Augustine published a celebrated essay,--"On the Labor of Monks,"--in which he pointed out the dangers of monachism, condemned its abuses, and ended by sighing for the quiet life of the monk who divided his day between labor, reading and prayer, whilst he himself spent his years amid the noisy throng and the perplexities of his episcopate.
These men, and many others, did much to further monasticism. But we must now leave sunny Africa and journey northward through Gaul into the land of the hardy Britons and Scots.
Athanasius, the same weary exile whom we have encountered in Egypt and in Rome, had been banished by Constantine to Treves, in 336. In 346 and 349 he again visited Gaul. He told the same story of Anthony and the Egyptian hermits with similar results.
The most renowned ecclesiastic of the Gallican church, whose name is most intimately associated with the spread of monasticism in Western Europe, before the days of Benedict, was Saint Martin of Tours. He lived about the years 316-396 A.D. The chronicle of his life is by no means trustworthy, but that is essential neither to popularity nor saintship. Only let a Severus describe his life and miracles in glowing rhetoric and fantastic legend and the people will believe it, pronouncing him greatest among the great, the mightiest miracle-worker of that miracle-working age.
Martin was a soldier three years, against his will, under Constantine. One bleak winter day he cut his white military coat in two with his sword and clothed a beggar with half of it. That night he heard Jesus address the angels: "Martin, as yet only a catechumen has clothed me with his garment." After leaving the army he became a hermit, and, subsequently, bishop of Tours. He lived for years just outside of Tours in a cell made of interlaced branches. His monks dwelt around him in caves cut out of scarped rocks, overlooking a beautiful stream. They were clad in camel's hair and lived on a diet of brown bread, sleeping on a straw couch.
But Martin's monks did not take altogether kindly to their mode of life. Severus records an amusing story of their rebellion against the meager allowance of food. The Egyptian could exist on a few figs a day. But these rude Gauls, just emerging out of barbarism, were accustomed to devour great slices of roasted meat and to drink deep draughts of beer. Such sturdy children of the northern forests naturally disdained dainty morsels of barley bread and small potations of wine. True, Athanasius had said, "Fasting is the food of angels," but these ascetic novices, in their perplexity, could only say: "We are accused of gluttony; but we are Gauls; it is ridiculous and cruel to make us live like angels; we are not angels; once more, we are only Gauls." Their complaint comes down to us as a pathetic but humorous protest of common sense against ascetic fanaticism; or, regarded in another light, it may be considered as additional evidence of the depravity of the natural man.
In spite of all complaints, however, Martin did not abate the severity of his discipline. As a bishop he pushed his monastic system into all the surrounding country. His zeal knew no bounds, and his strength seemed inexhaustible. "No one ever saw him either gloomy or merry," remarks his biographer. Amid many embarrassments and difficulties he was ever the same, with a countenance full of heavenly serenity. He was a great miracle-worker--that is, if everything recorded of him is true. He cast out demons, and healed the sick; he had strange visions of angels and demons, and, wonderful to relate, thrice he raised bodies from the dead.
But all conquerors are at last vanquished by the angel of death, and Martin passed into the company of the heavenly host and the category of saints. Two thousand monks attended his funeral. His fame spread all over Europe. Tradition tells us he was the uncle of Saint Patrick of Ireland. Churches were dedicated to him in France, Germany, Scotland and England. The festival of his birth is celebrated on the eleventh of November. In Scotland this day still marks the winter term, which is called Martinmas. Saint Martin's shrine was one of the most famous of the middle ages, and was noted for its wonderful cures. No saint is held, even now, in higher veneration by the French Catholic.
It is not known when the institution was planted in Spain, but in 380 the council of Saragossa forbade priests to assume monkish habits. Germany received the institution some time in the fifth century. The introduction of Christianity as well as of monasticism into the British Isles is shrouded in darkness. A few jewels of fact may be gathered from the legendary rubbish. It is probable that before the days of Benedict, Saint Patrick, independently of Rome, established monasteries in Ireland and preached the gospel there; and, without doubt, before the birth of Benedict of Nursia, there were monks and monasteries in Great Britain. The monastery of Bangor is said to have been founded about 450 A.D.
It is probable that Christianity was introduced into Britain before the close of the second century, and that monasticism arose some time in the fifth century. Tertullian, about the beginning of the third century, boasts that Christianity had conquered places in Britain where the Roman arms could not penetrate. Origen claimed that the power of the Savior was manifest in Britain as well as in Muritania. The earliest notice we have of a British church occurs in the writings of the Venerable Bede (673-735 A.D.), a monk whose numerous and valuable works on English history entitle him to the praise of being "the greatest literary benefactor this or any other nation has produced." He informs us that a British king--Lucius--embraced Christianity during the reign of the Emperor Aurelius, and that missionaries were sent from Rome to Britain about that time. Lingard says the story is suspicious, since "we know not from what source Bede, at the distance of five centuries, derived his information." It seems quite likely that there must have been some Christians among the Roman soldiers or civil officials who lived in Britain during the Roman occupation of the country. The whole problem has been the theme of so much controversy, however, that a fuller discussion is reserved for the next chapter.