and disgusting; every sensation that is offensive to man was thought acceptable to God; and the angelic rule of Tabenne condemned the salutary custom of bathing the limbs in water and of anointing them with oil.44 The austere monks slept on the ground, on a hard mat or a rough blanket; and the same bundle of palm-leaves served them as a seat in the day and a pillow in the night. Their original cells were low narrow huts, built of the slightest materials; which formed, by the regular distribution of the streets, a large and populous village, inclosing within the common wall a church, an hospital, perhaps a library, some necessary offices, a garden, and a fountain or reservoir of fresh water. Thirty or forty brethren composed a family of separate discipline and diet; and the great monasteries of Egypt consisted of thirty or forty families. Pleasure and guilt are synonymous terms in the language of Their diet the monks; and they had discovered, by experience, that rigid fasts and abstemious diet are the most effectual preservatives against the impure desires of the flesh.45 The rules of abstinence, which they imposed, or practised, were not uniform or perpetual: the cheerful festival of the Pentecost was balanced by the extraordinary mortification of Lent; the fervour of new monasteries was insensibly relaxed; and the voracious appetite of the Gauls could not imitate the patient and temperate virtue of the Egyptians.46 The disciples of Antony and Pachomius were satisfied with their daily pittance 47 of twelve ounces of bread, or rather biscuit,48 which they divided into two frugal 44 Some partial indulgences were granted for the hands and feet. "Totum autem corpus nemo unguet nisi causâ infirmitatis, nec lavabitur aquâ nudo corpore, nisi languor perspicuus sit." (Regul. Pachom. xcii. part i. p. 78.) 45 St. Jerom, in strong, but indiscreet, language, expresses the most important use of fasting and abstinence: "Non quod Deus universitatis Creator et Dominus, intestinorum nostrorum rugitu, et inanitate ventris, pulmonisque ardore delectetur, sed quod aliter pudicitia tuta esse non possit" (Op. tom. i. p. 137, ad Eustochium [Ep. 22]). See the twelfth and twenty-second Collations of Cassian, de Castitate, and de Illusionibus Nocturnis. 46 Edacitas in Græcis gula est, in Gallis natura (Dialog. i. c. 4, p. 521). Cassian fairly owns that the perfect model of abstinence cannot be imitated in Gaul, on account of the aerum temperies, and the qualitas nostræ fragilitatis (Institut. iv. 11). Among the Western rules, that of Columbanus is the most austere; he had been educated amidst the poverty of Ireland, as rigid perhaps, and inflexible, as the abstemious virtue of Egypt. The Rule of Isidore of Seville is the mildest: on holidays he allows the use of flesh. 47 "Those who drink only water and have no nutritious liquor ought, at least, to have a pound and a half (twenty-four ounces) of bread every day." State of Prisons, p. 40, by Mr. Howard. 48 See Cassian, Collat. 1. ii. 19, 20, 21. The small loaves, or biscuit, of six ounces Their manual labour repasts, of the afternoon and of the evening. It was esteemed The candidate who aspired to the virtue of evangelical poverty abjured, at his first entrance into a regular community, the idea, and even the name, of all separate or exclusive possession. 51 The brethren were supported by their manual labour; and the duty of labour was strenuously recommended as a penance, as an exercise, and as the most laudable means of securing their daily sustenance.52 The garden and fields, which the industry of the monks had often rescued from the forest or the morass, were diligently cultivated by their hands. They performed, each, had obtained the name of Paximacia (Rosweyde, Onomasticon, p. 1045). Pachomius, however, allowed his monks some latitude in the quantity of their food; but he made them work in proportion as they ate (Pallad. in Hist. Lausiac. c. 38, 39, in Vit. Patrum, 1. viii. p. 736, 737). [Biscuit in modern Greek is magnμádı.] 49 See the banquet to which Cassian (Collation viii. 1) was invited by Serenus, an Egyptian abbot. 50 See the Rule of St. Benedict, No. 39, 40 (in Cod. Reg. part ii. p. 41, 42). Licet legamus vinum omnino monachorum non esse, sed quia nostris temporibus id monachis persuaderi non potest; he allows them a Roman hemina, a measure which may be ascertained from Arbuthnot's Tables. 51 Such expressions as my book, my cloak, my shoes (Cassian. Institut. 1. iv. c. 13) were not less severely prohibited among the Western monks (Cod. Regul. part ii. p. 174, 235, 288), and the Rule of Columbanus punished them with six lashes. The ironical author of the Ordres Monastiques, who laughs at the foolish nicety of modern convents, seems ignorant that the ancients were equally absurd. 