34. As I have mentioned the monks, and know that you like to hear about holy things, lend an ear to me for a few moments. There are in Egypt three classes of monks. First, there are the coenobites, [606] called in their Gentile language Sauses, [607] or, as we should say, men living in a community. [608] Secondly, there are the anchorites, [609] who live in the desert, each man by himself, and are so called because they have withdrawn from human society. Thirdly, there is the class called Remoboth, [610] a very inferior and little regarded type, peculiar to my own province, [611] or, at least, originating there. These live together in twos and threes, but seldom in larger numbers, and are bound by no rule; but do exactly as they choose. A portion of their earnings they contribute to a common fund, out of which food is provided for all. In most cases they reside in cities and strongholds; and, as though it were their workmanship which is holy, and not their life, all that they sell is extremely dear. They often quarrel because they are unwilling, while supplying their own food, to be subordinate to others. It is true that they compete with each other in fasting; they make what should be a private concern an occasion for a triumph. In everything they study effect: their sleeves are loose, their boots bulge, their garb is of the coarsest. They are always sighing, or visiting virgins, or sneering at the clergy; yet when a holiday comes, they make themselves sick--they eat so much.
35. Having then rid ourselves of these as of so many plagues, let us come to that more numerous class who live together, and who are, as we have said, called Coenobites. Among these the first principle of union is to obey superiors and to do whatever they command. They are divided into bodies of ten and of a hundred, so that each tenth man has authority over nine others, while the hundredth has ten of these officers under him. They live apart from each other, in separate cells. According to their rule, no monk may visit another before the ninth hour; [612] except the deans [613] above mentioned, whose office is to comfort, with soothing words, those whose thoughts disquiet them. After the ninth hour they meet together to sing psalms and read the Scriptures according to usage. Then when the prayers have ended and all have sat down, one called the father stands up among them and begins to expound the portion of the day. While he is speaking the silence is profound; no man ventures to look at his neighbor or to clear his throat. The speaker's praise is in the weeping of his hearers. [614] Silent tears roll down their cheeks, but not a sob escapes from their lips. Yet when he begins to speak of Christ's kingdom, and of future bliss, and of the glory which is to come, every one may be noticed saying to himself, with a gentle sigh and uplifted eyes: "Oh, that I had wings like a dove! For then would I fly away and be at rest." [615] After this the meeting breaks up and each company of ten goes with its father to its own table. This they take in turns to serve each for a week at a time. No noise is made over the food; no one talks while eating. Bread, pulse and greens form their fare, and the only seasoning that they use is salt. Wine is given only to the old, who with the children often have a special meal prepared for them to repair the ravages of age and to save the young from premature decay. When the meal is over they all rise together, and, after singing a hymn, return to their dwellings. There each one talks till evening with his comrade thus: "Have you noticed so-and-so? What grace he has! How silent he is! How soberly he walks!" If any one is weak they comfort him; or if he is fervent in love to God, they encourage him to fresh earnestness. And because at night, besides the public prayers, each man keeps vigil in his own chamber, they go round all the cells one by one, and putting their ears to the doors, carefully ascertain what their occupants are doing. If they find a monk slothful, they do not scold him; but, dissembling what they know, they visit him more frequently, and at first exhort rather than compel him to pray more. Each day has its allotted task, and this being given in to the dean, is by him brought to the steward. This latter, once a month, gives a scrupulous account to their common father. He also tastes the dishes when they are cooked, and, as no one is allowed to say, "I am without a tunic or a cloak or a couch of rushes," he so arranges that no one need ask for or go without what he wants. In case a monk falls ill, he is moved to a more spacious chamber, and there so attentively nursed by the old men, that he misses neither the luxury of cities nor a mother's kindness. Every Lord's day they spend their whole time in prayer and reading; indeed, when they have finished their tasks, these are their usual occupations. Every day they learn by heart a portion of Scripture. They keep the same fasts all the year round, but in Lent they are allowed to live more strictly. After Whitsuntide they exchange their evening meal for a midday one; both to satisfy the tradition of the church and to avoid overloading their stomachs with a double supply of food.
A similar description is given of the Essenes by Philo, [616] Plato's imitator; also by Josephus, [617] the Greek Livy, in his narrative of the Jewish captivity.
