THE TWELVE BOOKS OF JOHN CASSIAN ON THE INSTITUTES OF THE COENOBIA AND THE REMEDIES FOR THE EIGHT PRINCIPAL FAULTS, BOOKS I TO III

THE TWELVE BOOKS OF JOHN CASSIAN

ON THE INSTITUTES OF THE COENOBIA,

AND THE REMEDIES FOR THE EIGHT PRINCIPAL FAULTS.

BOOK I.

OF THE DRESS OF THE MONKS.

CHAPTER I.

Of the Monk's Girdle.

As we are going to speak of the customs and rules of the monasteries, how by God's grace can we better begin than with the actual dress of the monks, for we shall then be able to expound in due course their interior life when we have set their outward man before your eyes. A monk, then, as a soldier of Christ ever ready for battle, ought always to walk with his loins girded. For in this fashion, too, the authority of Holy Scripture shows that they walked who in the Old Testament started the original of this life,--I mean Elijah and Elisha; and, moreover, we know that the leaders and authors of the New Testament, viz., John, Peter, and Paul, and the others of the same rank, walked in the same manner. And of these the first-mentioned, who even in the Old Testament displayed the flowers of a virgin life and an example of chastity and continence, when he had been sent by the Lord to rebuke the messengers of Ahaziah, the wicked king of Israel, because when confined by sickness he had intended to consult Beelzebub, the god of Ekron, on the state of his health, and thereupon the said prophet had met them and said that he should not come down from the bed on which he lay,--this man was made known to the bed-ridden king by the description of the character of his clothing. For when the messengers returned to him and brought back the prophet's message, he asked what the man who had met them and spoken such words was like and how he was dressed. "An hairy man," they said, "and girt with a girdle of leather about his loins;" and by this dress the king at once saw that it was the man of God, and said: "It is Elijah the Tishbite:"(1) i.e., by the evidence of the girdle and the look of the hairy and unkempt body he recognized without the slightest doubt the man of God, because this was always attached to him as he dwelt among so many thousands of Israelites, as if it were impressed as some special sign of his own particular style. Of John also, who came as a sort of sacred boundary between the Old and New Testament, being both a beginning and an ending, we know by the testimony of the Evangelist that "the same John had his raiment of camel's hair and a girdle of skin about his loins."(2) When Peter also had been Jut in prison by Herod and was to be brought forth to be slain on the next day, when the angel stood by him he was charged: "Gird thyself and put on thy shoes."(3) And the angel of the Lord would certainly not have charged him to do this had he not seen that for the sake of his night's rest he had for a while freed his wearied limbs from the girdle usually tied round them. Paul also, going up to Jerusalem and soon to be put in chains by the Jews, was met at Caesarea by the prophet Agabus, who took his girdle and bound his hands and feet to show by his bodily actions the injuries which he was to suffer, and said: "So shall the Jews in Jerusalem bind the man whose girdle this is, and deliver him into the hands of the Gentiles."(1) And surely the prophet would never have brought this forward, or have said "the man whose girdle this is," unless Paul had always been accustomed to fasten it round his loins.

CHAPTER II.

Of the Monk's Robe.