52 Two great masters of ecclesiastical science, the P. Thomassin (Discipline de l'Eglise, tom. iii. p. 1090-1139) and the P. Mabillon (Etudes Monastiques, tom. i. p. 116-155), have seriously examined the manual labour of the monks, which the former considers as a merit, and the latter as a duty. without reluctance, the menial offices of slaves and domestics; and the several trades that were necessary to provide their habits, their utensils, and their lodging, were exercised within the precincts of the great monasteries. The monastic studies have tended, for the most part, to darken, rather than to dispel, the cloud of superstition. Yet the curiosity or zeal of some learned solitaries has cultivated the ecclesiastical, and even the profane, sciences; and posterity must gratefully acknowledge that the monuments of Greek and Roman literature have been preserved and multiplied by their indefatigable pens.53 But the more humble industry of the monks, especially in Egypt, was contented with the silent, sedentary, occupation of making wooden sandals or of twisting the leaves of the palm-trees into mats and baskets. The superfluous stock, which was not consumed in domestic use, supplied, by trade, the wants of the community; the boats of Tabenne, and the other monasteries of Thebais, descended the Nile as far as Alexandria; and, in a Christian market, the sanctity of the workmen might enhance the intrinsic value of the work. But the necessity of manual labour was insensibly superseded. Their riches The novice was tempted to bestow his fortune on the saints, in whose society he was resolved to spend the remainder of his life; and the pernicious indulgence of the laws permitted him to receive, for their use, any future accessions of legacy or inheritance.54 Melania contributed her plate, three hundred pounds weight of silver, and Paula contracted an immense debt, for the relief of their favourite monks; who kindly imparted the merits of their prayers and penance to a rich and liberal sinner.55 continually increased, and accidents could seldom diminish, the estates of the popular monasteries, which spread over the ad Time 53 Mabillon (Etudes Monastiques, tom. i. p. 47-55) has collected many curious facts to justify the literary labours of his predecessors, both in the East and West. Books were copied in the ancient monasteries of Egypt (Cassian. Institut. 1. iv. c. 12) and by the disciples of St. Martin (Sulp. Sever. in Vit. Martin c. 7, p. 473). Cassiodorius has allowed an ample scope for the studies of the monks; and we shall not be scandalized, if their pen sometimes wandered from Chrysostom and Augustin to Homer and Virgil. Thomassin (Discipline de l'Eglise, tom. iii. p. 18, 145, 146, 171-179) has examined the revolution of the civil, canon, and common, law. Modern France confirms the death which monks have inflicted on themselves, and justly deprives them of all right of inheritance. See Jerom (tom. i. p. 176, 183). The monk Pambo made a sublime answer to Melania, who wished to specify the value of her gift: "Do you offer it to me, or to God? If to God, HE who suspends the mountains in a balance ineed not be informed of the weight of your plate." (Pallad. Hist. Lausiac. c. 10, in the Vit. Patrum, 1. viii. p. 715.) Their solitude jacent country and cities; and, in the first century of their institution, the infidel Zosimus has maliciously observed that, for the benefit of the poor, the Christian monks had reduced a great part of mankind to a state of beggary.56 As long as they maintained their original fervour, they approved themselves, however, the faithful and benevolent stewards of the charity which was entrusted to their care. But their discipline was corrupted by prosperity: they gradually assumed the pride of wealth, and at last indulged the luxury of expense. Their public luxury might be excused by the magnificence of religious worship and the decent motive of erecting durable habitations for an immortal society. But every age of the church has accused the licentiousness of the degenerate monks; who no longer remembered the object of their institution, embraced the vain and sensual pleasures of the world which they had renounced,57 and scandalously abused the riches which had been acquired by the austere virtues of their founders. 