spent thirty years—the wonder of the world. Crowds of Arabians and Armenians, and even pilgrims from as far as Spain and Britain, flocked thither to see the holy man and obtain his blessing. Simeon preached to them from his lofty pulpit, and thus became one of the most potent religious influences of his age. Others followed his example, especially in Syria and Greece. The eccentricity was not adopted in Egypt and it was disapproved of in the Western Church.
4. Meanwhile the fourth stage of the ascetic life was well advanced. This is known as the cœnobite. It is the common life, the life of a community. The contrast with the hermit life is very marked. The ancient anchorite sought absolute solitude, chose his own course, lived as he thought fit a very self-contained life. The monk in a convent was to sink self in the common life, pursue no self-willed aims, obey the authority under which he was put. Of the three monastic vows that dominated monasticism throughout the Middle Ages—poverty, chastity, obedience—the first two only were observed by the primitive anchorites; the third came in with the cœnobite life. A movement in this direction was originated by the gathering of admiring disciples round the cell of some famous anchorite. When these men had their own cells they were set well apart out of earshot of one another. Still, here we see an approach to the idea of a grouping of monks together. Sometimes a group of hermits would meet for the communion in an ordinary church if such a place happened to be within reach. But the definite founding of the cœnobite system is ascribed to Pachomius, who established his first monastery at Tabenniti near Denderah, about the year 305. The idea spread rapidly, and by the time of the death of Pachomius in or near the year 345 there were eight monasteries and several hundreds of monks. It was a fully organised system from the first, with a superior, a system of visitation, and general chapters. A monastery consisted of a number of houses each containing some thirty or forty
