After a few months had pa.s.sed, chance gave them an opportunity by which they sought to destroy me. It happened that one day, in the course of my reading, I came upon a certain pa.s.sage of Bede, in his commentary on the Acts of the Apostles, wherein he a.s.serts that Dionysius the Areopagite was the bishop, not of Athens, but of Corinth. Now, this was directly counter to the belief of the monks, who were wont to boast that their Dionysius, or Denis, was not only the Areopagite but was likewise proved by his acts to have been the Bishop of Athens. Having thus found this testimony of Bede's in contradiction of our own tradition, I showed it somewhat jestingly to sundry of the monks who chanced to be near. Wrathfully they declared that Bede was no better than a liar, and that they had a far more trustworthy authority in the person of Hilduin, a former abbot of theirs, who had travelled for a long time throughout Greece for the purpose of investigating this very question. He, they insisted, had by his writings removed all possible doubt on the subject, and had securely established the truth of the traditional belief.

One of the monks went so far as to ask me brazenly which of the two, Bede or Hilduin, I considered the better authority on this point. I replied that the authority of Bede, whose writings are held in high esteem by the whole Latin Church, appeared to me the better. Thereupon in a great rage they began to cry out that at last I had openly proved the hatred I had always felt for our monastery, and that I was seeking to disgrace it in the eyes of the whole kingdom, robbing it of the honour in which it had particularly gloried, by thus denying that the Areopagite was their patron saint. To this I answered that I had never denied the fact, and that I did not much care whether their patron was the Areopagite or some one else, provided only he had received his crown from G.o.d. Thereupon they ran to the abbot and told him of the misdemeanour with which they charged me.

The abbot listened to their story with delight, rejoicing at having found a chance to crush me, for the greater vileness of his life made him fear me more even than the rest did. Accordingly he summoned his council, and when the brethren had a.s.sembled he violently threatened me, declaring that he would straightway send me to the king, by him to be punished for having thus sullied his crown and the glory of his royalty. And until he should hand me over to the king, he ordered that I should be closely guarded. In vain did I offer to submit to the customary discipline if I had in any way been guilty. Then, horrified at their wickedness, which seemed to crown the ill fortune I had so long endured, and in utter despair at the apparent conspiracy of the whole world against me, I fled secretly from the monastery by night, helped thereto by some of the monks who took pity on me, and likewise aided by some of my scholars.

I made my way to a region where I had formerly dwelt, hard by the lands of Count Theobald (of Champagne). He himself had some slight acquaintance with me, and had compa.s.sion on me by reason of my persecutions, of which the story had reached him. I found a home there within the walls of Provins, in a priory of the monks of Troyes, the prior of which had in former days known me well and shown me much love. In his joy at my coming he cared for me with all diligence. It chanced, however, that one day my abbot came to Provins to see the count on certain matters of business. As soon as I had learned of this, I went to the count, the prior accompanying me, and besought him to intercede in my behalf with the abbot. I asked no more than that the abbot should absolve me of the charge against me, and give me permission to live the monastic life wheresoever I could find a suitable place. The abbot, however, and those who were with him took the matter under advis.e.m.e.nt, saying that they would give the count an answer the day before they departed. It appeared from their words that they thought I wished to go to some other abbey, a thing which they regarded as an immense disgrace to their own. They had, indeed, taken particular pride in the fact that, upon my conversion, I had come to them, as if scorning all other abbeys, and accordingly they considered that it would bring great shame upon them if I should now desert their abbey and seek another. For this reason they refused to listen either to my own plea or to that of the count. Furthermore, they threatened me with excommunication unless I should instantly return; likewise they forbade the prior with whom I had taken refuge to keep me longer, under pain of sharing my excommunication.

When we heard this both the prior and I were stricken with fear.

The abbot went away still obdurate, but a few days thereafter he died.

As soon as his successor had been named, I went to him, accompanied by the Bishop of Meaux, to try if I might win from him the permission I had vainly sought of his predecessor. At first he would not give his a.s.sent, but finally, through the intervention of certain friends of mine, I secured the right to appeal to the king and his council, and in this way I at last obtained what I sought.

