two MSS. of the shorter, as well as of the editions of both texts, see Dr. Hertzberg's Diss. 8–18. He gives a complete analysis of both texts according to the sources. For general references see Potthast, Bibl. Hist. Med. Devi. The longer text of the histories is printed in Esp. Sagr. vi. with an introduction and long notes by Floret.
[M.A.W.]
Isidorus (24). [Basilides.]
Isidorus (31) Pelusiota, an eminent ascetic, theologian, and spiritual director in 5th cent., born at Alexandria (Photius, Bibl. 228). His family was probably of high rank. The wide range of his reading, as shewn by his familiarity with Greek poets, historians, orators, and philosophers, witnesses to the best Alexandrian education. He also felt the full influence of that great development of Egyptian monasticism which was encouraged by the seclusion of Athanasius during his third exile and by the persecution of the "holy solitaries" after his death, and which made so deep an impression on the as yet unconverted Augustine (Confess. viii. 6; cf. Isid. Ep. i. 173, alluding to "the blessed Ammon"). Isidore resolved to adopt the monastic life in its coenobitic form, as it had been organized by Pachomius at Tabenna and was being exhibited by various communities in the Upper Thebaid which followed his rule, by others in the Lower Thebaid, and the 5,000 inmates of the cells of Nitria (cf. Fleury, bk. xx. c. 9). The place he selected was near Pelusium, an ancient border-town at one of the Nile mouths. Jerome says it had "a very safe harbour" and was a centre of all "business connected with the sea" (Comm. in Ezech. ix. 30), but its inhabitants were proverbial for dulness (Hieron. Ep. lxxxiv. 9). It was the capital of the province of Augustamnica Prima, and as such the seat of a "corrector" or governor. When Isidore first knew it, it was "rich and populous" (Ep. iii. 260). It suffered much from the maladministration of a Cappadocian named Gigantius. Believing that monastic life was the "imitation and receptacle of all the Lord's precepts" (Ep. i. 278), Isidore became a thorough monk in his ascetic self-devotion. Whether he became abbat Tillemont considers uncertain (xv. 101). We know from Facundus (Del. Tri. Capit. ii. 4), and, indeed, virtually from himself (Ep. i. 258), that he was ordained a presbyter, very likely by bp. Ammonius (Ep. ii. 127), clearly not by his successor Eusebius, whom Isidore depicts as the centre of an ecclesiastical scandal which was to him a standing grief and offence.
Perhaps this ecclesiastical degeneracy near his own home led Isidore to generalize somewhat too despondingly as to its prevalence all around. Alluding to Eusebius's love of church-building he says: "It was not for the sake of walls, but of souls, that the King of Heaven came to visit us." "Could I have chosen, I would have rather lived in apostolic times, when church buildings were not thus adorned but the church was decked with grace, than in these days, when the buildings are ornamented with all kinds of marble, and the church is bare and void of spiritual gifts" (Ep. ii. 246; cf. ii. 88). "once pastors would die for their flocks; now they destroy the sheep by causing the soul to stumble. . . . Once they distributed their goods to the needy; now they appropriate what belongs to the poor. Once they practised virtue; now they ostracize [a favourite phrase with Isidore] those who do. . . . I will not accuse all" (iii. 223). "once men avoided the episcopate because of the greatness of its authority; now they rush into it because of the greatness of its luxury. . . . The dignity has lapsed from a priesthood into a tyranny, from a stewardship into a mastership [δεσποτείαν]. For they claim not to administer as stewards, but to appropriate as masters" (v. 21, to a bishop). "It is not long since the church had splendid teachers and approved disciples;" and it might be so again if bishops would "lay aside their tyranny and shew a fatherly interest in their people . . . but until that foundation is well laid, I think it idle to talk about the top-stone" (v. 126). He would say to worldly and arrogant prelates, "Abate your pride, relax your superciliousness, remember that you are but ashes. . . . Do not use the arms of the priesthood against the priesthood itself" (v. 131). "When those who were crowned with the priesthood led an evangelical and apostolical life, the priesthood was naturally dreaded by the sovereignty; but now it is the sovereignty which is dreaded by the priesthood, or rather by those who seem to discharge it but by their conduct insult it" (v. 268, to Cyril). "Some . . . openly reproach priests; others pay them outward respect but in secret revile them. . . . This does not surprise me. As they do not act like those of old, they are treated differently. Those of old corrected kings
when they sinned; these do not correct even rich subjects; and if they try to correct some poor man, they are reproached as having been convicted of the same offences" (v. 278). So, speaking to an ambitious deacon about I. Tim. iii. 1, he corrects a misapprehension. "Paul did not say, 'Let every one desire the episcopate.' . . . It is a work, not a relaxation; a solicitude, not a luxury; a responsible ministration, not an irresponsible dominion; a fatherly supervision, not a tyrannical autocracy" (iii. 216). Elsewhere he complains that bishops would receive persons excommunicated by other bishops, to the ruin of the discipline of souls (iii. 259), and that in their bitter contests these official peacemakers would fain devour each other (iv. 133). The secularization of the episcopal character he traces in one letter to the excessive honour paid by emperors to bishops, and adds: "There are bishops who take pains to live up to the apostolic standard; if you say, 'Very few,' I do not deny it; but . . . many are called, few are chosen." Isidore exhibits an intense habitual moral earnestness, vigilant against all that implied or might tend to sin (v. 17, 108). His downright censures, delivered under a serious conviction that he was specially appointed for the purpose (i. 389; cf. Tillem. xv. 102), naturally made him enemies among the higher clergy, who tried to put him under some sort of ban, and thereby "unintentionally set a crown upon his head" (Ep. v. 131). But he was not less stern to faults in other orders, such as the inhospitality (i. 50), gluttony (i. 392), or "pugnacity" (i. 298) of monks; their neglect of
