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 APPENDIX 561 Cassian has given an account of monastic life in Egypt, based on his visits to that country m the last decade of the fourth century (but he did not visit the Thebaid), in his Collationes and Instituta. The First Dialogue of Sulpicius Severus contains an account of the visit of Postumian to Egypt and Palestine in a.d. 402-5. The Historia Monachorum in iEgypto describes a visit of seven persons to Egypt in a.d. 394-5. The Latin text (published by Kosweyd, Vitas Patrum, Bk. ii.) was the work of Rufinus, but has recently been shown by Butler (op. cit., i. 257 sqq.) to be a translation from a Greek original which is extant and has been edited by Preuschen in his Palladius und Rufinus, 1897. Palladius, the author of the Historia Lausiaca (and of a life of John Chrysostom, see above, vol. iii., Appendix 1, p. 510), was born c. 363, led the ascetic life in Egypt at Nitria and elsewhere c. 389-99, became bishop of Helenopolis in 400, was again in Egypt as an exile 406-12, and wrote his Tb Aav<ricuc6v c. 420 at the suggestion of Lausos, the chamberlain of Theodosius II. Three Latin translations, representing three recensions, of the Historia Lausiaca, were printed by Rosweyd, op. cit., vol. viii. : A, the longest, in the body of the work (704 sqq.), the others, B, C, in an Appendix (933 sqq. and 978 sqq.) ; and it was generally assumed that A represented the original. The Greek of B was first printed by Meursius in 1616. [A longer text, professing to correspond to A, was published by Fronto Ducaeus in 1624 (Migne, P. G., vol. xxxiv.), but it is a reconstruction of the editor, based on the text of Meursius, and does not represent a Ms. tradition (Butler, op. cit., ii., xxiv.).] The outcome of Butler's researches is, briefly stated, that C may be set aside as an incomplete and interpolated redaction (to which no Greek text corresponds) ; that B represents the original work of Palladius ; and that A is a patchwork in which the composition of Palladius and the Historia Monachorum have been combined. Besides the numerous Greek Mss. and the Latin versions, there are partial but very ancient Syriac versions, which are of great importance in the problem of restoring the original text. To his critical text, Butler has added valuable histoiical notes. [Modern literature on early monasticism (besides works already quoted). Har- nack, Das Monchtum, seine Ideale und seine Geschiohte, ed. 5, 1901. AmeUineau, Etude historique sur St. Pachdme, 1888. Mayer, Die christliche Askese, ihr Wesen und ihre geschichtliche Entfaltung, 1894. Griitzmacher, Pachomius und das alteste Klosterleben, 1896, and article on Monchtum in Herzog and Plitt, Realencyklopadie, 1903 ; Ladeuze, Le c^nobitisme Pakhomien, 1898 ; Zockler, Askese und Monchtum, vol. i. ed. 2, 1897 ; Holl, Enthusiasmus und Bussgewalt beimgriechischen Monchtum, 1898 ; Dom I. M. Besse, Les Moines d'Orient anterieurs au Concile de Chalcedoine, 1900; Schiwietz, Das morgenlandische Monchtum, i., 1904; and the excellent Russian work of I. Troitski, Obozrienie istochnikov nachal'noi istorii egiptetskago monashestva, 1907 (Sergiev Posad). For the influence on Christian monasticism of the ascetic recluses of Serapis see Preuschen, Monchtum und Sarapiskult, ed. 2, 1903. Cardinal Rampolla's important work on Melania the Younger (of whom there is a notice in the Historia Lausiaca, p. 155, ed. Butler) has been referred to above, p. 75, note 55.] The history of monasticism in Palestine, where Hilarion (a.d. 291-371) occupies somewhat the same position as Pachomius in Egypt, is derived from the lives of the great abbots (Hilarion, Chariton, Euthymius, Sabas, Theodosius, &c.) as well as the ecclesiastical historians. The work by Father Oltarzhevski (Palestinskoe Mona- shestvo s iv. do vi. vieka, 1896), though it contains a great deal of material, seems to be superficial and unmethodical. For the growth of monasticism in Constantinople : E. Marin, Les moines de Constantinople, depuis la fondation de laville jusqu'a la mort de Photius (330-898), 1897. Cp. Pargoire, Les debuts du monachisme a Constantinople, in Revue des questions historiques, 65, 67 sqq., 1899. 4. ULFILAS AND THE GOTHIC ALPHABET— (P. 82) The statements of Gibbon that the alphabet of Ulfilas consisted of twenty-four letters, and that he invented four new letters, are not quite accurate. The Goths before Ulfilas used the Runic alphabet, or ftithore (so called from the first six letters), VOL. IV.— 36