The royal seneschal, Stephen, having summoned the abbot and his subordinates that they might state their case, asked them why they wanted to keep me against my will. He pointed out that this might easily bring them into evil repute, and certainly could do them no good, seeing that their way of living was utterly incompatible with mine. I knew it to be the opinion of the royal council that the irregularities in the conduct of this abbey would tend to bring it more and more under the control of the king, making it increasingly useful and likewise profitable to him, and for this reason I had good hope of easily winning the support of the king and those about him.

Thus, indeed, did it come to pa.s.s. But in order that the monastery might not be shorn of any of the glory which it had enjoyed by reason of my sojourn there, they granted me permission to betake myself to any solitary place I might choose, provided only I did not put myself under the rule of any other abbey. This was agreed upon and confirmed on both sides in the presence of the king and his councellors. Forthwith I sought out a lonely spot known to me of old in the region of Troyes, and there, on a bit of land which had been given to me, and with the approval of the bishop of the district, I built with reeds and stalks my first oratory in the name of the Holy Trinity. And there concealed, with but one comrade, a certain cleric, I was able to sing over and over again to the Lord: "Lo, then would I wander far off, and remain in the wilderness" (Ps. IV, 7).

CHAPTER XI

OF HIS TEACHING IN THE WILDERNESS

No sooner had scholars learned of my retreat than they began to flock thither from all sides, leaving their towns and castles to dwell in the wilderness. In place of their s.p.a.cious houses they built themselves huts; instead of dainty fare they lived on the herbs of the field and coa.r.s.e bread; their soft beds they exchanged for heaps of straw and rushes, and their tables were piles of turf.

In very truth you may well believe that they were like those philosophers of old of whom Jerome tells us in his second book against Jovinia.n.u.s.

"Through the senses," says Jerome, "as through so many windows, do vices win entrance to the soul. The metropolis and citadel of the mind cannot be taken unless the army of the foe has first rushed in through the gates. If any one delights in the games of the circus, in the contests of athletes, in the versatility of actors, in the beauty of women, in the glitter of gems and raiment, or in aught else like to these, then the freedom of his soul is made captive through the windows of his eyes, and thus is fulfilled the prophecy: 'For death is come up into our windows' (Jer. ix, 21).

And then, when the wedges of doubt have, as it were, been driven into the citadels of our minds through these gateways, where will be its liberty? where its fort.i.tude? where its thought of G.o.d? Most of all does the sense of touch paint for itself the pictures of past raptures, compelling the soul to dwell fondly upon remembered iniquities, and so to practice in imagination those things which reality denies to it.

"Heeding such counsel, therefore, many among the philosophers forsook the thronging ways of the cities and the pleasant gardens of the countryside, with their well-watered fields, their shady trees, the song of birds, the mirror of the fountain, the murmur of the stream, the many charms for eye and ear, fearing lest their souls should grow soft amid luxury and abundance of riches, and lest their virtue should thereby be defiled. For it is perilous to turn your eyes often to those things whereby you may some day be made captive, or to attempt the possession of that which it would go hard with you to do without. Thus the Pythagoreans shunned all companionship of this kind, and were wont to dwell in solitary and desert places. Nay, Plato himself, although he was a rich man, let Diogenes trample on his couch with muddy feet, and in order that he might devote himself to philosophy established his academy in a place remote from the city, and not only uninhabited but unhealthy as well. This he did in order that the onslaughts of l.u.s.t might be broken by the fear and constant presence of disease, and that his followers might find no pleasure save in the things they learned."

Such a life, likewise, the sons of the prophets who were the followers of Eliseus are reported to have led. Of these Jerome also tells us, writing thus to the monk Rusticus as if describing the monks of those ancient days: "The sons of the prophets, the monks of whom we read in the Old Testament, built for themselves huts by the waters of the Jordan, and forsaking the throngs and the cities, lived on pottage and the herbs of the field" (Epist. iv).

