Church Fathers: Post-Nicene Fathers Vol 11: 31.03.06 Book IV Part 1

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Church Fathers: Post-Nicene Fathers Vol 11: 31.03.06 Book IV Part 1



TOPIC: Post-Nicene Fathers Vol 11 (Other Topics in this Collection)
SUBJECT: 31.03.06 Book IV Part 1

Other Subjects in this Topic:

Book IV. Of the Institutes of the Renunciants.

Chapter I.

Of the training of those who renounce this world, and of the way in which those are taught among the monks of Tabenna and the Egyptians who are received into the monasteries,

From the canonical system of Psalms and prayers which ought to be observed in the daily services throughout the monasteries, we pass, in the due course of our narrative, to the training. of one who renounces this world endeavouring first, as well as we can, to embrace, in a short account, the terms on which those who desire to turn to the Lord can be received in the monasteries; adding some things from the rule of the Egyptians, some from that of the monks of Tabenna,hyperlink whose monastery in the Thebaid is better filled as regards numbers, as it is stricter in the rigour of its system, than all others, for there are in it more than five thousand brethren under the rule of one Abbot; and the obedience with which the whole number of monks is at all times subject to one Elder is what no one among us would render to another even for a short time, or would demand from him.

Chapter II.

Of the way in which among them men remain in the monasteries even to extreme old age.

And I think that before anything else we ought to touch on their untiring perseverance and humility and subjection,- how it lasts for so long, and by what system it is formed, through which they remain in the monasteries till they are bent double with old age; for it is so great that we cannot recollect any one who joined our monasteries keeping it up unbroken even for a year: so that when we have seen the beginning of their renunciation of the world, we shall understand how it came about that, starting from such a commencement, they reached such a height of perfection.

Chapter III.

Of the ordeal by which one who is to be received in the monastery is tested.

One, then, who seeks to be admitted to the discipline of the monastery is never received before he gives, by lying outside the doors for ten days or even longer, an evidence of his perseverance and desire, as well as of humility and patience. And when, prostrate at the feet of all the brethren that pass by, and of set purpose repelled and scorned by all of them, as if he was wanting to enter the monastery not for the sake of religion but because he was obliged; and when, too, covered with many insults and affronts, he has given a practical proof of his steadfastness, and has shown what he will be like in temptations by the way he has borne the disgrace; and when, with the ardour of his soul thus ascertained, he is admitted, then they enquire with the utmost care whether he is contaminated by a single coin from his former possessions clinging to him. For they know that he cannot stay for long under the discipline of the monastery, nor ever learn the virtue of humility and obedience, nor be content with the poverty and difficult life of the monastery, if he knows that ever so small a sum of money has been kept hid; but, as soon as ever a disturbance arises on some occasion or other, he will at once dart off from the monastery like a stone from a sling, impelled to this by trusting in that sum of money.hyperlink

Chapter IV.

The reason why those who are received in the monastery are not allowed to bring anything in with them.

Any for these reasons they do not agree to take from him money to be used even for the good of the monastery: First, in case he may be puffed up with arrogance, owing to this offering, and so not deign to put himself on a level with the poorer brethren; and next, lest he fail through this pride of his to stoop to the humility of Christ, and so, when he cannot hold out under the discipline of the monastery, leave it, and afterwards, when he has cooled down, want in a bad spirit to receive and get back-not without loss to the monastery-what he had contributed in the early days of his renunciation, when he was aglow with spiritual fervour. And that this rule should always be kept they have been frequently taught by many instances. For in some monasteries where they are not so careful some who have been received unreservedly have afterwards tried most sacrilegiously to demand a return of that which they had contributed and which had been spent on God's work.

Chapter V.

The reason why those who give up the world, when they are received in the monasteries, must lay aside their own clothes and be clothed in others by the Abbot.