LET the robe also of the monk be such as may merely cover the body and prevent the disgrace of nudity, and keep off harm from cold, not such as may foster the seeds of vanity and pride; for the same apostle tells us: "Having food and covering, with these let us be content."(2) "Covering," he says, not "raiment," as is wrongly found in some Latin copies: that is, what may merely cover the body, not what may please the fancy by the splendour of the attire; commonplace, so that it may not be thought remarkable for novelty of colour or fashion among other men of the same profession; and quite free from anxious carefulness, yet not discoloured by stains acquired through neglect. Lastly, let them be so far removed from this world's fashions as to remain altogether common property for the use of the servants of God. For whatever is claimed by one or a few among the servants of God and is not the common property of the whole body. of the brethren alike is either superfluous or vain, and for that reason to be considered harmful, and affording an appearance of vanity rather than virtue. And, therefore, whatever models we see were not taught either by the saints of old who laid the foundations of the monastic life, or by the fathers of our own time who in their turn keep up at the present day their customs, these we also should reject as superfluous and useless: wherefore they utterly disapproved of a robe of sackcloth as being visible to all and conspicuous, and what from this very fact will not only confer no benefit on the soul but rather minister to vanity and pride, and as being inconvenient and unsuitable for the performance of necessary work for which a monk ought always to go ready and unimpeded. But even if we hear of some respectable persons who have been dressed in this garb, a rule for the monasteries is not, therefore, to be passed by us, nor should the ancient decrees of the holy fathers be upset because we do not think that a few men, presuming on the possession of other virtues, are to be blamed even in regard of those things which they have practised not in accordance with the Catholic rule. For the opinion of a few ought not to be preferred to or to interfere with the general rule for all. For we ought to give unhesitating allegiance and unquestioning obedience, not to those customs and rules which the will of a few have introduced, but to those which a long standing antiquity and numbers of the holy fathers have passed on by an unanimous decision to those that come after. Nor, indeed, ought this to influence us as a precedent for our daily life, that Joram, the wicked king of Israel, when surrounded by bands of his foes, rent his clothes, and is said to have had sackcloth inside them;(3) or that the Ninevites, in order to mitigate the sentence of God, which had been pronounced against them by the prophet, were clothed in rough sackcloth.(4) The former is shown to have been clothed with it secretly underneath, so that unless the upper garment had been rent it could not possibly have been known by any one, and the latter tolerated a covering of sackcloth at a time when, since all were mourning over the approaching destruction of the city and were clothed with the same garments, none could be accused of ostentation. For where there is no special difference and all are alike no harm is done.(5)

CHAPTER III.

Of the Hoods of the Egyptians.

THERE are some things besides in the dress of the Egyptians which concern not the care of the body so much as the regulation of the character, that the observance of simplicity and innocence may be preserved by the very character of the clothing. For they constantly use both by day and by night very small hoods coming down to the end of the neck and shoulders, which only cover the head, in order that they may constantly be moved to preserve the simplicity and innocence of little children by imitating their actual dress.(6) And these men have returned to childhood in Christ and sing at all hours with heart and soul: "Lord, my heart is not exalted nor are mine eyes lofty. Neither have I walked in great matters nor in wonderful things above me. If I was not humbly minded, but exalted my soul: as a child that is weaned is towards his mother."(1)

CHAPTER IV.

Of the Tunics of the Egyptians.

THEY wear also linen tunics(2) which scarcely reach to the elbows, and for the rest leave their hands bare, that the cutting off of the sleeves may suggest that they have cut off all the deeds and works of this world, and the garment of linen teach that they are dead to all earthly conversation, and that hereby they may hear the Apostle saying day by day to them: "Mortify your members which are upon the earth;" their very dress also declaring this: "For ye are dead, and your life is hid with Christ in God;" and again: "And I live, yet now not I but Christ liveth in me. To me indeed the world is crucified, and I to the world."(3)

CHAPTER V.

Of their Cords.(4)

THEY also wear double scarves(5) woven of woollen yarn which the Greeks call <greek>analaboi</greek>, but which we should name girdles(6) or strings,(7) or more properly cords.(8) These falling down over the top of the neck and divided on either side of the throat go round the folds (of the robe) at the armpits and gather them up on either side, so that they can draw up and tuck in close to the body the wide folds of the dress, and so with their arms girt they are made active and ready for all kinds of work, endeavouring with all their might to fulfil the Apostle's charge: "For these hands have ministered not only to me but to those also who are with me," "Neither have we eaten any man's bread for nought, but with labour and toil working night and day that we should not be burdensome to any of you." And: "If any will not work neither let him eat."(9)

CHAPTER VI.

Of their Capes.(10)

NEXT they cover their necks and shoulders with a narrow cape, aiming at modesty of dress as well as cheapness and economy; and this is called in our language as well as theirs mafors; and so they avoid both the expense and the display of cloaks and great coats.

CHAPTER VII.

Of the Sheepskin and the Goatskin.(11)

THE last article of their dress is the goat-skin, which is called melotes, or pera,(12) and a staff, which they carry in imitation of those who foreshadowed the lines of the monastic life in the Old Testament, of whom the Apostle says: "They wandered about in sheepskins and goatskins, being in want, distressed, afflicted; of whom the world was not worthy; wandering in deserts, and in mountains, and in dens, and in caves of the earth."(13) And this garment of goatskin signifies that having destroyed all wantonness of carnal passions they ought to continue in the utmost sobriety of virtue, and that nothing of the wantonness or heat of youth, or of their old lightmindedness, should remain in their bodies.

