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Rh himself, the Abbot Pachomius; and this biography is fortunately preserved to us in various recensions. There are (a) some fragments of the original Life, as it was written down in the Coptic of Upper Egypt, after the death of Pachomius, by monks of Phbôou; (b) a late Arabic version; (c) a version in the Coptic of Lower Egypt; (d) three Greek recensions, and a Latin translation of a fourth, by Dionysius Exiguus (a Roman abbot of the sixth ceutury). The two most important Greek recensions were published in the Acta Sanctorum, May, vol. iii. (p. 25 sqq.); the Coptic and Arabic versions (French translation) have been recently given to the world by Amélineau (Annales du Musée Guimet, xvii., 1889). This publication of Amélineau has put the historical investigation of the work of Pachomius on a new footing. The Coptic and Arabic versions bring us much nearer to the original form of the biography of the saint. We have only one Greek source that does not depend on a Coptic original: a Letter of Bishop Ammon to the Patriarch Theophilus of Alexandria (c. 400 A.D. ?), — an important document (Acta Sanctt. May, vol. iii., p. 63 sqq.). The mutual relations of all these sources have been investigated in a valuable monograph by Dr. Grützmacher, Pachomius und das älteste Klosterleben, 1896.

Pachomius was born in A.D. 285, founded his first cloister at Tabennisi c. A.D. 322, afterwards made the cloister of Phbôou his residence, died in A.D. 345. (These dates have been determined by Gwatkin and Grützmacher.) But in his youth, before he became a Christian, Pachomius lived as a monk of Serapis at Schénésit or Chenoboscium, near Diospolis in the southern Thebaid. His biography states that he occupied himself with growing palms and vegetables, which supplied both his own needs and those of poor neighbours and travellers. We must not indeed derive Egyptian monasticism from the cult of Serapis by the recluses who lived together in his temples; but it can hardly be denied that this heathen institution had a considerable influence on the Christian ascetics, and it is significant that the founder of monastic communities had been a recluse of Serapis. The tonsure seems undoubtedly to have been borrowed from the practice of the votaries of the Egyptian deity.

Between the solitary cell of Antony and the organized monastery of Pachomius, there was the intermediate stage of colonies of hermits. Pachomius joined a colony of this kind, which was under the guidance of Palaemon, south of Chenoboscium. Here he became convinced that life in a society of recluses was a more perfect state than the solitary life of an anachoret; and conceived the idea of a strict organization.

The clergy were at first bitterly opposed to the monastic spirit. The struggle comes out in the Coptic and Arabic recensions of the Life of Pachomius; it has been softened down and almost disappears in the Greek versions. The bishops and clergy persecuted the monks. The Church, however, soon found it necessary to reconcile itself to a movement which was far too strong to be suppressed and to concede its approval to the monastic ideal. This reconciliation was due to the wisdom of the Patriarch Athanasius. It has been well said that his Life of S. Anthony is the seal which the Church set on its recognition of the new movement (Grützmacher).

[Literature. Helyot's great Histoire des ordres monastiques was used by Gibbon. German works by Fehr, Biedenfeld, Möhler, and Evelt are cited by H. Richter, das weström. Reich, p. 674; also Mangold, de monachatus origine et causis. Weingarten, Der Ursprung des Mönchtums im nachkonstantinischen Zeitalter, 1877 (advocates the Serapean origin of monasticism). Harnack, Das Mönchtum, seine Ideale und seine Geschichte, 1886. Mayer, Die christliche Askese, ihr Wesen und ihre geschichtliche Entfaltung, 1894. Amélineau, op. cit., and Etude historique sur St. Pachome, 1888. Grützmacher, op. cit. For the monks of Serapis: Revillout, Le reclus du Sérapeum, in the Rev. Egyptol., 1880, vol. i. On the sources of Palladius, &c.: Lucius, Ztschrift. für Kirchengeschichte, 7, p. 16.3 sqq. (1885). For the Regula of St. Pachomius, we have now (besides Palladius, Sozomen, the version of the Vita Pachomii, by Dionysius Exiguus), as well as the Arabic version of the Vita Pachomii, also an Ethiopic