Wherefore each one on his admission is stripped of all his former possessions, so that he is not allowed any longer to keep even the clothes which he has on his back: but in the council of the brethren he is brought forward into the midst and stripped of his own clothes, and clad by the Abbot's hands in the dress of the monastery, so that by this he may know not only that he has been despoiled of all his old things, but also that he has laid aside all worldly pride, and come down to the want and poverty of Christ, and that he is now to be supported not by wealth sought for by the world's arts, nor by anything reserved from his former state of unbelief, but that he is to receive out of the holy and sacred funds of the monastery his rations for his service; and that, as he knows that he is thence to be clothed and fed and that he has nothing of his own, he may learn, nevertheless, not to be anxious about the morrow, according to the saying of the Gospel, and may not be ashamed to be on a level with the poor, that is with the body of the brethren, with whom Christ was not ashamed to be numbered, and to call him-self their brother, but that rather he may glory that he has been made to share the lot of his own servants.hyperlink

Chapter VI.

The reason why the clothes of the renunciants with which they joined the monastery are preserved by the steward.

But those clothes, which he laid aside, are consigned to the care of the steward and kept until by different sorts of temptations and trials they can recognize the excellence of his progress and life and endurance. And if they see that he can continue therein as time goes on, and remain in that fervour with which he began, they give them away to the poor. But if they find that he has been guilty of any fault of murmuring, or of even the smallest piece of disobedience, then they strip off from him the dress of the monastery in which he had been clad, and reclothe him in his old garments which had been confiscated, and send him away.hyperlink For it is not right for him to go away with those which he had received, nor do they allow any one to be any longer dressed in them if they have seen him once grow cold in regard to the rule of their institution. Wherefore, also, the opportunity of going out openly is not given to any one, unless he escapes like a runaway slave by taking advantage of the thickest shades of night, or is judged unworthy of this order and profession and lays aside the dress of the monastery and is expelled with shame and disgrace before all the brethren.

Chapter VII.

The reason why those who are admitted to a monastery are not permitted to mix at once with the congregation of the brethren, but are first committed to the guest house.

When, then, any one has been received and proved by that persistence of which we have spoken, and, laying aside his own garments, has been clad in those of the monastery, he is not allowed to mix at once with the congregation of the brethren, but is given into the charge of an Elder, who lodges apart not far from the entrance of the monastery, and is en-trusted with the care of strangers and guests, and bestows all his diligence in receiving them kindly. And when he has served there for a whole year without any complaint, and has given evidence of service towards strangers,hyperlink being thus initiated in the first rudiments of humility and patience, and by long practice in it acknowledged, when he is to be admitted from this into the congregation of the brethren he is handed over to another Eider, who is placed over ten of the juniors, who are entrusted to him by the Abbot, and whom he both teaches and governs in accordance with the arrangement which we read of in Exodus as made by Moses.hyperlink

Chapter VIII.

Of the practices in which the juniors are first exercised that they may become proficient in overcoming all their desires.

And his anxiety and the chief part of his instruction-through which the juniors brought to him may be able in due course to mount to the greatest heights of perfection-will be to teach him first to conquer his own wishes; and, anxiously and diligently practising him in this, he will of set purpose contrive to give him such orders as he knows to be contrary to his liking; for, taught by many examples, they say that a monk, and especially the younger ones, cannot bridle the desire of his concupiscence unless he has first learnt by obedience to mortify his wishes. And so the lay it down that the man who has not first learnt to overcome his desires cannot possibly stamp out anger or sulkiness, or the spirit of fornication; nor can he preserve true humility of heart, or lasting unity with the brethren, or a stable and continuous concord; nor remain for any length of time in the monastery.

Chapter IX.

The reason why the juniors are enjoined not to keep back any of their thoughts from the senior.

By these practices, then, they hasten to impress and instruct those whom they are training with the alphabet, as it were, and first syllables in the direction of perfection, as they can clearly see by these whether they are grounded in a false and imaginary or in a true humility. And, that they may easily arriveat this, they are next taught not to conceal by a false shame any itching thoughts in their hearts, but, as soon as ever such arise, to lay them bare to the senior, and, in forming a judgment about them, not to trust anything to their own discretion, but to take it on trustthat that is good or bad which is considered and pronounced so by the examination of the senior. Thus it results that our cunning adversary cannot in any way circumvent a young and inexperienced monk, or get the better of his ignorance, or by any craft deceive one whom he sees to be protected not by his own discretion but by that of his senior, and who cannot be persuaded to hide from his senior those suggestions of his which like fiery darts he has shot into his heart; since the devil, subtle as he is, cannot ruin or destroy a junior unless he has enticed him either through pride or through shame to conceal his thoughts. For they lay it down as an universal and clear proof that a thought is from the devil if we are ashamed to disclose it to the senior.hyperlink

Chapter X.

