The Hermits

Part 1

Transcribed from the 1891 Macmillan and Co. edition by David Price, email ccx074@pglaf.org

THE HERMITS

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BY CHARLES KINGSLEY

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ILLUSTRATED

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London MACMILLAN AND CO. AND NEW YORK 1891

The Right of Translation is Reserved

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RICHARD CLAY AND SONS, LIMITED, LONDON AND BUNGAY.

First printed in parts 1868.

Reprinted in 1 Volume, Crown 8vo. 1871, 1875, 1880, 1885, 1890, 1891.

CONTENTS.

PAGE INTRODUCTION 1 SAINT ANTONY 21 THE LIFE OF SAINT PAUL, THE FIRST HERMIT 83 HILARION 104 ARSENIUS 149 THE HERMITS OF ASIA 155 BASIL 162 SIMEON STYLITES 167 THE HERMITS OF EUROPE 219 ST. SEVERINUS, THE APOSTLE OF NORICUM 224 THE CELTIC HERMITS 246 ST. MALO 278 ST. COLUMBA 282 ST. GUTHLAC 300 ST. GODRIC OF FINCHALE 309 ANCHORITES, STRICTLY SO CALLED 329

LIST OF ILLUSTRATIONS

ST. BRENDAN SETTING SAIL Frontispiece LIFE OF ST. ANTHONY To face 35

“And having committed his sister to known and faithful virgins, and given to her wherewith to be educated in a nunnery,” &c. PAUL, THE FIRST HERMIT To face 92

“For entering the cave he saw, with bended knees, erect neck, and hands spread out on high, a lifeless corpse. And at first, thinking that it still lived,” &c.

INTRODUCTION

ST. PAPHNUTIUS used to tell a story which may serve as a fit introduction to this book. It contains a miniature sketch, not only of the social state of Egypt, but of the whole Roman Empire, and of the causes which led to the famous monastic movement in the beginning of the fifth century after Christ.

Now Paphnutius was a wise and holy hermit, the Father, Abba, or Abbot of many monks; and after he had trained himself in the desert with all severity for many years, he besought God to show him which of His saints he was like.

And it was said to him, “Thou art like a certain flute-player in the city.”

Then Paphnutius took his staff, and went into the city, and found that flute-player. But he confessed that he was a drunkard and a profligate, and had till lately got his living by robbery, and recollected not having ever done one good deed. Nevertheless, when Paphnutius questioned him more closely, he said that he recollected once having found a holy maiden beset by robbers, and having delivered her, and brought her safe to town. And when Paphnutius questioned him more closely still, he said he recollected having done another deed. When he was a robber, he met once in the desert a beautiful woman; and she prayed him to do her no harm, but to take her away with him as a slave, whither he would; for, said she, “I am fleeing from the apparitors and the Governor’s curials for the last two years. My husband has been imprisoned for 300 pieces of gold, which he owes as arrears of taxes; and has been often hung up, and often scourged; and my three dear boys have been taken from me; and I am wandering from place to place, and have been often caught myself and continually scourged; and now I have been in the desert three days without food.”

And when the robber heard that, he took pity on her, and took her to his cave, and gave her 300 pieces of gold, and went with her to the city, and set her husband and her boys free.

Then Paphnutius said, “I never did a deed like that: and yet I have not passed my life in ease and idleness. But now, my son, since God hath had such care of thee, have a care for thine own self.”

And when the musician heard that, he threw away the flutes which he held in his hand, and went with Paphnutius into the desert, and passed his life in hymns and prayer, changing his earthly music into heavenly; and after three years he went to heaven, and was at rest among the choirs of angels, and the ranks of the just.

This story, as I said, is a miniature sketch of the state of the whole Roman Empire, and of the causes why men fled from it into the desert. Christianity had reformed the morals of individuals; it had not reformed the Empire itself. That had sunk into a state only to be compared with the worst despotisms of the East. The Emperors, whether or not they called themselves Christian, like Constantine, knew no law save the basest maxims of the heathen world. Several of them were barbarians who had risen from the lowest rank merely by military prowess; and who, half maddened by their sudden elevation, added to their native ignorance and brutality the pride, cunning, and cruelty of an Eastern Sultan. Rival Emperors, or Generals who aspired to be Emperors, devastated the world from Egypt to Britain by sanguinary civil wars. The government of the provinces had become altogether military. Torture was employed, not merely, as of old, against slaves, but against all ranks, without distinction. The people were exhausted by compulsory taxes, to be spent in wars which did not concern them, or in Court luxury in which they had no share. In the municipal towns, liberty and justice were dead. The curials, who answered somewhat to our aldermen, and who were responsible for the payment of the public moneys, tried their best to escape the unpopular office, and, when compelled to serve, wrung the money in self-defence out of the poorer inhabitants by every kind of tyranny. The land was tilled either by oppressed and miserable peasants, or by gangs of slaves, in comparison with whose lot that even of the American negro was light. The great were served in their own households by crowds of slaves, better fed, doubtless, but even more miserable and degraded, than those who tilled the estates. Private profligacy among all ranks was such as cannot be described in these or in any modern pages. The regular clergy of the cities, though not of profligate lives, and for the most part, in accordance with public opinion, unmarried, were able to make no stand against the general corruption of the age, because—at least if we are to trust such writers as Jerome and Chrysostom—they were giving themselves up to ambition and avarice, vanity and luxury, intrigue and party spirit, and had become the flatterers of fine ladies, “silly women laden with sins, ever learning, and never coming to the knowledge of the truth.” Such a state of things not only drove poor creatures into the desert, like that fair woman whom the robber met, but it raised up bands of robbers over the whole of Europe, Africa, and the East,—men who, like Robin Hood and the outlaws of the Middle Age, getting no justice from man, broke loose from society, and while they plundered their oppressors, kept up some sort of rude justice and humanity among themselves. Many, too, fled, and became robbers, to escape the merciless conscription which carried off from every province the flower of the young men, to shed their blood on foreign battle-fields. In time, too, many of these conscripts became monks, and the great monasteries of Scetis and Nitria were hunted over again and again by officers and soldiers from the neighbouring city of Alexandria in search of young men who had entered the “spiritual warfare” to escape the earthly one. And as a background to all this seething heap of decay, misrule, and misery, hung the black cloud of the barbarians, the Teutonic tribes from whom we derive the best part of our blood, ever coming nearer and nearer, waxing stronger and stronger, learning discipline and civilization by serving in the Roman armies, alternately the allies and the enemies of the Emperors, rising, some of them, to the highest offices of State, and destined, so the wisest Romans saw all the more clearly as the years rolled on, to be soon the conquerors of the Cæsars, and the masters of the Western world.

Part 2

No wonder if that, in such a state of things, there arose such violent contrasts to the general weakness, such eccentric protests against the general wickedness, as may be seen in the figure of Abbot Paphnutius, when compared either with the poor man tortured in prison for his arrears of taxes, or with the Governor and the officials who tortured him. No wonder if, in such a state of things, the minds of men were stirred by a passion akin to despair, which ended in a new and grand form of suicide. It would have ended often, but for Christianity, in such an actual despair as that which had led in past ages more than one noble Roman to slay himself, when he lost all hope for the Republic. Christianity taught those who despaired of society, of the world—in one word, of the Roman Empire, and all that it had done for men—to hope at least for a kingdom of God after death. It taught those who, had they been heathens and brave enough, would have slain themselves to escape out of a world which was no place for honest men, that the body must be kept alive, if for no other reason, at least for the sake of the immortal soul, doomed, according to its works, to endless bliss or endless torment.

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