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in 373, when Jerome first went to the East
(xxii. 30), but, since he never mentions them
later, they probably died in the Gothic invasion
(377) when Stridon was destroyed. He had
a brother Paulinian, some 20 years younger
(Ixxxii. 8), who from 385 lived constantly with
him. He was brought up in comfort, if not
in luxury (xxii. 30) and received a good
education. He was in a grammar school,
probably at Rome, and about 17 years old,
when the death of the emperor Julian (363)
was announced (Cornm. on Habakkuk, i. 10).
Certainly it was not much later than this
that he was sent with his friend Bonosus
to complete his education at Rome, and they
probably lived together there. The chief
study of those days was rhetoric, to which
Jerome applied himself diligently, attending
the law courts and hearing the best pleaders
Rome he lived irregularly and fell into sin
drawn back, and finally cast in his lot with
the Christian church. He describes how on
Sundays he used to visit, with other young
men of like age and mind, the tombs of the
martyrs in the Catacombs 40, p. 468) ; and this indicates a serious bent,
which culminated in his baptism at Rome
while Liberius was pope, i.e. before 366.
While there he acquired a considerable library
wherever he went. On the termination of
his studies in Rome he determined to go with
Bonosus into Gaul, for what purpose is un-
known. They probably first returned home
and lived together for a time in Aquileia,
or some other town in N. Italy. Certainly
they at this time made the acquaintance of
Rufinus (iii. 3) and that friendship began
between him and Jerome which afterwards
turned out so disastrously to both (see
Augustine to Jerome, Ep. ex.). Hearing that
they were going into Gaul, the country of
Hilary, Rufinus begged Jerome to copy for
him Hilary’s commentary on the Psalms and
his book upon the Councils this may have fostered Jerome’s tendency
towards ecclesiastical literature, which was
henceforward the main pursuit of his life.
This vocation declared itself during his stay
in Gaul. He went with his friend to several
parts of Gaul, staying longest at Treves, then
the seat of government. But his mind was
occupied with scriptural studies, and he made
his first attempt at a commentary. It was
on the prophet Obadiah, which he interpreted
mystically (pref. to Comm. on Obadiah).

(3) I.Ttxvp^” sive K€tpdaia in XII. Pro-
phetas et Esaiam, an epitome of the 12 Minor
Prophets and Isaiah, section by section.

He was born c. 346 at Stridon, a town near
Aquileia, of Catholic Christian parents (Pref.
to Job), who, according to the custom then
common, did not have him baptized in
infancy. They were not very wealthy, but
possessed houses (Ep. Ixvi. 4) and slaves
with the richer family of Bonosus, Jerome’s
foster-brother [Ep. iii. 5). They were living

The friends returned to Italy. Eusebius,
bp. of Vercellae, had a few years before re-
turned from banishment in the East, bringing
with him Evagrius, a presbyter (afterwards
bp.) of Antioch, who during his stay in Italy
had played a considerable part in church
affairs great influence over Jerome at this time ; and
either with him or about the same time he
settled at Aquileia, and from 370 to 373 the
chief scene of interest lies there, where a com-
pany of young men devoted themselves to
sacred studies and the ascetic life. It included
the presbyter Chromatins (afterwards bp. of
Aquileia), his brother Eusebius, with Jovinus

Not less noteworthy are his views respecting
Providence. God, he says, is the sole eternal
author of all things ; those Platonists who say
that God could only make the universe by
the aid of eternal matter are in error (p. 246,
from the treatise irepi Trpovoias). Man has
free will ; but since the thoughts of man
vacillate and sometimes forget God, man is
liable to sin : what we call fate is the just and
necessary retribution made by God, or by
those powers who do God’s will, for man’s
actions, whether for merit or demerit (p. 256 ;
cf. p. 92). Hence the inequality in the lots
of men. Pain is the result of antecedent sin ;
those who know this know the remedy, for
they will henceforward avoid wrongdoing and
will not accuse God as if He were the essential
cause of their suffering (pp. 92, 94).