How thorough is the obedience of the juniors even in those things which are matters of common necessity.

Next, the rule is kept with such strict obedience that, without the knowledge and permission of their superior, the juniors not only do not dare to leave their cell but on their own authority do not venture to satisfy their common and natural needs. And so they are quick to fulfil without any discussion all those things that are ordered by him, as if they were commanded by God from heaven;hyperlink so that sometimes, when impossibilities are commanded them, they undertake them with such faith and devotion as to strive with all their powers and without the slightest hesitation to fulfil them and carry them out; and out of reverence for their senior they do not even consider whether a command is an impossibility.hyperlink But of their obedience I omit at present to speak more particularly, for we propose to speak of it in the proper place a little later on, with instances of it, if through your prayers the Lord carry us safely through. We now proceed to the other regulations, passing over all account of those which cannot be imposed on or kept in the monasteries in this country, as we promised to do in our Preface; for instance, how they never use woollen garments, but only cotton, and these not double, changes of which each superior gives out to the ten monks under his care when he sees that those which they are wearing are dirty.

Chapter XI.

The kind of food which is considered the greater delicacy by them.

I pass over, too, that difficult and sublime sort of self-control, through which it is considered the greatest luxury if the plant called cherlock,hyperlink prepared with salt and steeped in water, is set on the table for the repast of the brethren; and many other things like this, which in this country neither the climate nor the weakness of our constitution would permit. And I shall only follow up those matters which cannot be interfered with by any weakness of the flesh or local situation, if only no weakness of mind or coldness of spirit gets rid of them.

Chapter XII.

How they leave off every kind of work at the sound of some one knocking at the door, in their eagerness to answer at once,

And so, sitting in their cells and devoting their energies equally to work and to meditation, when they hear the sound of some one knocking at the door and striking on the cells of each, summoning them to prayer or some work, every one eagerly dashes out from his cell, so that one who is practising the writer's art, although he may have just begun to form a letter, does not venture to finish it, but runs out with the utmost speed, at the very moment when the sound of the knocking reaches his ears, without even waiting to finish the letter he has begun; but, leaving the lines of the letter incomplete, he aims not at abridging and saving his labour, but rather hastens with the utmost earnestness and zeal to attain the virtue of obedience, which they put not merely before manual labour and reading and silence and quietness in the cell, but even before all virtues, so that they consider that everythingshould be postponed to it, and are content toundergo any amount of inconvenience if onlyit may be seen that they have in no way neglected this virtue.hyperlink

Chapter XIII.

How wrong it is considered for any one to say that anything, however trifling, is his own.

Among their other practices I fancy that it is unnecessary even to mention this virtue, viz., that no one is allowed to possess a box or basket as his special property, nor any such thing which he could keep as his own and secure with his own seal, as we are well aware that they are in all respects stripped so bare that they have nothing whatever except their shirt, cloak, shoes, sheepskin, and rush mat;hyperlink for in other monasteries as well, where someindulgence and relaxation is granted, we seethat this rule is still most strictly kept, so that no one ventures to say even in word that anything is his own: and it is a great offence if there drops from the mouth of a monk such an expression as "my book," "my tablets," "my pen," "my coat," or "my shoes;" and for this he would have to make satisfaction by a proper penance, if by accident some such expression escaped his lips through thoughtlessness or ignorance.

Chapter XIV.

How, even if a large sum of money is amassed by the labour of each, still no one may venture to exceed the moderate limit of what is appointed as adequate.