CHAPTER VIII.

Of the Staff of the Egyptians.

FOR Elisha, himself one of them, teaches that the same men used to carry a staff; as he says to Gehazi, his servant, when sending him to raise the woman's son to life: "Take my staff and run and go and place it on the lad's face that he may live."(14) And the prophet would certainly not have given it to him to take unless he had been in the habit of constantly carrying it about in his hand. And the carrying of the staff spiritually teaches that they ought never to walk unarmed among so many barking dogs of faults and invisible beasts of spiritual wickedness (from which the blessed David, in his longing to be free, says: "Deliver not, O Lord, to the beasts the soul that trusteth in Thee"),(1) but when they attack them they ought to beat them off with the sign of the cross and drive them far away; and when they rage furiously against them they should annihilate them by the constant recollection of the Lord's passion and by following the example of His mortified life.

CHAPTER IX.

Of their Shoes.

But refusing shoes, as forbidden by the command of the gospel, if bodily weakness or the morning cold in winter or the scorching heat of midday compels them, they merely protect their feet with sandals, explaining that by the use of them and the Lord's permission it is implied that if, while we are still in this world we cannot be completely set free from care and anxiety about the flesh, nor can we be altogether released from it, we should at least provide for the wants of the body with as little fuss and as slight an entanglement as possible: and as for the feet of our soul which ought to be ready for our spiritual race and always prepared for preaching the peace of the gospel (with which feet we run after the odour of the ointments of Christ, and of which David says: "I ran in thirst," and Jeremiah: "But I am not troubled, following Thee"),(2) we ought not to suffer them to be entangled in the deadly cares of this world, filling our thoughts with those things which concern not the supply of the wants of nature, but unnecessary and harmful pleasures. And this we shall thus fulfil if, as the Apostle advises, we "make not provision for the flesh with its lusts."(3) But though lawfully enough they make use of these sandals, as permitted by the Lord's command, yet they never suffer them to remain on their feet when they approach to celebrate or to receive the holy mysteries, as they think that they ought to observe in the letter that which was said to Moses and to Joshua, the son of Nun: "Loose the latchet of thy shoe: for the place whereon thou standest is holy ground."(4)

CHAPTER X.

Of the modification in the observances which may be permitted in accordance with the character of the climate or the custom of the district.

So much may be said, that we may not appear to have left out any article of the dress of the Egyptians. But we need only keep to those which the situation of the place and the customs of the district permit. For the severity of the winter does not allow us to be satisfied with slippers(6) or tunics or a single frock; and the covering of tiny hoods or the wearing of a sheepskin would afford a subject for derision instead of edifying the spectators. Wherefore we hold that we ought to introduce only those things which we have described above, and which are adapted to the humble character of our profession and the nature of the climate, that the chief thing about our dress maybe not the novelty of the garb, which might give some offence to men of the world, but its honourable simplicity.

CHAPTER XI.

Of the Spiritual Girdle and its Mystical Meaning.(7)

CLAD, therefore, in these vestments, the soldier of Christ should know first of all that he is protected by the girdle tied round him, not only that he may be ready in mind for all the work and business of the monastery, but also that he may always go without being hindered by his dress. For he will be proved to be the more ardent in purity of heart for spiritual progress and the knowledge of Divine things in proportion as he is the more earnest in his zeal for obedience and work. Secondly, he should realize that in the actual wearing of the girdle there is no small mystery declaring what is demanded of him. For the girding of the loins and binding them round with a dead skin signifies that he bears about the mortification of those members in which are contained the seeds of lust and lasciviousness, always knowing that the command of the gospel, which says, "Let your loins be girt about, "(8) is applied to him by the Apostle's interpretation; to wit, "Mortify your members which are upon the earth; fornication, uncleanness, lust, evil concupiscence."(9)And so we find in Holy Scripture that only those were girt with the girdle in whom the seeds of carnal lust are found to be destroyed, and who sing with might and main this utterance of the blessed David: "For I am become like a bottle in the frost,"(1) because when the sinful flesh is destroyed in the inmost parts they can distend by the power of the spirit the dead skin of the outward man. And therefore he significantly adds "in the frost," because they are never satisfied merely with the mortification of the heart, but also have the motions of the outward man and the incentives of nature itself frozen by the approach of the frost of continence from without, if only, as the Apostle says, they no longer allow any reign of sin in their mortal body, nor wear a flesh that resists the spirit."(2)

BOOK II.

