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of specially striking sayings and anecdotes came to be made in the various lauras. I imagine that quite early in the fourth century the monks took a pride in remembering as many as possible of the "words" which they had heard. Soon collections of them began to be written down, and probably before the end of the fourth century there existed in the greater lauras written lists of famous sayings. These local collections embodied stories from all sources, and very frequently the names of the original authors are altogether lost. In the course of the fifth century larger collections came to be made, probably by travellers who either had the opportunity of

inspecting local collections or heard the stories from old monks. If we believe that the collection given by Rosweyd in Book meble sklepowe III. of his Vitae Patrum was actually made by Rufinus himself, we have one dating from the end of the fourth century. In these larger collections the stories are arranged in one of two ways, either they are grouped under the names of their authors, where these are known, or in chapters according to the subjects they deal with. Thus, in the great Greek collection, (published in Migne P.G. LXV.) all the anecdotes bearing the name of St. Antony are grouped together, and those with the name of Besarion

together, and so on. In the collections of which Rosweyd published Latin translations, all the stories illustrating, for instance, such virtues as humility and patience come together, without regard to the names of their authors. That these various collections were made independently of each biuro rachunkowe gdynia other, and from different sources, is seen in the fact that anecdotes which are quoted as anonymous in one collection bear the name of an author in another. Sometimes the same saying is attributed to different authors, and sometimes what is substantially the same story appears in several different forms. Thus there is a fine saying attributed in one place to Sisois in the form

-- "Qui peregrinatio nostra est, ut teneat homo os suum," which appears twice elsewhere as anonymous in the shorter form "Peregrinatio est tacere." It seems likely in this case that the longer form is the nearest to the words originally used. I have endeavoured to give the sense of this saying -- translation I take to be impossible -- in chapter xiv., number iii. It is from the collections programy partnerskie of these "words of the fathers," which have been published by Rosweyd and Migne, that the greater part of the translations in this volume are made. That they are genuine remains of the teaching of the early monks of the Egyptain and

South Palestinian deserts I have no doubt whatever. At the same time, it is only fair to warn the reader that these collections have never been critically edited, and that other collections exist which have not yet been published. It is much to be desired that some competent scholar would undertake the labour of editing those which exist only in MS. and critically examining the whole mass of this literature. In order to appreciate fully the marvellous spiritual beauty of their teaching, it is necessary for the modern reader, in the first program partnerski place, to realize that the hermits were actual living men, and to make an effort to understand the kind

of lives they lived. It is as a help to such effort that I offer the first part of this introduction. In the second place, the reader must try to clear his mind of certain prejudices which exist against the hermits and their way of life. It is to the consideration of these prejudices that I have given up the following portion of this introduction. "_I'VE_ been thinking," said I, speaking to my husband, who stood drawing on his gloves. "Have you?" he answered; "then give me the benefit of your thoughts." "That we shall have to give a party. You know we've accepted a number of invitations this winter, and it's but right that we should contribute our

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