And although each one of them may bring in daily by his work and labour so great a return to the monastery that he could out of it not only satisfy his own moderate demands but could also abundantly supply the wants of many, yet he is no way puffed up, nor does he flatter himself on account of his toil and this large gain from his labour, but, except two biscuits,hyperlink which are sold there for scarcely threepence, no one thinks that he has a right to anything further. And among them there is nothing (and I am ashamed to say this, and heartily wish it was unknown in our own monasteries) which is claimed by any of them, I will not say in deed but even in thought, as his special property. And though he believes that the whole granary of the monastery forms his substance, and, as lord of all, devotes his whole care and energy to it all, yet nevertheless, in order to maintain that excellent state of want and poverty which he has secured and which he strives to preserve to the very last in unbroken perfection, he regards himself as a foreigner and an alien to them all, so that he conducts himself as a stranger and a sojourner in this world, and considers himself a pupil of the monastery and a servant instead ofimagining that he is lord and master of anything.

Chapter XV.

Of the excessive desire of possession among us.

To this what shall we wretched creatures say, who though living in Coenobia and established under the government and care of an Abbot yet carry about our own keys, and trampling under foot all feeling of shame and disgrace which should spring from our profession, are not ashamed actually to wear openly upon our fingers rings with which to seal what we have stored up; and in whose case not merely boxes and baskets, but not even chests and closets are sufficient for those things which we collect or which we reserved when we forsook the world; and who sometimes get so angry over trifles and mere nothings (to which however we lay claim as if they were our own) that if any one dares to lay a finger on any of them, we are so filled with rage against him that we cannot keep the wrath of our heart from being expressed on our lips and in bodily excitement. But, passing by our faults and treating with silence those things of which it is a shame even to speak, according to this saying: "My mouth shall not speak the deeds of men,"hyperlink let us in accordance with the method of our narration which we have begun proceed to those virtues which are practised among them, and which we ought to aim at with all earnestness; and let us briefly and hastily set down the actual rules and systems that afterwards, coming to some of the deeds and acts of the elders which we propose carefully to preserve for recollection, we may support by the strongest testimonies what we have set forth in our treatise, and still further confirm everything that we have said by examples and instances from life.

Chapter XVI.

On the rules for various rebukes.

If then any one by accident breaks an earthenware jar (which they call "baucalis "), he can only expiate his carelessness by public penance; and when all the brethren are assembled for service he must lie on the ground and ask for absolution until the service of the prayers is finished; and will obtain it when by the Abbot's command he is bidden to rise from the ground. The same satisfaction must be given by one who when summoned to some work or to the usual service comes rather late, or who when singing a Psalm hesitates ever so little. Similarly if he answers unnecessarily or roughly or impertinently, if he is careless in carrying out the services enjoined to him, if he makes a slight complaint, if preferring reading to work or obedience he is slow in performing his appointed duties, if when service is over he does not make haste to go back at once to his cell, if he stops for ever so short a time with some one else, if he goes anywhere else even for a moment, if he takes any one else by the hand, if he ventures to discuss anything however small with one who is not the joint-occupant of his cell,hyperlink if he prays with one who is suspended from prayer, if he sees any of his relations or friends in the worldand talks with them without his senior, if he tries to receive a letter from any one or to write back without his Abbot's leave.hyperlink To such an extent does spiritual censure proceed and in such matters and faults like these. But as for other things which when indiscriminately committed among us are treated by us too as blameworthy, viz.: open wrangling, manifest contempt, arrogant contradictions, going out from the monastery freely and without check, familiarity with women, wrath, quarrelling, jealousies, disputes, claiming something as one's own property, the infection of covetousness, the desire and acquisition of unnecessary things which are not possessed by the rest of the brethren, taking food between meals and by stealth, and things like these-they are dealt with not by that spiritual censure of which we spoke, but by stripes; or are atoned for by expulsion.

Chapter XVII.

Of those who introduced the plan that the holy Lessons should be read in the Coenobia while the brethren are eating, and of the strict silence which is kept among the Egyptians.