Even so did my followers build their huts above the waters of the Arduzon, so that they seemed hermits rather than scholars. And as their number grew ever greater, the hardships which they gladly endured for the sake of my teaching seemed to my rivals to reflect new glory on me, and to cast new shame on themselves. Nor was it strange that they, who had done their utmost to hurt me, should grieve to see how all things worked together for my good, even though I was now, in the words of Jerome, afar from cities and the market place, from controversies and the crowded ways of men. And so, as Quintilian says, did envy seek me out even in my hiding place. Secretly my rivals complained and lamented one to another, saying: "Behold now, the whole world runs after him, and our persecution of him has done nought save to increase his glory. We strove to extinguish his fame, and we have but given it new brightness. Lo, in the cities scholars have at hand everything they may need, and yet, spurning the pleasures of the town, they seek out the barrenness of the desert, and of their own free will they accept wretchedness."

The thing which at that time chiefly led me to undertake the direction of a school was my intolerable poverty, for I had not strength enough to dig, and shame kept me from begging. And so, resorting once more to the art with which I was so familiar, I was compelled to subst.i.tute the service of the tongue for the labour of my hands. The students willingly provided me with whatsoever I needed in the way of food and clothing, and likewise took charge of the cultivation of the fields and paid for the erection of buildings, in order that material cares might not keep me from my studies. Since my oratory was no longer large enough to hold even a small part of their number, they found it necessary to increase its size, and in so doing they greatly improved it, building it of stone and wood. Although this oratory had been founded in honour of the Holy Trinity, and afterwards dedicated thereto, I now named it the Paraclete, mindful of how I had come there a fugitive and in despair, and had breathed into my soul something of the miracle of divine consolation.

Many of those who heard of this were greatly astonished, and some violently a.s.sailed my action, declaring that it was not permissible to dedicate a church exclusively to the Holy Spirit rather than to G.o.d the Father. They held, according to an ancient tradition, that it must be dedicated either to the Son alone or else to the entire Trinity. The error which led them into this false accusation resulted from their failure to perceive the ident.i.ty of the Paraclete with the Spirit Paraclete. Even as the whole Trinity, or any Person in the Trinity, may rightly be called G.o.d or Helper, so likewise may It be termed the Paraclete, that is to say the Consoler. These are the words of the Apostle: "Blessed be G.o.d, even the Father of our Lord Jesus Christ, the Father of mercies, and the G.o.d of all comfort; who comforteth us in all our tribulation"

(2 Cor. i, 3). And likewise the word of truth says: "And he shall give you another comforter" (Greek "another Paraclete," John, xiv, 16).

Nay, since every church is consecrated equally in the name of the Father, the Son and the Holy Spirit, without any difference in their possession thereof, why should not the house of G.o.d be dedicated to the Father or to the Holy Spirit, even as it is to the Son? Who would presume to erase from above the door the name of him who is the master of the house? And since the Son offered Himself as a sacrifice to the Father, and accordingly in the ceremonies of the ma.s.s the prayers are offered particularly to the Father, and the immolation of the Host is made to Him, why should the altar not be held to be chiefly His to whom above all the supplication and sacrifice are made? Is it not called more rightly the altar of Him who receives than of Him who makes the sacrifice? Who would admit that an altar is that of the Holy Cross, or of the Sepulchre, or of St. Michael, or John, or Peter, or of any other saint, unless either he himself was sacrificed there or else special sacrifices and prayers are made there to him? Methinks the altars and temples of certain ones among these saints are not held to be idolatrous even though they are used for special sacrifices and prayers to their patrons.

