Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book III/Chapter 14
Chapter XIV.—Of the Holy Men who flourished about this time in Egypt, namely, Antony, the Two Macariuses, Heraclius, Cronius, Paphnutius, Putubastus, Arsisius, Serapion, Piturion, Pachomius, Apollonius, Anuph, Hilarion, and a Register of many other Saints.
I shall commence my recital[1]
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 face, 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[2]
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 Thebaïs, 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 Thebaïs 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 Thebaïs. 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,[3]
a village situated near the town of Gaza, towards the south, and hard
by a torrent which falls 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.[4]
It is said that Eustathius,[5]
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 Gangrœ, 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,[6]
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 he 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
Tarracinæ (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 Cæsarea; 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.
Footnotes
[edit]- ↑ This chapter is made up from a great variety of sources, as well as personal observation. Prominent among these are Ruf. H. M. and H. E.; Pall. H. L.; Syrian biographies; Ephraim Syrus, Vita Juliani; Athan. Vita Antonii; Timotheus’ collection of monastic biography, mentioned in Soz. vi. 29; Hieron. de vir. illust.; Evagrius Ponticus, Gnosticus; Philippus of Side, Historia Christiana; Sulp. Sev. de Vita Martini.
- ↑ See the Collection of Regulæ and Precepts, as translated by Hieron. ii. p. 66 sqq.
- ↑ According to Hieronymus, Vita Hilaronis, 2, Hilarion was born in the village of Thabatha, which is about five miles from Gaza; Thebasa, according to Niceph. ix. 15.
- ↑ See below, chap. 16, and vi. 34.
- ↑ Soc. ii. 43.
- ↑ Sulp. Sev. Vita Martini.