But we have been informed that the plan that, while the brethren are eating, the holy lessons should be read in the Coenobia did not originate in the Egyptian system but in the Cappadocian. And there is no doubt that they meant to establish it not so much for the sake of the spiritual exercise as for the sake of putting a stop to unnecessary and idle conversation, and especially discussions, which so often arise at meals; since they saw that these could not be prevented among them in any other way.hyperlink For among the Egyptians and especially those of Tabenna so strict a silence is observed by all that when so large a number of the brethren has sat down together to a meal, no one ventures to talk even in a lowtone except the dean, who however if he sees that anything is wanted to be put on or taken off the table, signifies it by a sign rather than a word. And while they are eating, the rule of this silence is so strictly kept that with their hoods drawn down over their eyelids (to prevent their roving looks having the opportunity of wandering inquisitively) they can see nothing except the table, and the food that is put on it, and which they take from it; so that no one notices what another is eating.hyperlink

Chapter XVIII.

How it is against the rule for any one to take anything to eat or drink except at the common table.

In between their regular meals in common they are especially careful that no one should presume to gratify his palate with any food:hyperlink so that when they are walking casually through gardens or orchards, when the fruit hanging enticingly on the trees not only knocks against their breasts as they pass through, but is also lying on the ground and offering itself to be trampled under foot, and (as it is all ready to be gathered) would easily be able to entice those who see it to gratify their appetite, and by the chance offered to them and the quantity of the fruit, to excite even the most severe and abstemious to long for it; still they consider it wrong not merely to taste a single fruit, but even to touch one with the hand, except what is put on the table openly for the common meal of all, and supplied publicly by the steward's catering through the service of the brethren, for their enjoyment.

Chapter XIX.

How throughout Palestine and Mesopotamia a daily service is undertaken by the brethren.

In order that we may not appear to omit any of the Institutes of the Coenobia I think that it should be briefly mentioned that in other countries as well there is a daily service undertaken by the brethren. For throughout the whole of Mesopotamia, Palestine, and Cappadocia and all the East the brethren succeed one another in turn every week for the performance of certain duties, so that the number serving is toldoff according to the whole number of monks in the Coenobium. And they hasten to fulfil these duties with a zeal and humility such as no slave bestows on his service even to a most harsh and powerful master; so that not satisfied only with these services which are rendered by canonical rule, they actually rise by night in their zeal and relieve those whose special duty this is; and secretly anticipating them try to finish those duties which these others would have to do. But each one who undertakes these weeks is on duty and has to serve until supper on Sunday, and when this is done, his duty for the whole week is finished, so that, when all the brethren come together to chant the Psalms (which according to custom they sing before going to bed) those whose turn is over wash the feet of all in turn, seeking faithfully from them the reward of this blessing for their work during the whole week, that the prayers offered up by all the brethren together may accompany them as they fulfil the command of Christ. the prayer, to wit, that intercedes for their ignorances and for their sins committed through human frailty, and may commend to God the complete service of their devotion like some rich offering. And so on Monday after the Martin hymns they hand over to others who take their place the vessels and utensils with which they have ministered, which these receive and keep with the utmost care and anxiety, that none of them may be injured or destroyed, as they believe that even for the smallest vessels they must give an account, as sacred things, not only to a present steward, but to the Lord, if by chance any of them is injured through their carelessness. And what limit there is to this discipline, and what fidelity and care there is in keeping it up, you may see from one instance which I will give as an example. For while we are anxious to satisfy that fervour of yours through which you ask for a full account of everything, and want even what you know perfectly well to be repeated to you in this treatise, we are also afraid of exceeding the limits of brevity.hyperlink

Chapter XX.

Of the three lentil beans which the Steward found.

During the week of a certain brother the steward passing by saw lying on the ground three lentil beans which had slipped out of the hand of the monk on duty for the weekhyperlink as he was hastily preparing them for cooking, together with the water in which he was washing them; and immediately he consulted the Abbot on the subject; and by him the monkwas adjudged a pilferer and careless about sacred property, and so was suspended from prayer. And the offence of his negligence was only pardoned when he had atoned for it by public penance. For they believe not onlythat they themselves are not their own, but also that everything that they possess is consecrated to the Lord. Wherefore if anything whatever has once been brought into the monastery they hold that it ought to be treated with the utmost reverence as an holy thing. And they attend to and arrange everything with great fidelity, even in the case of things which are considered unimportant or regarded as common and paltry, so that if they change their position and put them in a better place, or if they fill a bottle with water, or give anybody something to drink out of it, or if they remove a little dust from the oratory or from their cell they believe with implicit faith that they will receive a reward from the Lord.

