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and generally repulsive to the modern mind. It is so, I think, mainly because it is so absolutely strange to us. Our imaginations refuse to aid us in the effort to realize a system of religious life based upon complete isolation from the world. To us the activities of life -- the getting and spending, the learning and teaching, philanthropy, intercourse, and the opportunities for influence -- constitute life itself. It is as difficult for us to form a definite conception of a wyposażenie gastronomiczne life apart from the world, from business, society, and the movements of human thought, as it is to realize that life of disembodied waiting which we expect in

Paradise. Yet this complete isolation was what the Egyptian hermits strove to attain; and if we are to appreciate the value of their teaching we must, first of all, grasp the fact that they were real men on whom the sun shone and the winds blew, men with local habitations, and not phantoms or unsubstantial hostel krakow figures in a dream. If we conceive a fourth-century traveller starting as Palladius did from Alexandria, we may suppose that he would journey due south, ad skirt at first the shores of what is now Lake Mariut. Along the barren and rocky margin of the lake, at spots as remote as possible from the track followed

by caravans, he would find the hermitages of ascetics, who, like Dorotheus, maintained a comparatively close connection with the Alexandrian clergy. Leaving the lake and journeying still klatki southwards over about forty miles of utterly desolate land, he would come to a long valley extending east and west between two ranges of mountains or table lands, covered with sandy flats, salt marshes, and dangerous rocks. This is the famous Nitrian desert. Here St. Amon built the first solitary cell. Here Evagrius Pontikus lived for about two years. Here Nathaniel was visited by the bishops. Here the "Long Brothers" lived, one of whom was the companion of St. Athanasius when he went za granicą

to Italy. At the end of the fourth century the Nitrian mountains were dotted over with hermits' cells. The evenings were resonant with psalm-singing. On Saturdays and Sundays the brethren swarmed forth like bees for worship in their church. Five miles further south, still among the Nitrian mountains, lay a region so utterly desolate that it had not even a name, till the monks built over it and "christened" it The Cells. Further south still and towards the west lay the Scetic desert. earrings It was a day's journey from The Cells. This is the most famous of all the monastic settlements. Its founder was St. Macarius the Great. We may reckon among

the Scetic monks his two namesakes, St. Macarius of Alexandria and Macarius the Young. Here also, for the most part, dwelt Pior, Moses the AEthiopian, Paul the Simple, and the hermit Mark.* South-eastward, past Lake Arsinoë and Herakleopolis, lay St. Antony's birthplace, Coma. Here, no doubt, might have been seen the tombs into which urządzenia do cięcia wodą he first shut himself, and across the river, the mountain on which he found his ruined fort. This mountain, which was called "the outer mountain," formed the home of smaller and less famous groups of ascetics. South-east from this, within a few miles of the Red Sea, lay "the outer mountain," to which St. Antony

was guided by the heavenly voice. Perhaps this retreat was never shared with him by anyone except his chosen attendant and the few visitors who forced their way hostessy there in search of spiritual counsel. South from the "outer mountain," along the river, lay Oxyrynchus. This, even if we discount the figures of contemporary writers, must have been a great monastic city. In it monasticism took in organised ecclesiastical form. The church was served by priest-monks, and great communities of men and women carried on works of charity and evangelisation. Still further south lay Lycopolis, the home of John the prophet. This man was celebrated as well for his wonderful obedience asfor his

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