Some, however, may perchance argue that churches are not built or altars dedicated to the Father because there is no feast which is solemnized especially for Him. But while this reasoning holds good as regards the Trinity itself, it does not apply in the case of the Holy Spirit. For this Spirit, from the day of Its advent, has had Its special feast of the Pentecost, even as the Son has had since His coming upon earth His feast of the Nativity. Even as the Son was sent into this world, so did the Holy Spirit descend upon the disciples, and thus does It claim Its special religious rites. Nay, it seems more fitting to dedicate a temple to It than to either of the other Persons of the Trinity, if we but carefully study the apostolic authority, and consider the workings of this Spirit Itself. To none of the three Persons did the apostle dedicate a special temple save to the Holy Spirit alone. He does not speak of a temple of the Father, or a temple of the Son, as he does of a temple of the Holy Spirit, writing thus in his first epistle to the Corinthians: "But he that is joined unto the Lord is one spirit."

(I Cor. vi, 17). And again: "What? know ye not that your body is the temple of the Holy Spirit which is in you, which ye have of G.o.d, and ye are not your own?" (ib. 19).

Who is there who does not know that the sacraments of G.o.d's blessings pertaining to the Church are particularly ascribed to the operation of divine grace, by which is meant the Holy Spirit?

Forsooth we are born again of water and of the Holy Spirit in baptism, and thus from the very beginning is the body made, as it were, a special temple of G.o.d. In the successive sacraments, moreover, the seven-fold grace of the Spirit is added, whereby this same temple of G.o.d is made beautiful and is consecrated. What wonder is it, then, if to that Person to Whom the apostle a.s.signed a spiritual temple we should dedicate a material one? Or to what Person can a church be more rightly said to belong than to Him to Whom all the blessings which the church administers are particularly ascribed? It was not, however, with the thought of dedicating my oratory to one Person that I first called it the Paraclete, but for the reason I have already told, that in this spot I found consolation. 'None the less, even if I had done it for the reason attributed to me, the departure from the usual custom would have been in no way illogical.

CHAPTER XII

OF THE PERSECUTION DIRECTED AGAINST HIM BY SUNDRY NEW ENEMIES OR, AS IT WERE, APOSTLES

And so I dwelt in this place, my body indeed hidden away, but my fame spreading throughout the whole world, till its echo reverberated mightily-echo, that fancy of the poet's, which has so great a voice, and nought beside. My former rivals, seeing that they themselves were now powerless to do me hurt, stirred up against me certain new apostles in whom the world put great faith.

One of these (Norbert of Premontre) took pride in his position as canon of a regular order; the other (Bernard of Clairvaux) made it his boast that he had revived the true monastic life. These two ran hither and yon preaching and shamelessly slandering me in every way they could, so that in time they succeeded in drawing down on my head the scorn of many among those having authority, among both the clergy and the laity. They spread abroad such sinister reports of my faith as well as of my life that they turned even my best friends against me, and those who still retained something of their former regard for me were fain to disguise it in every possible way by reason of their fear of these two men.

G.o.d is my witness that whensoever I learned of the convening of a new a.s.semblage of the clergy, I believed that it was done for the express purpose of my condemnation. Stunned by this fear like one smitten with a thunderbolt, I daily expected to be dragged before their councils or a.s.semblies as a heretic or one guilty of impiety.

Though I seem to compare a flea with a lion, or an ant with an elephant, in very truth my rivals persecuted me no less bitterly than the heretics of old hounded St. Athanasius. Often, G.o.d knows, I sank so deep in despair that I was ready to leave the world of Christendom and go forth among the heathen, paying them a stipulated tribute in order that I might live quietly a Christian life among the enemies of Christ. It seemed to me that such people might indeed be kindly disposed toward me, particularly as they would doubtless suspect me of being no good Christian, imputing my flight to some crime I had committed, and would therefore believe that I might perhaps be won over to their form of worship.

CHAPTER XIII

OF THE ABBEY TO WHICH HE WAS CALLED AND OF THE PERSECUTION HE HAD FROM HIS SONS, THAT IS TO SAY THE MONKS, AND FROM THE LORD OF THE LAND

While I was thus afflicted with so great perturbation of the spirit, and when the only way of escape seemed to be for me to seek refuge with Christ among the enemies of Christ, there came a chance whereby I thought I could for a while avoid the plottings of my enemies. But thereby I fell among Christians and monks who were far more savage than heathens and more evil of life. The thing came about in this wise. There was in lesser Brittany, in the bishopric of Vannes, a certain abbey of St. Gildas at Ruits, then mourning the death of its shepherd. To this abbey the elective choice of the brethren called me, with the approval of the prince of that land, and I easily secured permission to accept the post from my own abbot and brethren. Thus did the hatred of the French drive me westward, even as that of the Romans drove Jerome toward the East.

