in another part of the same country, guided by a mistaken spirit of self-renunciation, divested himself of all his property; and also retired into a wilderness.  The biographies of these two well-meaning but weak-minded visionaries, which have been written by two of the most eminent divines of the fourth century, [316:1] are very humiliating memorials of folly and fanaticism.  These solitaries spent each a long life in a cave, macerating the body with fasting, and occupying the mind with the reveries of a morbid imagination.  In an age of growing superstition their dreamy pietism was mistaken by many for sanctity of uncommon excellence; and the admiration bestowed on them, tempted others, in the beginning of the following century, to imitate their example.  Soon afterwards, societies of these sons of the desert were established; and, in the course of a few years, a taste for the monastic life spread, like wild-fire, over the whole Church.

It is a curious fact that the figure of the instrument of torture on which our Lord was put to death, occupied a prominent place among the symbols of the ancient heathen worship.  From the most remote antiquity the cross was venerated in Egypt and Syria; it was held in equal honour by the Buddhists of the East, [316:2] and, what is still more extraordinary, when the Spaniards first visited America, the well-known sign was found among the objects of worship in the idol temples of Anahuac. [316:3] It is also remarkable that, about the commencement of our era, the pagans were wont to make the sign of a cross upon the forehead in the celebration of some of their sacred mysteries. [317:1] A satisfactory explanation of the origin of such peculiarities in the ritual of idolatry can now scarcely be expected; but it certainly need not excite surprise if the early Christians were impressed by them, and if they viewed them as so many unintentional testimonies to the truth of their religion.  The disciples displayed, indeed, no little ingenuity in their attempts to discover the figure of a cross in almost every object around them.  They could recognise it in the trees and the flowers, in the fishes and the fowls, in the sails of a ship and the structure of the human body; [317:2] and if they borrowed from their heathen neighbours the custom of making a cross upon the forehead, they would of course be ready to maintain that they thus only redeemed the holy sign from profanation.  Some of them were, perhaps, prepared, on prudential grounds, to plead for its introduction.  Heathenism was, to a considerable extent, a religion of bowings and genuflexions; its votaries were, ever and anon, attending to some little rite or form; and, because of the multitude of these diminutive acts of outward devotion, its ceremonial was at once frivolous and burdensome.  When the pagan passed into the Church, he, no doubt, often felt, for a time, the awkwardness of the change; and was frequently on the point of repeating, as it were automatically,