Cave, Hist. Lit. t. i. p. 570 ; Fabricius,
Bibl. Graec. ed. Harles, t. vii. pp. 548-551 ;
Galland, Vet. Patr. Bibl. t. xi. ; Migne, Patr.
Gk. vol. xciii. pp. 781-1560. [E.V.]

Among the best accounts of St. Jerome are :
Saint Jerome, la Societe chretienne a Rome
et V emigration romaine en Terre Sainte, par
M. Amedee Thierry (Paris, 1867), and Hier-
onymus sein Leben unci Werken von Dr. Otto
Zockler (Gotha, 1865) ; the former gives a
vivid, artistic, and, on the whole, accurate
picture of his life, with large extracts in the
original from his writings, the latter a critical
and comprehensive view of both. These con-
tain all that is best in previous biographers,
such as the Benedictine Martianay (Paris,
1706), Sebastian Dolci (Ancona, 1750), Engel-
stoft (Copenhagen, 1797) ; to which may be
added notices of J erome in the /I eta Sanctorum,
Biblia Sacra, Du Pin’s and Ceillier’s Histories
of Ecclesiastical Writers, the excellent article
in the D. of G. and R. Biogr., the Life of
Jerome prefixed to Vallarsi’s ed. of his works,
v/hich has a singular value from its succinct
narrative and careful investigation of dates.

(4) Fragments of Commentaries on Ezk.,
Dan., Acts, James, I. Peter, and Jude.

Hieracas (Hierax), an Egyptian teacher,
from whom the sect of Hieracitae took their
name. Our knowledge of him is almost
entirely derived from Epiphanius (Haer. 67,
p. 709), who states that he was contemporary
with the Egyptian bp. Meletius and Peter of
Alexandria, and lived under Diocletian’s
persecution. This agrees very well with the
notice of him by Arius (vide infra), so that he
may be placed at the very beginning of the
4th cent. Epiphanius treats him with more
respect than other founders of heretical sects,
and is willing to believe that he practised
asceticism bond fide, which, in the case of his
followers, he counts but as hypocrisy. Ac-
cording to Epiphanius, Hieracas lived at
Leontopolis, in Egypt, abstaining from wine
and animal food ; and by his severity of life
and the weight of his personal character did
much to gain reception for his doctrines,
especially among other Egyptian ascetics.
He had great ability and learning, being well
trained in Greek and Egyptian literature and
science, and wrote several works in both
languages. Epiphanius ascribes to him a
good knowledge of medicine, and, with more
hesitation, of astronomy and magic. He
practised the art of calligraphy, and is said to
have lived to 90 years of age, and to have
retained such perfect eyesight as to be able to
continue the practice of his art to the time of
his death. Besides composing hymns, he
wrote several expository works on Scripture,
of which one on the Hexaemeron is particular-
ly mentioned. It was, doubtless, in this work
that he put forward a doctrine censured by
Epiphanius, viz. the denial of a material
Paradise. Mosheim connects this with his
reprobation of marriage, imagining that it
arose from the necessity of replying to the
objection that marriage was a state ordained
by God in Paradise. Neander, with more
probability, conceives that the notion of the
essential evil of matter was at the bottom of
this as well as of other doctrines of Hieracas.
This would lead him to allegorize the Paradise
of -Genesis, interpreting it of that higher
spiritual world from which the heavenly spirit
fell by an inclination to earthly matter. This
notion would also account for a second doc-
trine, which, according to Epiphanius, he held
in common with Origen, viz. that the future
resurrection would be of the soul only, not of
the material body ; for all who counted it a
gain to the soul to be liberated by death from
the bonds of matter found it hard to believe
that it could be again imprisoned in a body
at the resurrection. The same notion would
explain the prominence which the mortifica-
tion of the bodv held in his practical teaching ;
so that, according to tiiis view, Hieracas would
be referred to the class of ( inostic Encratites.
The most salient point in his practical teaching
was, that he absolutely condemned marriage,
holding that, though permitted under the old
dispensation, since the coming of Christ no
married person could inherit the kingdom of
heaven. If it was objected that the apostle
had said, ” marriage is honourable in all,” he