Never, G.o.d knows, would I have agreed to this thing had it not been for my longing for any possible means of escape from the sufferings which I had borne so constantly.

The land was barbarous and its speech was unknown to me; as for the monks, their vile and untameable way of life was notorious almost everywhere. The people of the region, too, were uncivilized and lawless. Thus, like one who in terror of the sword that threatens him dashes headlong over a precipice, and to shun one death for a moment rushes to another, I knowingly sought this new danger in order to escape from the former one. And there, amid the dreadful roar of the waves of the sea, where the land's end left me no further refuge in flight, often in my prayers did I repeat over and over again: "From the end of the earth will I cry unto Thee, when my heart is overwhelmed" (Ps. lxi, 2).

No one, methinks, could fail to understand how persistently that undisciplined body of monks, the direction of which I had thus undertaken, tortured my heart day and night, or how constantly I was compelled to think of the danger alike to my body and to my soul. I held it for certain that if I should try to force them to live according to the principles they had themselves professed, I should not survive. And yet, if I did not do this to the utmost of my ability, I saw that my d.a.m.nation was a.s.sured. Moreover, a certain lord who was exceedingly powerful in that region had some time previously brought the abbey under his control, taking advantage of the state of disorder within the monastery to seize all the lands adjacent thereto for his own use, and he ground down the monks with taxes heavier than those which were extorted from the Jews themselves.

The monks pressed me to supply them with their daily necessities, but they held no property in common which I might administer in their behalf, and each one, with such resources as he possessed, supported himself and his concubines, as well as his sons and daughters. They took delight in hara.s.sing me on this matter, and they stole and carried off whatsoever they could lay their hands on, to the end that my failure to maintain order might make me either give up trying to enforce discipline or else abandon my post altogether. Since the entire region was equally savage, lawless and disorganized, there was not a single man to whom I could turn for aid, for the habits of all alike were foreign to me. Outside the monastery the lord and his henchmen ceaselessly hounded me, and within its walls the brethren were forever plotting against me, so that it seemed as if the Apostle had had me and none other in mind when he said: "Without were fightings, within were fears" (II Cor. vii, 5).

I considered and lamented the uselessness and the wretchedness of my existence, how fruitless my life now was, both to myself and to others; how of old I had been of some service to the clerics whom I had now abandoned for the sake of these monks, so that I was no longer able to be of use to either; how incapable I had proved myself in everything I had undertaken or attempted, so that above all others I deserved the reproach, "This man began to build, and was not able to finish" (Luke xiv, 30). My despair grew still deeper when I compared the evils I had left behind with those to which I had come, for my former sufferings now seemed to me as nought. Full often did I groan: "Justly has this sorrow come upon me because I deserted the Paraclete, which is to say the Consoler, and thrust myself into sure desolation; seeking to shun threats I fled to certain peril."

The thing which tormented me most was the fact that, having abandoned my oratory, I could make no suitable provision for the celebration there of the divine office, for indeed the extreme poverty of the place would scarcely provide the necessities of one man. But the true Paraclete Himself brought me real consolation in the midst of this sorrow of mine, and made all due provision for His own oratory. For it chanced that in some manner or other, laying claim to it as having legally belonged in earlier days to his monastery, my abbot of St. Denis got possession of the abbey of Argenteuil, of which I have previously spoken, wherein she who was now my sister in Christ rather than my wife, Helose, had taken the veil. From this abbey he expelled by force all the nuns who had dwelt there, and of whom my former companion had become the prioress. The exiles being thus dispersed in various places, I perceived that this was an opportunity presented by G.o.d himself to me whereby I could make provision anew for my oratory. And so, returning thither, I bade her come to the oratory, together with some others from the same convent who had clung to her.

