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solemnity.”

      14. The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life.

15. But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo’s words are as follows:18

      16. “Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.

      17. But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food.” These statements of Philo we regard as referring clearly and indisputably to those of our communion.

18. But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians.19

19. For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins20 who had preserved their chastity, not out of necessity, as some of the priestesses among the Greeks,21 but rather by their own choice, through zeal and a desire for wisdom. And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself.

20. Then after a little he adds still more emphatically:22 “They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts.”

      21. Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour’s passion, with fasting and night watching and study of the divine Word.

22. These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns; and how, on the days referred to they sleep on the ground on beds of straw, and to use his own words,23 “taste no wine at all, nor any flesh, but water is their only drink, and the reish with their bread is salt and hyssop.”

23. In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others.24 But whosoever desires a more accurate knowledge of these matters may get it from the history already cited.

      24. But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one.

1 This tradition that Philo met Peter in Rome and formed an acquaintance with him is repeated by Jerome (de vir ill. 11), and by Photius (Cod. 105), who even goes further, and says directly that Philo became a Christian. The tradition, however, must be regarded as quite worthless. It is absolutely certain from Philo’s own works, and from the otherwise numerous traditions of antiquity that he never was a Christian, and aside from the report of Eusebius (for Jerome and Photius do not represent an independent tradition) there exists no hint of such a meeting between Peter and Philo; and when we realize that Philo was already an old man in the time of Caius (see above, chap. 4, note 8), and that Peter certainly did not reach Rome before the later years of Nero’s reign, we may say that such a meeting as Eusebius records (only upon tradition, λόγος žχει) is certainly not historical. Where Eusebius got the tradition we do not know. It may have been manufactured in the interest of the Philonic authorship of the De vita contemplativa, or it may have been a natural outgrowth of the ascription of that work to him, some such explanation suggesting itself to the reader of that work as necessary to explain Philo’s supposed praise of Christian monks. Philo’s visit to Rome during the reign of Caligula being a well-known historic fact, and Peter’s visit to Rome during the reign of Claudius being assumed as likewise historic (see above, chap. 14, note 8), it was not difficult to suppose a meeting between them (the great Christian apostle and the great Jewish philosopher), and to invent for the purpose a second visit of Philo to Rome. It seems probable that the ascription of the work De vita contemplativa to Philo came before the tradition of his acquaintance with Peter in Rome (which is first mentioned by Eusebius); but in any case the two were mutually corroborative. 2 περὶ βίου θεωρητικοῦ ἢ ἱκετῶν; De Vita Contemplativa. This work is still extant, and is given by Mangey, II. 471–486. Eusebius is the first writer to mention it, and he identifies the Therapeutæ described in it with the Christian monks, and assumes in consequence that monasticism in the form in which he knew it existed in the apostolic age, and was known and praised by Philo. This opinion was generally adopted by the Fathers (with the single exception of Photius, Cod. 105, who looked upon the Therapeutæ as a Jewish sect) and prevailed unquestioned until the Reformation, when in the Protestant reaction against monasticism it was denied that monks existed in the apostolic age, and that the Therapeutæ were Christians at all. Various opinions as to their identity have been held since that time, the commonest being that they were a Jewish sect or school, parallel with the Palestinian Essenes, or that they were an outgrowth of Alexandrian Neo-Pythagoreanism. The former opinion may be said to have been the prevailing one among Christian scholars until Lucius, in his work entitled Die Therapeuten und ihre Stellung in der Gesch. der Askese (Strassburg, 1879), proved (what had been asserted already by Grätz and Jost) that the Therapeutæ are really to be identified with Christian monks, and that the work De Vita Contemplativa is not a genuine work of Philo’s. If the former proposition is proved, the latter follows of necessity, for it is absolutely impossible to suppose that monasticism can have existed in so developed a form (or indeed in any form) in the time of Philo. On the other hand it may be proved that the work is not Philonic, and yet it may not follow that the Therapeutæ are to be identified with Christian monks. And so some scholars reject the Philonic authorship while still maintaining the Jewish character of the Therapeutæ (e.g. Nicolas, Kuenen, and Weingarten; see Schürer, Gesch. der Juden im Zeitalter Jesu Christi, p. 863). In the opinion of the writer, who agrees therein with the great majority of scholars, Lucius has conclusively demonstrated both his propositions, and has shown that the work De Vita Contemplativa is the production of some Christian of the latter part of the third century, who aimed

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