Hypatia — or New Foes with an Old Face by Charles Kingsley (e book reader TXT) 📗

legacy to mankind, Simplicius’s Commentaries on Epictetus’s Enchiridion, an essay on the art of egotism, by obeying which, whosoever list may become as perfect a Pharisee as ever darkened the earth of God. Peace be to their ashes!.... They are gone to their own place................

Wulf, too, had gone to his own place, wheresoever that may be. He died in Spain, full of years and honours, at the court of Adolf and Placidia, having resigned his sovereignty into the hands of his lawful chieftain, and having lived long enough to see Goderic and his younger companions in arms settled with their Alexandrian brides upon the sunny slopes from which they had expelled the Vandals and the Suevi, to be the ancestors of ‘bluest-blooded’ Castilian nobles. Wulf died, as he had lived, a heathen. Placidia, who loved him well, as she loved all righteous and noble souls, had succeeded once in persuading him to accept baptism. Adolf himself acted as one of his sponsors; and the old warrior was in the act of stepping into the font, when he turned suddenly to the bishop, and asked where were the souls of his heathen ancestors? ‘In hell,’ replied the worthy prelate. Wulf drew back from the font, and threw his bearskin cloak around him.... ‘He would prefer, if Adolf had no objection, to go to his own people.’ [Footnote: A fact.] And so he died unbaptized, and went to his own place.

Victoria was still alive and busy: but Augustine’s warning had come true-she had found trouble in the flesh. The day of the Lord had come, and Vandal tyrants were now the masters of the fair corn-lands of Africa. Her father and brother were lying by the side of Raphael Aben-Ezra, beneath the ruined walls of Hippo, slain, long years before, in the vain attempt to deliver their country from the invading swarms. But they had died the death of heroes: and Victoria was content. And it was whispered, among the down-trodden Catholics, who clung to her as an angel of mercy, that she, too, had endured strange misery and disgrace; that her delicate limbs bore the scars of fearful tortures; that a room in her house, into which none ever entered but herself, contained a young boy’s grave; and that she passed long nights of prayer upon the spot, where lay her only child, martyred by the hands of Arian persecutors. Nay, some of the few who, having dared to face that fearful storm, had survived its fury, asserted that she herself, amid her own shame and agony, had cheered the shrinking boy on to his glorious death. But though she had found trouble in the flesh, her spirit knew none. Clear-eyed and joyful as when she walked by her father’s side on the field of Ostia, she went to and fro among the victims of Vandal rapine and persecution, spending upon the maimed, the sick, the ruined, the small remnants of her former wealth, and winning, by her purity and her piety, the reverence and favour even of the barbarian conquerors. She had her work to do, and she did it, and was content; and, in good time, she also went to her own place.

Abbot Pambo, as well as Arsenius, had been dead several years; the abbot’s place was filled, by his own dying command, by a hermit from the neighbouring deserts, who had made himself famous for many miles round, by his extraordinary austerities, his ceaseless prayers, his loving wisdom, and, it was rumoured, by various cures which could only be attributed to miraculous powers. While still in the prime of his manhood, he was dragged, against his own entreaties, from a lofty cranny of the cliffs to reside over the Laura of Scetis, and ordained a deacon at the advice of Pambo, by the bishop of the diocese, who, three years afterwards, took on himself to command him to enter the priesthood. The elder monks considered it an indignity to be ruled by so young a man: but the monastery throve and grew rapidly under his government. His sweetness, patience, and humility, and above all, his marvellous understanding of the doubts and temptations of his own generation, soon drew around him all whose sensitiveness or waywardness had made them unmanageable in the neighbouring monasteries. As to David in the mountains, so to him, every one who was discontented, and every one who was oppressed, gathered themselves. The neighbouring abbots were at first inclined to shrink from him, as one who ate and drank with publicans and sinners: but they held their peace, when they saw those whom they had driven out as reprobates labouring peacefully and cheerfully under Philammon. The elder generation of Scetis, too, saw, with some horror, the new influx of sinners: but their abbot had but one answer to their remonstrances—‘Those who are whole need not a physician, but those who are sick.’

Never was the young abbot heard to speak harshly of any human being. ‘When thou halt tried in vain for seven years,’ he used to say, ‘to convert a sinner, then only wilt thou have a right to suspect him of being a worse man than thyself.’ That there is a seed of good in all men, a Divine Word and Spirit striving with all men, a gospel and good news which would turn the hearts of all men, if abbots and priests could but preach it aright, was his favourite doctrine, and one which he used to defend, when, at rare intervals, he allowed himself to discuss any subject from the writings of his favourite theologian, Clement of Alexandria. Above all, he stopped, by stern rebuke, any attempt to revile either heretics or heathens. ‘On the Catholic Church alone,’ he used to say, ‘lies the blame of all heresy and unbelief: for if she were but for one day that which she ought to be, the world would be converted before nightfall.’ To one class of sins, indeed, he was inexorable—all but ferocious; to the sins, namely, of religious persons. In proportion to any man’s reputation for orthodoxy and sanctity, Philammon’s judgment of him was stern and pitiless. More than once events proved him to have been unjust: when he saw himself to be so, none could confess his mistake more frankly, or humiliate himself for it more bitterly: but from his rule he never swerved; and the Pharisees of the Nile dreaded and avoided him, as much as the publicans and sinners loved and followed him.

One thing only in his conduct gave some handle for scandal, among the just persons who needed no repentance. It was well known that in his most solemn devotions, on those long nights of unceasing prayer and self-discipline, which won him a reputation for superhuman sanctity, there mingled always with his prayers the names of two women. And, when some worthy elder, taking courage from his years, dared to hint kindly to him that such conduct caused some scandal to the weaker brethren, ‘It is true,’ answered he; ‘tell my brethren that I pray nightly for two women both of them young; both of them beautiful; both of them beloved by me more than I love my own soul; and tell them, moreover, that one of the two was a harlot, and the other a heathen.’ The old monk laid his hand on his mouth, and retired.

The remainder of his history it seems better to extract from an unpublished fragment of the Hagiologia Nilotica of Graidiocolosyrtus Tabenniticus, the greater part of which valuable work was destroyed at the taking of Alexandria under Amrou, A. D. 640.

‘Now when the said abbot had ruled the monastery of Scetis seven years with uncommon prudence, resplendent in virtue and in miracles, it befell that one morning he was late for the Divine office. Whereon a certain ancient brother, who was also a deacon, being sent to ascertain the cause of so unwonted a defection, found the holy man extended upon the floor of his cell, like Balaam in the flesh, though far differing from him in the spirit, having fallen into a trance, but having his eyes open. Who, not daring to arouse him, sat by him until the hour of noon, judging rightly