lived thirteen months, ministering to the sick and washing the feet of strangers. Stephen lost all desire for meat and treated with contempt those who when out of health took milk or cooked flesh. His pride had a terrible fall. Resenting the authority of Macarius, he ran off to Alexandria, and there plunged into gluttony, drunkenness, and debauchery.
5. The last stage in the development of Eastern monasticism is due to the statesmanlike wisdom and energy of the great Basil, who may be regarded as the Benedict of the Oriental Church. The arrangements made by Pachomius applied only to his own monks. By far the larger number of the ascetics were living according to their private lights, and even where there were monasteries these were very variously administered. Basil travelled widely, visiting many of these institutions and discovering their objectionable features. Two practices in particular he held to be very mischievous. The first was the hermit habit. Solitude he thought dangerous to humility and charity. "Whose feet wilt thou wash?" he asks; "whom wilt thou serve? bow canst thou be last of all—if thou art alone?" The second of these evils was idleness. Basil's rule insists on industry. At the same time he puts restraint on the wild extravagances of asceticism. A man of ascetic habits himself—with his one daily meal of beans—he writes, "If fasting hinders you from labour, it is better to eat like the workman of Christ that you are." The monk can possess no private property, meet no woman, drink no wine, read only canonical books. The true ascetic uses the dry and least nourishing food and eats but once a day.[1] There is to be reading during the meals.[2] Basil's pride and masterfulness should not be allowed to blind us to his careful, considerate kindness. He studied the welfare of the monks, relaxed their more severe exercises, but braced them for regular, wholesome work. Lofty-minded himself, he seeks to kindle a fine flame of enthusiasm in others. Thus he exclaims,
