PREFACE.

In the course of my labors preparatory to writing a history of the Sinaitic peninsula, the study of the first centuries of Christianity for a long time claimed my attention; and in the mass of martyrology, of ascetic writings, and of histories of saints and monks, which it was necessary to work through and sift for my strictly limited object, I came upon a narrative (in Cotelerius Ecclesiae Grecae Monumenta) which seemed to me peculiar and touching notwithstanding its improbability.  Sinai and the oasis of Pharan which lies at its foot were the scene of action.

When, in my journey through Arabia Petraea, I saw the caves of the anchorites of Sinai with my own eyes and trod their soil with my own feet, that story recurred to my mind and did not cease to haunt me while I travelled on farther in the desert.

A soul’s problem of the most exceptional type seemed to me to be offered by the simple course of this little history.

An anchorite, falsely accused instead of another, takes his punishment of expulsion on himself without exculpating himself, and his innocence becomes known only through the confession of the real culprit.

There was a peculiar fascination in imagining what the emotions of a soul might be which could lead to such apathy, to such an annihilation of all sensibility; and while the very deeds and thoughts of the strange cave-dweller grew more and more vivid in my mind the figure of Paulus took form, as it were as an example, and soon a crowd of ideas gathered round it, growing at last to a distinct entity, which excited and urged me on till I ventured to give it artistic expression in the form of a narrative.  I was prompted to elaborate this subject—­which had long been shaping itself to perfect conception in my mind as ripe material for a romance—­by my readings in Coptic monkish annals, to which I was led by Abel’s Coptic studies; and I afterwards received a further stimulus from the small but weighty essay by H. Weingarten on the origin of monasticism, in which I still study the early centuries of Christianity, especially in Egypt.

This is not the place in which to indicate the points on which I feel myself obliged to differ from Weingarten.  My acute fellow-laborer at Breslau clears away much which does not deserve to remain, but in many parts of his book he seems to me to sweep with too hard a broom.

Easy as it would have been to lay the date of my story in the beginning of the fortieth year of the fourth century instead of the thirtieth, I have forborne from doing so because I feel able to prove with certainty that at the time which I have chosen there were not only heathen recluses in the temples of Serapis but also Christian anchorites; I fully agree with him that the beginnings of organized Christian monasticism can in no case be dated earlier than the year 350.