II. At the beginning of the sixth century, A. D. 500. this great solitude had long been peopled with monks. Many Lauras, or collections of recluse cells and caverns, were prepared in different quarters, and a number of monasteries, or regular convents, were erected in other parts. Of the latter there were several at Jerusalem, at Bethlehem, and at Jericho, besides those in the desert. Of the former, omiting some whose position cannot be determined, we may mention the Laura of Xenochium near Jericho, that of Pharan six miles from Jerusalem, and that of Succa not far, probably, from five miles southeast of Bethlehem, or about two, northward of Tekoa. But the most famous of all, even at this period, was the Laura of St. Sabas, the remains of which we have just surveyed. It was founded, less than twenty years before, by the distinguished abbot of that name; and five or six thousand monks had already gathered in the deep channel of the Cedron, under the protection of his reputed miracles and sanctity. A very successful struggle, of more than fifty years, against every natural mode of human existence, had conferred on Sabas a venerable preeminence over the whole desert; and a mild and patient temper gave his authority a sort of fatherly character. With these qualifications, it is no wonder that the scrupulous exactness of his faith, the wretchedness of his appearance, and the supposed gifts of command

Sandys's Travels, Book iii. Maundrell's Journey to Jerusalem; Dr. E. D. Clark's Travels through Greece, Egypt and the Holy Land, Chap. 17, 18, and Chateaubriand's Travels, Part iii. Several strik ing hints may be gathered from Cyrilli Scythopolitani Vita S. Sabæ, inter Coteleri Mon. Eccl. Græcæ Tom. iii.

ing rain from heaven, and of shutting the mouths of wild beasts, should make him known abroad, in that age, as "the light and ornament of all Palestine."

A. D. 501, 506.

But between the years 501 and 506, an old difficulty was renewed in the midst of his own Laura. Forty of his monks became greatly dissatisfied; and he, who seldom contended with opposition, left the place and retired to a cave near Scythopolis. After a while he returned; but finding the number of malecontents increased now to sixty, and grown utterly irreconcileable, he again departed. This sudden and unexpected absence gave his enemies occasion to flatter themselves, at least to report, that he was devoured by wild beasts ; and going to Jerusalem, they entreated Elias, the bishop of that city, to appoint them another abbot. Their report, however, did not gain credit, nor their request, a favorable hearing; and Elias was by no means disappointed, when, some time afterwards, he beheld Sabas himself, with several disciples from his new retirement, enter the Holy City, on the anniversary festival of the Dedication of the Temple. The bishop solemnly adjured him to return to his Laura, and wrote a letter to the monks there, commanding them to receive him with honors, and submit to his authority. But when Sabas arrived and produced the letter in public, the disaffected rose in rebellion, assailed one of the buildings in their wrath, and overthrew it into the torrent. The rioters, to the number of sixty, then took their course

b Vit. Sabæ cap. 19.

over the hills, southwestwardly, to the Laura of Succa, about eight or ten miles distant. Applying there in vain for admittance, they turned to the southeast, and pursued their way, in this direction, for two or three miles, when they entered the deep valley under the southern side of the hill on which stood the ruined village of Tekoa. Here, finding a little water, and some old forsaken cells, they took up their abode, and called the place Nova Laura, or the New Laura. Having no church, they were obliged, for a while, to hold their public exercises in an old one at Tekoa, dedicated to the prophet Amos, an inhabitant of this village. Sabas, however, soon obtained information of the place of their retreat, visited them with necessary supplies; and procuring afterwards from Elias at Jerusalem, a sum of gold for the purpose, built them a church,

A. D. 507. and dedicated it in A. D. 507.

His care

and beneficence seemed to reconcile them; and they allowed him to place over their Laura a Superior, who governed it in quiet for seven years.

