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 Sundays, and perhaps oftener (cxlvii.); and a hospice for pilgrims, of whom a vast number came from all parts to visit the holy places (Epp. xlvi. lxvi.; cont. Vigilantium, 13, 14). These institutions were mainly supported by Paula, though, towards the end of her life, when she by her profusion had become poor, their support fell upon Jerome, who, for this purpose, sold his estate in Pannonia (Ep. lxvi.). He lived in a cell (cv. and cont. Joan. Jerus.), in or close to the monastery, surrounded by his library, to which he continually added, as is shewn by his constant reference to a great variety of authors, sacred and profane, and by his account of obtaining a copy of the Hexapla from the library at Caesarea (Comm. on Titus, c. 3, p. 734). He describes himself as living very moderately on bread and vegetables (Ep. lxxix. 4); he was not neglectful of his person, but recommended a moderate neatness of dress (lii., lx. 10). We do not read of any special austerities beyond the fact of his seclusion from the world, which he speaks of as a living in the fields and in solitude, that he might mourn for his sins and gain Christ's mercy (cont. Joan. Jerus. 41). He did not officiate in the services, but his time was greatly absorbed by the cares (Ep. cxiv. 1) and discipline (cxlvii.) of the monastery and by the crowds of monks and pilgrims who flocked to the hospice (lxvi. 14; adv. Ruf. i. 31). He expounded the Scriptures daily to the brethren in the monastery. Sacred studies were his main pursuit, and his diligence is almost incredible. "He is wholly absorbed in reading," says Sulpicius; "he takes no rest by day or by night; he is ever reading or writing something." He wrote, or rather dictated, with great rapidity. He was believed at times to have composed 1.000 lines of his commentaries in a day (pref. to bk. ii. of Comm. on. Ephes. in vol. vii. col. 507). He wrote almost daily to Paula and Eustochium (de Vir. Ill. 135); and, though many of his letters were mere messages, yet almost all were at once published (Ep. xlix. 2), either by friends or enemies. There were many interruptions. Besides the excessive number of ordinary pilgrims, persons came from all parts, and needed special entertainment. The agitated state of the empire also was felt in the hermitage of Bethlehem. The successive invasions of the Huns (Ep. lxxvii. 8) and the Isaurians (cxiv.) created a panic in Palestine, so that, in 395, ships had been provided at Joppa to carry away the virgins of Bethlehem, who hurried to the coast to embark, when the danger passed away. These invasions caused great lack of means at Bethlehem (cxiv. 1), so that Jerome and his friends had to sell all to continue the work. Amidst such difficulties his great literary works were accomplished. Immediately on settling at Bethlehem, he set to work to perfect his knowledge of Hebrew with the aid of a Jew named Bar Anina (called Barabbas by Jerome's adversaries, who conceived that through this teacher his version was tainted with Judaism; see Ruf. Apol. ii. 12). Their interviews took place at night (Ep. lxxxiv.), each being afraid of the suspicions their intercourse might cause. He also learned Chaldee, but less thoroughly (pref. to Daniel, vol. ix. col. 1358). When any unusual difficulty occurred in translation or exposition, he obtained further aid. For the book of Job he paid a teacher to come to him from Lydda (pref. to Job, vol. ix. col. 1140); for the Chaldee of Tobit he had a rabbi from Tiberias (pref. to Tobit, vol. x.). The Chronicles he went over word by word with a doctor of law from Tiberias (pref. to Chron.). The great expense entailed was no doubt in part defrayed by Paula. At a later time, when his resources failed, Chromatius of Aquileia, and Heliodorus of Altinum, supported the scribes who assisted him (pref. to Esther, addressed to Chrom. and Hel.).

Bible Work.—The results of his first six years' labours may be thus summed up. The commentary on Eccles. and the translation of Didymus on the Holy Spirit were completed; commentaries were written on Gal. Eph. Tit. and Philemon; the version of N.T. begun in Rome was revised; a treatise on Pss. x.–xvi. was written; and translations made of Origen's Commentaries on St. Luke and the Psalms. Jerome, who had long before felt the great importance for scriptural studies of a knowledge of the localities (pref. to Chron.), turned to account his travels in Palestine in his work on the names of Hebrew places, mainly translated from Eusebius, and gave to the world what may be called "Chips from his Workshop," in the book on Hebrew proper names and the Hebrew questions on Gen., a work which he seems to have intended to carry on in the other books as a pendant to his translations. Further, as a preparatory work to the Vulg., he had revised the Latin version of O.T. then current (which was imperfectly made from the LXX), by a comparison of Origen's Hexapla (pref. to Joshua, vol. ix. 356; pref. to Chron. vol. ix. col. 1394; pref. to Job, vol. ix. col. 1142; Ep. lxxi. ad Lucinium). This work, though not mentioned in the Catalogue (de Vir. Ill. 135), certainly existed. Jerome used it in his familiar expositions each day (cont. Ruf. ii. 24). Augustine had heard of it and asked to see it (Ep. cxxxiv., end), but it had, through fraud or neglect, been lost; and all that remains of it is Job, the Psalms, and the preface to the books of Solomon (vol. x.). The Vulgate itself was in preparation, as we find from the Catalogue; but as it was not produced for some years, what had been done thus far was evidently only preliminary and imperfect work.

Besides his work on the Scriptures, Jerome had designed a vast scheme of church history, from the beginning to his own time, giving the lives of all the most eminent men; and as a preliminary to this, and in furtherance of asceticism, he wrote Lives of and. The minuteness of detail in these works would have made a church history on such a scale impossible; and the credulity they shew throws doubt on Jerome's capacity for such work.

A far more important work for the purposes of the church historian is the book which is variously called the "Catalogue of Church Writers," the "Book on Illustrious Men," or the "Epitaphion" (though it includes men then living). Some portions are taken from Eusebius, but the design and most of the details are original. It includes the writers of