The Wisdom of the Desert

Wisdom of the Desert
James O. Hannay
Preface
This little book is neither a critical examination of the earlier egyptian monastic literature nor an historical account of the movement. It is nothing more than an attempt to appreciate the religious spirit of the first Christian monks. I do not know of any other similar attempt, though an exceedingly interesting study of the hermit life will be found in E. Lucius' Das M?nchische Leben des vierten und f?nften Jahrhunderts in der Beleuchtung seiner Vertreter und G?nnor.
The collection of stories and sayings which I have translated, sometimes very freely, must be regarded merely as an anthology culled from the "meadows" of the literature of the desert life. There is much more which is worthy of a place in our devotional literature, and which, I hope, may in, the future be arranged and translated by men more fitted for the task than I am. I acknowledge gratefully the assistance I have received from two friends -- Miss Bloxham and the Rev. C. S. Collins -- whose sympathy with things that are high and holy has been a constant help to me in my work.
I have further to acknowledge the very great kindness of Father Andrew, S.D.C., who designed the drawings which both adorn this volume and interpret the spirit of the hermits' teaching.
After the MS. of this book was in the publishers' hands I received, through the kindness of Professor Z?ckler, of Greifswald, a copy of his recently published Die Tugendlehre des Christentums The work is of great importance for anyone engaged in the study of the ethics of monasticism, but I have not felt myself obliged to modify anything I have written. Professor Z?ckler's point of view and his object are entirely different from mine. He is scientific; I hope only to suggest devotional thought.
In the course of my Introduction I allude to the want of a critical study of the Apophthegmata. I am now informed by Dom E. C. Butler, O.S.B., that such a work is being prepared by Abb? Nau, and will soon be published in the Patrologia Orientalis by Firmin-Didot (Paris).
J. O. H.
Westport, Ireland, 1904
Introduction I
EVERY kind of effort after good has found sympathy and help in Christianity. Nothing is more wonderful and nothing more suggestive of His divinity than the way in which the words and example of the Master have been found adaptable to the ideals which have possessed the souls of men in different ages and under various circumstances. There was a time when men were impelled to search for and express truth, the eternal truth of the nature and property of the Deity Himself. At that time the life of Christ presented itself primarily as a revelation. He set forth, under the conditions of time and space, the mysterious God whose seat is amid clouds and darkness, and yet who baffles human inquiry chiefly by the garment of impenetrable light in which He has decked Himself. In another age the religious spirit took a lower flight and allowed its activities to be dominated by a political conception. Whole generations spent themselves in the effort to realize upon earth a veritable kingdom of God. To these men Christ appeared as a monarch, whose will it was their ambition to realize perfectly. The people crowded below the altar steps, and the priests from above proclaimed, pointing the Lord to them, "Behold your King." He was, indeed, conceived of as very different from any earthly king. His crown was of thorns, His throne was a cross, His glory was humiliation. Yet it was essentially as a King that they conceived of Him. He was the Ruler of a visible kingdom, the Head of a hierarchy of governors, the promulgator of a polity and laws. For men of yet another generation religion found itself in the aspiration after personal liberty. Fear and ignorance had tyrannised over the earth -- fear, the daughter of superstition; ignorance, superstition's handmaid. Minds which dared to question and doubt lived under a perpetual menace. Above all, the great tyrant was sin. Its fetters grew heavier on men's limbs, and checked the effort after progress. Then men came to think of Christ as a great liberator; their souls responded to the call, " Christ shall make you free." Since then the central point of religion has shifted again. In our time men no longer look to Christ to teach them truth. We have lost sight hopelessly of "the cloud-capped towers and gorgeous palaces" of the city of God upon earth. The naked individualism of the reformation period offers an inadequate view of life. We are inclined to doubt about the very existence of such a thing as liberty. We have discovered in Christianity a great incentive to philanthropy. Christ is for us, perhaps the man, perhaps the God,