its dogmas, secluded in its life, narrow in its views, and repulsive in its austerities; but its leaders and dignitaries did not then conceal under their coarse raiments either ambition, or avarice, or gluttony. They did not live in stately abbeys, nor ride on mules with gilded bridles, nor entertain people of rank and fashion, nor hunt heretics with fire and sword, nor dictate to princes in affairs of state, nor fill the world with spies, nor extort from wives the secrets of their husbands, nor peddle indulgences for sin, nor undermine morality by a specious casuistry, nor incite to massacres, insurrections, and wars. This complicated system of despotism, this Protean diversified institution of beggars and tyrants, this strange contradiction of glory in debasement and debasement in glory (type of the greatness and littleness of man), was not then matured, but was resplendent with virtues which extort esteem, chastity, poverty, and obedience, devotion to the miserable, a lofty faith which spurned the finite, an unbounded charity amid the wreck of the dissolving world. As I have before said, it was a protest which perhaps the age demanded. The vow of poverty was a rebuke to that venal and grasping spirit which made riches the end of life; the vow of chastity was the resolution to escape that degrading sensuality which was one of the greatest evils of the times; and the vow of obedience was the recognition of authority amid the disintegra

tions of society. The monks would show that a cell could be the blessed retreat of learning and philosophy, and that even in a desert the soul could rise triumphant above the privations of the body, to the contemplation of immortal interests.

For this exalted life, as it seemed to the saints of the fourth century, seclusion from a wicked world, leisure for study and repose, and a state favorable to Christian perfection, both Paula and Jerome panted: he, that he might be more free to translate the Scriptures and write his commentaries, and to commune with God; she, to minister to his wants, stimulate his labors, enjoy the beatific visions, and set a proud example of the happiness to be enjoyed amid barren rocks or scorching sands. At Rome, Jerome was interrupted, diverted, disgusted. What was a Vanity Fair, a Babel of jargons, a school for scandals, a mart of lies, an arena of passions, an atmosphere of poisons, such as that city was, in spite of wonders of art and trophies of victory and contributions of genius, to a man who loved the certitudes of heaven, and sought to escape from the entangling influences which were a hindrance to his studies and his friendships? And what was Rome to an emancipated woman, who scorned luxuries and demoralizing pleasure, and who was perpetually shocked. by the degradation of her sex even amid intoxicating social triumphs, by their devotion to frivolous pleasures,

love of dress and ornament, elaborate hair-dressings, idle gossipings, dangerous dalliances, inglorious pursuits, silly trifles, emptiness, vanity, and sin? But in the country," writes Jerome, "it is true our bread will be coarse, our drink water, and our vegetables we must raise with our own hands; but sleep will not snatch us from agreeable discourse, nor satiety from the pleasures of study. In the summer the shade of the trees will give us shelter, and in the autumn the falling leaves a place of repose. The fields will be painted with flowers, and amid the warbling of birds we will more cheerfully chant our songs of praise."

So, filled with such desires, and possessing such simplicity of tastes, an enigma, I grant, to an age like ours, as indeed it may have been to his, Jerome bade adieu to the honors and luxuries and excitements of the great city (without which even a Cicero languished), and embarked at Ostia, A. D. 385, for those regions consecrated by the sufferings of Christ. Two years afterwards, Paula, with her daughter, joined him at Antioch, and with a numerous party of friends made an extensive tour in the East, previous to a final settlement in Bethlehem. They were everywhere received with the honors usually bestowed on princes and conquerors. At Cyprus, Sidon, Ptolemais, Cæsarea, and Jerusalem these distinguished travellers were entertained by Christian bishops, and crowds pressed forward to receive their

benediction. The Proconsul of Palestine prepared his palace for their reception, and the rulers of every great city besought the honor of a visit. But they did not tarry until they reached the Holy Sepulchre, until they had kissed the stone which covered the remains of the Saviour of the world. Then they continued their journey, ascending the heights of Hebron, visiting the house of Mary and Martha, passing through Samaria, sailing on the lake Tiberias, crossing the brook Cedron, and ascending the Mount of Transfiguration. Nor did they rest with a visit to the sacred places hallowed by associations with kings and prophets and patriarchs. They journeyed into Egypt, and, by the route taken by Joseph and Mary in their flight, entered the sacred schools. of Alexandria, visited the cells of Nitria, and stood beside the ruins of the temples of the Pharaohs.

A whole year was thus consumed by this illustrious party, learning more than they could in ten years from books, since every monument and relic was explained to them by the most learned men on earth. Finally they returned to Bethlehem, the spot which Jerome had selected for his final resting-place, and there Paula built a convent near to the cell of her friend, which she caused to be excavated from the solid rock. It was there that he performed his mighty literary labors, and it was there that his happiest days were spent. Paula was near, to supply his simple wants.

and give, with other pious recluses, all the society he required. He lived in a cave, it is true, but in a way afterwards imitated by the penitent heroes of the Fronde in the vale of Chevreuse; and it was not disagreeable to a man sickened with the world, absorbed in literary labors, and whose solitude was relieved by visits from accomplished women and illustrious bishops. and scholars. Fabiola, with a splendid train, came from Rome to listen to his wisdom. Not only did he translate the Bible and write commentaries, but he resumed his pious and learned correspondence with devout scholars throughout the Christian world. Nor was he too busy to find time to superintend the studies of Paula in Greek and Hebrew, and read to her his most precious compositions; while she, on her part, controlled a convent, entertained travellers from all parts of the world, and diffused a boundless charity,— for it does not seem that she had parted with the means of benefiting both the poor and the rich.

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Nor was this life at Bethlehem without its charms. That beautiful and fertile town, as it then seems to have been, shaded with sycamores and olives, luxurious with grapes and figs, abounding in wells of the purest water, enriched with the splendid church that Helena had built, and consecrated by so many associations, from David to the destruction of Jerusalem, was no dull retreat, and presented far more attractions than