On their arrival there I made over to them the oratory, together with everything pertaining thereto, and subsequently, through the approval and a.s.sistance of the bishop of the district, Pope Innocent II promulgated a decree confirming my gift in perpetuity to them and their successors. And this refuge of divine mercy, which they served so devotedly, soon brought them consolation, even though at first their life there was one of want, and for a time of utter dest.i.tution. But the place proved itself a true Paraclete to them, making all those who dwelt round about feel pity and kindliness for the sisterhood. So that, methinks, they prospered more through gifts in a single year than I should have done if I had stayed there a hundred. True it is that the weakness of womankind makes their needs and sufferings appeal strongly to people's feelings, as likewise it makes their virtue all the more pleasing to G.o.d and man. And G.o.d granted such favour in the eyes of all to her who was now my sister, and who was in authority over the rest, that the bishops loved her as a daughter, the abbots as a sister, and the laity as a mother. All alike marvelled at her religious zeal, her good judgment and the sweetness of her incomparable patience in all things. The less often she allowed herself to be seen, shutting herself up in her cell to devote herself to sacred meditations and prayers, the more eagerly did those who dwelt without demand her presence and the spiritual guidance of her words.

CHAPTER XIV

OF THE EVIL REPORT OF HIS INIQUITY

Before long all those who dwelt thereabouts began to censure me roundly, complaining that I paid far less attention to their needs than I might and should have done, and that at least I could do something for them through my preaching. As a result, I returned thither frequently, to be of service to them in whatsoever way I could. Regarding this there was no lack of hateful murmuring, and the thing which sincere charity induced me to do was seized upon by the wickedness of my detractors as the subject of shameless outcry.

They declared that I, who of old could scarcely endure to be parted from her I loved, was still swayed by the delights of fleshly l.u.s.t.

Many times I thought of the complaint of St. Jerome in his letter to Asella regarding those women whom he was falsely accused of loving, when he said (Epist. xcix): "I am charged with nothing save the fact of my s.e.x, and this charge is made only because Paula is setting forth to Jerusalem." And again: "Before I became intimate in the household of the saintly Paula, the whole city was loud in my praise, and nearly every one deemed me deserving of the highest honours of priesthood. But I know that my way to the kingdom of Heaven lies through good and evil report alike."

When I pondered over the injury which slander had done to so great a man as this, I was not a little consoled thereby. If my rivals, I told myself, could but find an equal cause for suspicion against me, with what accusations would they persecute me! But how is it possible for such suspicion to continue in my case, seeing that divine mercy has freed me therefrom by depriving me of all power to enact such baseness? How shameless is this latest accusation! In truth that which had happened to me so completely removes all suspicion of this iniquity among all men that those who wish to have their women kept under close guard employ eunuchs for that purpose, even as sacred history tells regarding Esther and the other damsels of King Ahasuerus (Esther ii, 5). We read, too, of that eunuch of great authority under Queen Candace who had charge of all her treasure, him to whose conversion and baptism the apostle Philip was directed by an angel (Acts viii, 27). Such men, in truth, are enabled to have far more importance and intimacy among modest and upright women by the fact that they are free from any suspicion of l.u.s.t.

The sixth book of the Ecclesiastical History tells us that the greatest of all Christian philosophers, Origen, inflicted a like injury on himself with his own hand, in order that all suspicion of this nature might be completely done away with in his instruction of women in sacred doctrine. In this respect, I thought, G.o.d's mercy had been kinder to me than to him, for it was judged that he had acted most rashly and had exposed himself to no slight censure, whereas the thing had been done to me through the crime of another, thus preparing me for a task similar to his own. Moreover, it had been accomplished with much less pain, being so quick and sudden, for I was heavy with sleep when they laid hands on me, and felt scarcely any pain at all.