Chapter XXI.

Of the spontaneous service of some of the brethren.

We have been told of brethren in whose week there was such a scarcity of wood that they had not enough to prepare the usual food for the brethren; and when it had been ordered by the Abbot's authority that until more could be brought and fetched, they should content themselves with dried food,hyperlink though this was agreed to by all and no one could expect any cooked food; still these men as if they were cheated of the fruit and reward of their labour and service, if they did not prepare the food for their brethren according to custom in the order of their turn-imposed upon themselves such uncalled-for labour and care that in those dry and sterile regions where wood cannot possibly be procured unless it is cut from the fruit trees (for there are no wild shrubs found there as with us), they wander about through the wide deserts, and traversing the wilderness which stretches towards the Dead Sea,hyperlink collect in their lap and the folds of their dress the scanty stubble and brambles which the wind carries hither and thither, and so by their voluntary service prepare all their usual food for the brethren, so that they suffer nothing to be diminished of the ordinary supply; discharging these duties of theirs towards their brethren with such fidelity that though the scarcity of wood and the Abbot's order would be a fair excuse for them, yet still out of regard for their profit and reward they will not take advantage of this liberty.

Chapter XXII.

The system of the Egyptians, which is appointed for the daily service of the brethren.

These things have been told in accordance with the system, as we remarked before, of the whole East, which also we say should be observed as a matter of course in our own country. But among the Egyptians whose chief care is for work there is not the mutual change of weekly service, for fear lest owing to the requirements of office they might all be hindered from keeping the rule of work. But one of the most approved brethren is given the care of the larder and kitchen, and he takes charge of that office for good and all as long as his strength and years permit. For he is exhausted by no great bodily labour, because no great care is expended among them in preparing food or in cooking, as they so largely make use of dried and uncooked food,hyperlink and among them the leaves of leeks cut each month, and cherlock, table salt,hyperlink olives, tiny little salt fish which they call sardines,hyperlink form the greatest delicacy.



Footnotes



1 Tabenna, or Tabennae, was an island in the Nile, where was founded a flourishing monastery by Pachomius c. 330 a.d.. Of Pachomius there is a notice in Sozomen H. E. Book III. c. xiv. and his Rule was translated into Latin, with a preface by S. Jerome who mentions his fame in Ep. cxxvii. There is a Life of Pachomius given by Rosweyde (Vitoe Patrum), which is said to be a translation of a work by a contemporary of his.



2 Cf. the Rule of Pachomius c. xxvi.: "If any or comes to the door of the monastery wanting to renounce the world and to join the number of the brethren, he shall not be allowed to enter, but the Abbot of the monastery must first be told, and he shall stay for a few days outside before the gate, and shall be taught the Lord's Prayer and as many Psalms as he can learn, and shall diligently give proof of himself that he has not done any thing wrong and fled in trouble for the time, and that he is not in any one's power, and that he can forsake his relations and disregard his property. And if they see that he is apt for everything, then he shall be taught the rest of the rules of the monastery,-what he ought to do, whom he is to obey," etc.; and, finally, he is to be admitted, See also the Rule of 5. Benedict, c. lviii., which is to much the same effect, and S. Basil's Longer Monastic Rules, Q. x.



3 So the Rule of Pachomius (c. xxvi.) orders that on the admission of a monk "they shall strip him of his secular dress, and put on him the garb of the monks;" and that of S. Bened1ct (c. lviii.), "He shall then be clothed in the religious habit, and his secular clothes deposited in the wardrobe, that if, at the instigation of the devil, he should ever leave the monastery, they may be given back to him, and the religious dress be taken from him."



4 See the quotation from the Rule of S. Benedict in the note on the last chapter.



5 In the same way the Rule of S. Benedict (c. lviii.) directs that the novice is to be placed in the guest house for a few days, while that of S. Isidore is more precise in ordering him to be placed there "for three months," and to wait on the guests there. Two months is the period fixed by other rules, but a few days was all that was ultimately required, and Cassian stands alone in mentioning a full year as the duration of this service, though Sozomen speaks of the monks of Tabenna as having to undergo a probation of three years. H. E., III. xiv.