58 Their natural descent from such painful and dangerous virtue to the common vices of humanity will not, perhaps, excite much grief or indignation in the mind of a philosopher. The lives of the primitive monks were consumed in penance and solitude, undisturbed by the various occupations which fill the time, and exercise the faculties, of reasonable, active, and social beings. Whenever they were permitted to step beyond the precincts of the monastery, two jealous companions were the mutual guards and spies of each other's actions; and, after their return, they were condemned to forget, or, at least, to suppress, whatever they had seen or heard in the world. Strangers, who professed the orthodox faith, were hospitably entertained in a separate apartment; but their dangerous conversation was restricted to some chosen elders of approved discretion and fidelity. 56 Τὸ πολὺ μέρος τῆς γῆς ᾠκειώσαντο, προφάσει τοῦ μεταδιδόναι πάντα πτωχοίς, πάντας (ὡς εἰπεῖν) πτωχοὺς καταστήσαντες. Zosim. 1. v. p. 325 [c. 23]. Yet the wealth of the Eastern monks was far surpassed by the princely greatness of the Benedictines. 57 The sixth general council (the Quinisext in Trullo, Canon xlvii. in Beveridge, tom. i. p. 213) restrains women from passing the night in a male, or men in a female, monastery. The seventh general council (the second Nicene, Canon xx. in Beveridge, tom. i. p. 325) prohibits the erection of double or promiscuous monasteries of both sexes; but it appears from Balsamon that the prohibition was not effectual. On the irregular pleasures and expenses of the clergy and monks, see Thomassin, tom. iii. p. 1334-1368. 58 I have somewhere heard or read the frank confession of a Benedictine abbot : "My vow of poverty has given me an hundred thousand crowns a year; my vow of obedience has raised me to the rank of a sovereign prince ".-I forget the consequences of his vow of chastity. Except in their presence, the monastic slave might not receive the visits of his friends or kindred; and it was deemed highly meritorious if he afflicted a tender sister or an aged parent by the obstinate refusal of a word or look.59 The monks themselves passed their lives, without personal attachments, among a crowd, which had been formed by accident and was detained, in the same prison, by force or prejudice. Recluse fanatics have few ideas or sentiments to communicate; a special licence of the abbot regulated the time and duration of their familiar visits; and, at their silent meals, they were enveloped in their cowls, inaccessible, and almost invisible, to each other.60 Study is the resource of solitude; but education had not prepared and qualified for any liberal studies the mechanics and peasants, who filled the monastic communities. They might work; but the vanity of spiritual perfection was tempted to disdain the exercise of manual labour, and the industry must be faint and languid which is not excited by the sense of personal interest. tion and According to their faith and zeal, they might employ the day, Their devowhich they passed in their cells, either in vocal or mental visions prayer; they assembled in the evening, and they were awakened in the night, for the public worship of the monastery. The precise moment was determined by the stars, which are seldom clouded in the serene sky of Egypt; and a rustic horn or trumpet, the signal of devotion, twice interrupted the vast silence of the desert.61 Even sleep, the last refuge of the unhappy, was rigorously measured; the vacant hours of the monk heavily rolled along, without business or pleasure; and, before the close of each day, he had repeatedly accused the tedious progress of the Sun.62 In this comfortless state, superstition still pursued and tormented her wretched votaries.63 59 Pior, an Egyptian during the whole visit. might be added. The re monk, allowed his sister to see him: but he shut his eyes 60 The 7th, 8th, 29th, 30th, 31st, 34th, 57th, 60th, 86th, and 95th articles of the Rule of Pachomius impose most intolerable laws of silence and mortification. 61 The diurnal and nocturnal prayers of the monks are copiously discussed by Cassian in the third and fourth books of his Institutions; and he constantly prefers the liturgy, which an angel had dictated to the monasteries of Tabenne. 62 Cassian, from his own experience, describes the acedia, or listlessness of mind and body to which a monk was exposed, when he sighed to find himself alone. Sæpiusque egreditur et ingreditur cellam, et Solem velut ad occasum tardius properantem crebrius intuetur (Institut. x. 1). 6 The temptations and sufferings of Stagirius were communicated by that unfortunate youth to his friend St. Chrysostom. See Middleton's Works, vol. i. p. 107-110. Something similar introduces the life of every saint; and the famous |