But alas, I thought, the less I then suffered from the wound, the greater is my punishment now through slander, and I am tormented far more by the loss of my reputation than I was by that of part of my body. For thus is it written: "A good name is rather to be chosen than great riches" (Prov. xxii, 1). And as St. Augustine tells us in a sermon of his on the life and conduct of the clergy, "He is cruel who, trusting in his conscience, neglects his reputation." Again he says: "Let us provide those things that are good, as the apostle bids us (Rom. xii, 17), not alone in the eyes of G.o.d, but likewise in the eyes of men. Within himself each one's conscience suffices, but for our own sakes our reputations ought not to be tarnished, but to flourish. Conscience and reputation are different matters: conscience is for yourself, reputation for your neighbour." Methinks the spite of such men as these my enemies would have accused the very Christ Himself, or those belonging to Him, prophets and apostles, or the other holy fathers, if such spite had existed in their time, seeing that they a.s.sociated in such familiar intercourse with women, and this though they were whole of body. On this point St. Augustine, in his book on the duty of monks, proves that women followed our Lord Jesus Christ and the apostles as inseparable companions, even accompanying them when they preached (Chap. 4). "Faithful women," he says, "who were possessed of worldly wealth went with them, and ministered to them out of their wealth, so that they might lack none of those things which belong to the substance of life." And if any one does not believe that the apostles thus permitted saintly women to go about with them wheresoever they preached the Gospel, let him listen to the Gospel itself, and learn therefrom that in so doing they followed the example of the Lord. For in the Gospel it is written thus: "And it came to pa.s.s afterward, that He went throughout every city and village, preaching and showing the glad tidings of the kingdom of G.o.d: and the twelve were with Him, and certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance" (Luke viii, i-3).

Leo the Ninth, furthermore, in his reply to the letter of Parmenia.n.u.s concerning monastic zeal, says: "We unequivocally declare that it is not permissible for a bishop, priest, deacon or subdeacon to cast off all responsibility for his own wife on the grounds of religious duty, so that he no longer provides her with food and clothing; albeit he may not have carnal intercourse with her. We read that thus did the holy apostles act, for St. Paul says: 'Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?' (I Cor. ix, 5). Observe, foolish man, that he does not say: 'have we not power to embrace a sister, a wife,' but he says 'to lead about,' meaning thereby that such women may lawfully be supported by them out of the wages of their preaching, but that there must be no carnal bond between them."

Certainly that Pharisee who spoke within himself of the Lord, saying: "This man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him: for she is a sinner" (Luke vii, 39), might much more reasonably have suspected baseness of the Lord, considering the matter from a purely human standpoint, than my enemies could suspect it of me. One who had seen the mother of Our Lord entrusted to the care of the young man (John xix, 27), or who had beheld the prophets dwelling and sojourning with widows (I Kings xvii, 10), would likewise have had a far more logical ground for suspicion. And what would my calumniators have said if they had but seen Malchus, that captive monk of whom St. Jerome writes, living in the same but with his wife? Doubtless they would have regarded it as criminal in the famous scholar to have highly commended what he thus saw, saying thereof: "There was a certain old man named Malchus, a native of this region, and his wife with him in his hut. Both of them were earnestly religious, and they so often pa.s.sed the threshold of the church that you might have thought them the Zacharias and Elisabeth of the Gospel, saving only that John was not with them."

Why, finally, do such men refrain from slandering the holy fathers, of whom we frequently read, nay, and have even seen with our own eyes, founding convents for women and making provision for their maintenance, thereby following the example of the seven deacons whom the apostles sent before them to secure food and take care of the women? (Acts vi, 5). For the weaker s.e.x needs the help of the stronger one to such an extent that the apostle proclaimed that the head of the woman is ever the man (I Cor. xi, 3), and in sign thereof he bade her ever wear her head covered (ib. 5). For this reason I marvel greatly at the customs which have crept into monasteries, whereby, even as abbots are placed in charge of the men, abbesses now are given authority over the women, and the women bind themselves in their vows to accept the same rules as the men.