign, the wise Evagrius formed an intimacy with him. Evagrius was a very learned man, powerful in thought and in word, and skilful in discerning the first appearances of virtue and of vice, and in urging But 'Nicephorus understands Sozomen here to refer to Evagrius. Valesius shows the absurdity of this supposition by a comparison of dates. A. D. 375.] MONKS OF SCETIS. 295 others to imitate the one, and to eschew the other. His eloquence is fully attested by the works he has left behind him. With respect to his moral character, it appears that he was totally free from all pride or superciliousness, so that he was not elated when just commendations were awarded him, nor displeased when unjust reproaches were brought against him. He was a native of Iberia,1 near the Euxine; he had studied philosophy and the Sacred Scriptures under Gregory, bishop of Nazianzen, and had filled the office of archdeacon in the church of Gregory at Constantinople. He was handsome in person, and careful in his mode of attire; and hence, an acquaintanceship he had formed with a certain lady excited the jealousy of her husband, who determined upon slaying him. While the assassins were waiting for an opportunity to take his life, God vouchsafed to show him a vision, which was the means of saving him. It appeared to him that he had been arrested in the act of committing some crime, and that he was chained hand and foot: as he was being led before the magistrates, to receive the sentence of condemnation, a man who held in his hand the book of the Holy Gospels, addressed him, and swore to rescue him, provided he would promise to quit the city. Evagrius touched the book, and gave the required promise: immediately his chains appeared to fall off, and he awoke. Having received this timely intimation of danger, he was enabled to evade it. He resolved upon devoting himself to a life of asceticism, and proceeded from Constantinople to Jerusalem. Some time after, he went to visit the ascetics of Scetis, with whom he eventually fixed his abode.3 This place is also called Ibora by Constantine Porphyrogenitus. Uranius, bishop of Ibora, was among the bishops who subscribed to the council of Chalcedon; and another bishop of the same see was present at the council of Constantinople. 2 The custom of swearing upon the Holy Scriptures is very ancient. Allusion is made to it by Gregory Nazianzen, Ep. 219, and in his Iambic verses, entitled "Contra sæpè jurantes ;' as also by Tertullian, de Idol. ch. 23. 3 Sozomen is probably mistaken as to his chronology here, as it is certain that Evagrius adopted the monastic life in the reign of Theodosius. CHAP. XXXI.-CONCERNING THE MONASTERIES OF NITRIA. MONASTERIES CALLED CELLS. NITRIA,1 inhabited by a great number of persons devoted to a life of philosophy, derives its name from its vicinity to a village in which nitre is found. 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 a region called the cells,2 throughout which numerous little dwellings are dispersed hither and thither, 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 immediately concluded that he is ill, or has been attacked by some disease, and all the other monks visit him alternately, and carry to him such remedies as are suited to his case. Except on these occasions, 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 to seek nothing but quietude. This is what I had briefly to state concerning Scetis and its ascetic inhabitants. I should be justly reproached with prolixity, were I to enter into further details concerning their mode of life, their labours, their customs, their exercises, their abstinence, and other regulations which they adapted to their respective circumstances and ages. Rinocorurus was also celebrated at this period, on account of the holy men who were born, and who flourished there. I have heard that the most eminent among them were Melas, the bishop of the country; Denis, who presided over a monastery situated to the north of the city; and Solon, the brother and successor of Melas. When the decree for the ejection of all bishops opposed to Arianism was issued, the officers appointed to execute the mandate found Melas en1 A town of Egypt, in the Mareotic nome. 2 See above, note on chap. 29. A. D. 375.] MONKS OF PALESTINE. 297 gaged in trimming the lights of the church, and clad in an old cloak soiled with oil, fastened by a girdle. 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 to table, and placed before them such things as he had. After the repast, he supplied them with water to wash their hands, 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 ready to go into exile. He had been accustomed, from his youth upwards, to the practice of all the virtues of asceticism. 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 charity towards his neighbour. The church of Rinocorurus having been thus, from the beginning, under the guidance of such exemplary bishops, never afterwards swerved from their precepts, and can still boast of many eminent men. The clergy of this church dwell in one house, sit at the same table, and have everything in common. CHAP. XXXII.-MONKS OF PALESTINE. MANY monastical institutions flourished in Palestine. In narrating the events of the reign of Constantius, I had occasion to mention several of the illustrious individuals who dwelt in these monasteries. Many of their associates attained the summit of philosophical perfection, and added lustre to the reputation of the monasteries to which they belonged, and among them Hesycas, a companion of Hilarion, and Epiphanius, afterwards bishop of Salamis in Cyprus, deserve to be particularly noticed. Hesycas devoted himself to a life of philosophy in the same locality where his master had for merly resided; and Epiphanius fixed his abode near the village of Besauduc, which was his birth-place, in the government of Eleutheropolis. Having been instructed from his youth by the most celebrated ascetics of Egypt, with whom he resided many years, Epiphanius became celebrated both in Egypt and Palestine by his attainments in monastic philosophy, and was chosen by the inhabitants of Cyprus to fill the metropolitan see of their island. This important office tended to increase the reputation which his virtues had acquired; and the admiration of strangers and of the inhabitants of the country was soon attracted by the exemplary manner in which he discharged the episcopal duties. Before he went to Cyprus, he resided for some time, during the reign of Valens, in Palestine.1 At the same period, Salamanes, Phuscon, Malchius, and Crispus, four brethren who were distinguished by their high attainments in ascetic philosophy, dwelt in seclusion, near Bethlehem, a town of Gaza; they were of noble origin, and had been instructed in philosophy by Hilarion. It is related that the brothers were once journeying homewards, when Malchius was suddenly snatched away and became invisible; soon afterwards, however, he re-appeared and continued the journey with his brothers. He did not long survive this occurrence, but died in the flower of his youth. In point of philosophy, virtue, and piety, he was equal to men of the most advanced age. Ammonius lived at a distance of ten stadia from those last mentioned; he dwelt near Capharcobra, the place of his birth, a town of Gaza. He was very exact in the discharge of duty, and sincerely devoted to the practice of asceticism. I think that Silvanus, a native of Palestine, to whom, on account of his virtue, an angel was once seen to minister, dwelt about the same time in Egypt. At one period, he fixed his residence on Mount Sinai, and afterwards founded at Geraris, near the great torrent, a very extensive establishment for holy men, over which the excellent Zachariah subsequently presided. 1 Or Malachias, otherwise Malachion. He is mentioned by Theodoret in his Philotheus. |