36. As my present subject is virgins, I have said rather too much about monks. I will pass on, therefore, to the third class, called anchorites, who go from the monasteries into the deserts, with nothing but bread and salt. Paul [618] introduced this way of life; Antony made it famous, and--to go farther back still--John the Baptist set the first example of it. The prophet Jeremiah describes one such in the words: "It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him. He giveth his cheek to him that smiteth him, he is filled full with reproach. For the Lord will not cast off forever." [619] The struggle of the anchorites and their life--in the flesh, yet not of the flesh--I will, if you wish, explain to you at some other time. I must now return to the subject of covetousness, which I left to speak of the monks. With them before your eyes you will despise, not only gold and silver in general, but earth itself and heaven. United to Christ, you will sing, "The Lord is my portion." [620]
37. Farther, although the apostle bids us to "pray without ceasing," [621] and although to the saints their very sleep is a supplication, we ought to have fixed hours of prayer, that if we are detained by work, the time may remind us of our duty. Prayers, as every one knows, ought to be said at the third, sixth and ninth hours, at dawn and at evening. [622] No meal should be begun without prayer, and before leaving table thanks should be returned to the Creator. We should rise two or three times in the night, and go over the parts of Scripture which we know by heart. When we leave the roof which shelters us, prayer should be our armor; and when we return from the street we should pray before we sit down, and not give the frail body rest until the soul is fed. In every act we do, in every step we take, let our hand trace the Lord's cross. Speak against nobody, and do not slander your mother's son. [623] "Who art thou that judgest the servant of another? To his own lord he standeth or falleth; yea, he shall be made to stand, for the Lord hath power to make him stand." [624] If you have fasted two or three days, do not think yourself better than others who do not fast. You fast and are angry; another eats and wears a smiling face. You work off your irritation and hunger in quarrels. He uses food in moderation and gives God thanks. [625] Daily Isaiah cries: "Is it such a fast that I have chosen, saith the Lord?" [626] and again: "In the day of your fast ye find your own pleasure, and oppress all your laborers. Behold ye fast for strife and contention, and to smite with the fist of wickedness. How fast ye unto me?" [627] What kind of fast can his be whose wrath is such that not only does the night go down upon it, but that even the moon's changes leave it unchanged?
38. Look to yourself and glory in your own success and not in others' failure. Some women care for the flesh and reckon up their income and daily expenditure: such are no fit models for you. Judas was a traitor, but the eleven apostles did not waver. Phygellus and Alexander made shipwreck; but the rest continued to run the race of faith. [628] Say not: "So-and-so enjoys her own property, she is honored of men, her brothers and sisters come to see her. Has she then ceased to be a virgin?" In the first place, it is doubtful if she is a virgin. For "the Lord seeth not as man seeth; for man looketh upon the outward appearance, but the Lord looketh on the heart." [629] Again, she may be a virgin in body and not in spirit. According to the apostle, a true virgin is "holy both in body and in spirit." [630] Lastly, let her glory in her own way. Let her override Paul's opinion and live in the enjoyment of her good things. But you and I must follow better examples.
Set before you the blessed Mary, whose surpassing purity made her meet to be the mother of the Lord. When the angel Gabriel came down to her, in the form of a man, and said: "Hail, thou that art highly favored; the Lord is with thee," [631] she was terror-stricken and unable to reply, for she had never been saluted by a man before. But, on learning who he was, she spoke, and one who had been afraid of a man conversed fearlessly with an angel. Now you, too, may be the Lord's mother. "Take thee a great roll and write in it with a man's pen Maher-shalal-hash-baz." [632] And when you have gone to the prophetess, and have conceived in the womb, and have brought forth a son, [633] say: "Lord, we have been with child by thy fear, we have been in pain, we have brought forth the spirit of thy salvation, which we have wrought upon the earth." [634] Then shall your Son reply: "Behold my mother and my brethren." [635] And He whose name you have so recently inscribed upon the table of your heart, and have written with a pen upon its renewed surface [636] --He, after He has recovered the spoil from the enemy, and has spoiled principalities and powers, nailing them to His cross [637] --having been miraculously conceived, grows up to manhood; and, as He becomes older, regards you no longer as His mother, but as His bride. To be as the martyrs, or as the apostles, or as Christ, involves a hard struggle, but brings with it a great reward.
All such efforts are only of use when they are made within the church's pale; [638] we must celebrate the passover in the one house, [639] we must enter the ark with Noah, [640] we must take refuge from the fall of Jericho with the justified harlot, Rahab. [641] Such virgins as there are said to be among the heretics and among the followers of the infamous Manes [642] must be considered, not virgins, but prostitutes. For if--as they allege--the devil is the author of the body, how can they honor that which is fashioned by their foe? No; it is because they know that the name virgin brings glory with it, that they go about as wolves in sheep's clothing. [643] As antichrist pretends to be Christ, such virgins assume an honorable name, that they may the better cloak a discreditable life. Rejoice, my sister; rejoice, my daughter; rejoice, my virgin; for you have resolved to be, in reality, that which others insincerely feign.
39. The things that I have here set forth will seem hard to her who loves not Christ. But one who has come to regard all the splendor of the world as off-scourings, and to hold all things under the sun as vain, that he may win Christ; [644] one who has died with his Lord and risen again, and has crucified the flesh with its affections and lusts; [645] he will boldly cry out: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" and again: "I am persuaded that neither death nor life, nor angels, nor principalities nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus, our Lord." [646]