6 Cf. Exod. xviii. 25. The office of "Dean" (Decanus) which is here spoken of by Cassian, is also referred to by Augustine (De Mor. Ecc. xxxi.) and Jerome (Ep. xxii. ad Eustoch.), and recognized by the Rule of S. Benedict, c. xxi., where directions for his appointment are given.



7 Compare the Conferences, Book II. c. x., where Cassian returns to the same subject. A similar rule that the brethren are to lay bare all the secrets of their hearts to their superior is given, by S. Basil in the Longer Monastic Rules, Q. xxvi., and in the Rule of S. Isaiah (cc. vi., xliii.), printed in Holsten's Codex Regularum, Vol. I.



8 Cf. the Rule of S. Benedict, c. v., where it is said that "the first degree of humility is ready obedience. This is peculiar to those who . . . prefer nothing to Christ, and fulfil the injunctions of their superiors as promptly as if God Himself had given them the command," etc.



9 The Rule of S. Benedict has a chapter to explain what is to be done if A brother is commanded to perform impossibilities (c. lxviii.) "If a brother is commanded to do anything that is difficult, or even impossible, let him receive the command with all meekness and obedience; meanwhile, should he see that he is utterly unequal to the task laid upon him, let him represent the matter to his superior calmly and respectfully, without pride resistance, or contra diction. If the superior, after hearing what he has to say, still insists on the execution of the command, let the junior be persuaded that it is for his spiritual good, and accordingly trusting in God's assistance, let him for His love undertake the work."



10 Labsanion. Cf. below, c. xxiii., where cherlock is mentioned again, together with other delicacies (!) of the Egyptians.



11 Cf. the Rule of S. Benedict, c. v.: "Those who choose to tread the path that leads to life eternal immediately quit their private occupations at the call of obedience, and, renouncing their own will so far as to cast away unfinished out of their hands whatever they may be occupied with, hasten to execute the orders of their superiors," etc.



12 Psiathium. The rush mats which served as a seat by day and a bed by night for the monks. See Book V. xxxv., and the Conferences I. xxiii.; XV. i, XVII iii, XVIII. xi. S. Jerome mentions it in his preface to the Rule of Pachomius as one of the very few articles contained in the cells of the monks of Tabenna. "They have nothing in their cells except a mat and what is described below: two `laebitonari


0', a kind of garment without sleeves which the Egyptian monks use (the colobium, or shirt), one old one for sleeping or working, a linen garment and two hoods, a sheepskin, a linen girdle, shoes, and a staff."



13 Paxamatium, a biscuit. The word comes from the Greek pacama/dion, and is said to be derived from the name of a baker, Pacamo/j (see Liddell and Scott, c. v.) These biscuits formed an important part of the diet of the Egyptian monks, as we see from the Conferences, where they are often mentioned; eg, II. xi, xix., xxiv., xxvi.; XII. xv.; XIX. iv.



14 Ps. xvi. (xvii.) 4.



15 From this passage we gather that in Egypt two monks were often the joint occupants of a single cell. Cf. II. xii. and Conference XX. i., ii.



16 Many of these faults are noticed in the Rule of Pachomius as deserving censure e.g., unpunctuality at or carelessness in service (c. viii.ix.), breaking anything (c.cxxv.), murmuring (lxxxvii.), taking the hand of another (xliv.). So also in the Rule of S. Benedict (cc. xliii.-xlvi.) similar directions are given, while in c. xliv. the nature of the penance is more fully described. He who in punishment of a grievous fault has been excluded from the Refectory and the Church, shall lie prostrate at the door of the latter at the end of each office, and shall there remain in silence with his forehead touching the ground, until the brethren retiring from church have all walked over him. This penance he shall continue to perform till it be announced to him that he has made due satisfaction. When commended by the Abbot to appear before him, he shall go and cast him self at his feet and then at the feet of all the brethren, begging of them to pray for him. He shall then be admitted to the choir, if the Abbot so order, and shall take there whatever place he may assign him: but let him not presume to intone a Psalm, read a lesson or perform any similar duty, without the special permission of the Abbot. He shall, moreover, prostrate himself in his place in choir at the end of every office, until the Abbot tells him to discontinue this penance. Those who for light faults are excluded merely from the common table, shall make satisfaction in the church according as the Abbot shall direct, and shall continue to do so until he gives them his blessing and tells them that they have made sufficient atonement.