A. D. 514.

III. On the death of this overseer, his successor admitted, through ignorance it is said, four Origenists; of whom the chief were Nonnus, whose earlier history is entirely unknown,

The Laura of Succa was not far from Tekoa, either to the North or to the South; (compare Vit. Sabæ cap. 36, with Vit. Cyriaci, inter Cotelerii Mon. Eccl. Græcæ Tom. iv. pp. 117, 118.) but in which of these directions, cannot be determined. The form of the expression, however, in Vit. Sabæ, seems to intimate that it was towards the Laura of Sabas from Tekoa; and according to Pococke (Vol. ii. Part i. pp. 41. 42.) the ravines between Tekoa and the Mountain of the Franks, offered choice situations for a Laura. Mr. Fisk (Missionary Herald, Vol. xxi. No. 3. p. 67.) saw many caves and some ruins in this place. d Amos i. 1. e Vit. Sabæ cap. 33-36

and one Leontius of Byzantium, or Constantinople. Their distinguishing tenet appears to have been the Pre-existence of human souls; but to this, it seems, we must add that of Universal Restoration f. Both these opinions, however, remained undiscovered, at least unreproved, for about six months; when a new Superior, the third in succession, being appointed at Nova Laura, soon detected the alarming doctrine, and by the authority of Elias of Jerusalem, expelled the believers. These retired to other parts of the country and propagated their sentiments in silence. Two or three

A. D. 517. years afterwards, Elias himself was deposed amid some of the ecclesiastical revolutions which, in the East, yet followed the Nestorian controversy of the preceding century; and when John suc

f That Nonnus and Lecntius were Universalists is not absolutely certain, though very probable. I here subjoin the best evidence I have found of the fact: 1. Symeon Metaphrastes, a Greek writer of the tenth century, who recomposed the lives of the saints from the original documents, but who is by no means indisputable authority, adduces, in his Life of Cyriacus, (Cotelerii Mon. Eccl. Græcæ Tom. iv. pp. 117, 118.) the testimony of Cyrill of Scythopolis, a credible witness, that Nonnus and Leontius avowed the doctrines of Preexistence and Universal Restoration, 2. Cyrill himself, who by the way, was a monk of Sabas's Laura, and a cotemporary of Nonnus and Leontius, invariably represents them as teaching Pre-existence; and he also says (Vit. Sabæ cap. 36,) that they derived it from Origen, Evagrius and Didymus. Now, in the doctrine of these fathers the two notions of Pre-existence and Restoration were so inseparably connected, as the beginning and end of their system, that whoever followed them in one, could hardly avoid adopting the other. 3. Domitian, archbishop of Galatia, a convert and patron of Nonnus and Leontius, was certainly an advocate of both these notions; (Facundi Hermianensis Defens. Trium Capit. inter Sirmondi Opp. Tom. ii. pp. 384, 335,) and Facundus, a cote mporary, observes that it was particularly on account of these tenets that his party was accused. Several other circumstances might be mentioned in favor of their Universalism; and nothing, so far as I know, can be found to the contrary.

ceeded to the bishopric of Jerusalem, the Origenists came and asked to be restored to their Laura. But he being informed by Sabas of their heresy, denied their request. Leontius, indeed, was received, at length, into the Great Laura of Sabas himself; but the moment he became known, the aged father drove him away.

Better fortune, however, awaited the outcasts: Not many years afterwards, one Mamas, on succeeding to the care of Nova Laura, admitted, it seems without hesitation, Nonnus, Leontius, and their party to the cordial fellowship of the brotherhood. There followed

such an increase of Origenism in the country, as to produce considerable uneasiness; and an opportunity soon offered of introducing the affair to the attention of the ambitiously orthodox emperor Justinian: Some public grievances rendering it necessary to send an agent to the court of Constantinople, the bishops of Palestine unanimously deputed Sabas, whose sanctity had long been venerated in the imperial palace, and known throughout all the east.

A. D. 531.

He accordingly visited the capital; and having accomplished his business, was about to take his leave, when the doting emperor humbly asked what revenues he should bestow on the monasteries and Lauras of the desert, in order to secure their prayers for himself and his government. Grant the petitions that I have brought,' replied the abbot, and in recompense God will add to your do'minions, Africa, Rome, and the whole of the western

8 Cyrill says (Vita Sabæ.) that Mamas did not know their sentiments; but how could he be ignorant after the previous disturban

ces?