17 It is quite in keeping with what is here said by Cassian that in the Rule of Pachomius there is no mention of reading at meals, but only of the strict silence observed, so that anything wanted might not be asked for but only indicated by a sign (cc. xxx)., xxxiii.), while in the shorter Monastic Rules of S. Basil the custom of reading at meals is distinctly alluded to (Q. clxxx.). It is of course also ordered in most of the later monastic rules, e.g. that of Cesarius of Arles "ad Monachos" c. xlix., "ad Virgines" c. xvi.; that of S. Aurelian, c. xlix. 7 S. Isidore, c. x., and S. Benedict, c. xxxviii. The regulations in the last mentioned are as follows:- "A book should be read in the Refectory while the brethren are at meals. Let no one presume to read of his own accord; but let there be one appointed to perform that duty, who, commencing on Sunday, will read during the entire week. . . Profound silence shall be observed during meals, so that no voice save that of the reader may be heard. The brethren will so help each other to what is necessary as regards food and drink that no one may have occasion to ask for anything; should, however, anything be wanted, let it be asked for by sign rather than word. Let no one presume to make any observation either on what is being read or on any other subject, lest occasion be given to the enemy. The Prior however, should he think fit, may say a few words to edify the brethren."



18 So Pachomius (c. xxix.). While they are eating they shall sit in their right places and shall cover their heads.



19 Similarly we find in the Rule of Pachomius that no one is allowed to keep any food in his cell besides what he receives from the steward (c. lxxix.): and the Benedictine Rule also says: "Let no one presume to take any food or drink out of the regular hours of meals" (c. xliii). Cf. also the Rule of Pachomius cc. lxxv. and lxxviii., S. Basil's longer Monastic Rules Q. xv., Ayato brwma/twn para\ kairo/n; e0pi\ plei=ston th=j h9me/raj a0po/sitoj e!stw, the Rule of Aurelian (c. iii. ), that of Isidore (c. xiii.), etc.



20 The weekly officers here spoken of were termed "Hebdomadarii" (see the next chapter). According to most rules their duties included cooking, serving, and reading at meals. They are mentioned in S. Jerome's preface to the Rule of Pachomius (cf also Ep. xxii. ad Eustochium), but it would appear from what Cassian says below in c. xxii. that in Egypt the office of cook was assigned to some one brother and not undertaken by all in turn. According to Cassian they entered upon office on Monday morning but the Benedictine (c. xxxv.) and other rules speak of them as beginning their duties on Sunday morning. The custom of washing the feet of the brethren, which Cassian here describes, is also mentioned by S. Benedict. 1. c.



21 Hebdomadarius.



22 Xerophagia (chrofagi/a), "dried food," distinguished from what is raw (omophagia) in the next chapter. Cf. for the word Tertullian on Fasting c. i. and xvii.



23 This shows that Cassian is here writing about the monks of Palestine, not those of Egypt, who (according to the next chapter) had a permanent cook. There is a further allusion to and description of this desert in the Conference VI. i.



24 The distinction between the xerophagia and omophagia is shown by the following passage from S. Jerome's Life of Hilarion describing his food: "From his twenty first year to his twenty seventh for three years .... his food was dry bread and water (xerophagia). Further from his twenty-seventh to his thirtieth year he supported himself on wild herbs, and the raw roots of certain plants (omophagia)."



25 Sal frictum, "rubbed salt," i.e., table salt as distinct from rough or block salt.



26 Moenomenia (Petschenig) or Moenidia (Gazaeus). The word comes the Greek Greek maino/mena or maini/dion, dimin. from mai/nh, a small salted fish.