OF THE CANONICAL SYSTEM OF THE NOCTURNAL PRAYERS AND PSALMS.

CHAPTER I.

Of the Canonical System of the Nocturnal Prayers and Psalms.

Girt, therefore, with this twofold girdle of which we have spoken,(3) the soldier of Christ should next learn the system of the canonical prayers and Psalms which was long ago arranged by the holy fathers in the East. Of their character, however, and of the way in which we can pray, as the Apostle directs, "without ceasing,"(4) we shall treat, as the Lord may enable us, in the proper place, when we begin to relate the Conferences of the Elders.

CHAPTER II.

Of the difference of the number of Psalms appointed to be sung in all the provinces.

For we have found that many in different countries, according to the fancy of their mind (having, indeed, as the Apostle says, "a zeal, for God but not according to Knowledge"(5), have made for themselves different rules and arrangements in this matter. For some have appointed that each night twenty or thirty Psalms should be said, and that these should be prolonged by the music of antiphonal singing, and by the addition of some modulations as well. Others have even tried to go beyond this number. Some use eighteen. And in this way we have found different rules appointed in different places, and the system and regulations that we have seen are almost as many in number as the monasteries and cells which we have visited. There are some, too, to whom it has seemed good that in the day offices of prayer, viz., Tierce, Sext, and Nones,(7) the number of Psalms and prayers should be made to correspond exactly to the number of the hours at which the services are offered up to the Lord.(8) Some have thought fit that six Psalms should be assigned to each service of the day. And so I think it best to set forth the most ancient system of the fathers which is still observed by the servants of God throughout the whole of Egypt, so that your new monastery in its untrained infancy in Christ(9) may be instructed in the most ancient institutions of the earliest fathers.

CHAPTER III.

Of the observance of one uniform rule throughout the whole of Egypt, and of the election of those who are set over the brethren.

And so throughout the whole of Egypt and the Thebaid, where monasteries are not rounded at the fancy of every man who renounces the world, but through a succession of fathers and their traditions last even to the present day, or are rounded so to last, in these we have noticed that a prescribed system of prayers is observed in their evening assemblies and nocturnal vigils. For no one is allowed to preside over the assembly of the brethren, or even over himself, before he has not only deprived himself of all his property but has also learnt the fact that he is not his own maker and has no authority over his own actions. For one who renounces the world, whatever property or riches he may possess, must seek the common dwelling of a Coenobium, that he may not flatter himself in any way with what he has forsaken or what he has brought into the monastery. He must also be obedient to all, so as to learn that he must, as the Lord says,(1) become again a little child, arrogating nothing to himself on the score of his age and the number of the years which he now counts as lost while they were spent to no purpose in the world and, as he is only a beginner, and because of the novelty of the apprenticeship, which he knows he is serving in Christ's service, he should not hesitate to submit himself even to his juniors. Further, he is obliged to habituate himself to work and toil, so as to prepare with his own hands; in accordance with the Apostle's command,(2) daily supply of food, either for his own use or for the wants of strangers; and that he may also forget the pride and luxury of his past life, and gain by grinding toil humility of heart. And so no one is chosen to be set over a congregation of brethren before that he who is to be placed in authority has learnt by obedience what he ought to enjoin on those who are to submit to him, and has discovered from the rules of the Elders what he ought to teach to his juniors. For they. say that to rule or to be ruled well needs a wise man, and they call it the greatest gift and grace of the Holy Spirit, since no one can enjoin salutary precepts on those who submit to him but one who has previously been trained in all the rules of virtue; nor can any one obey an EIder but one who has been filled with the love of God and perfected in the virtue of humility. And so we see that there is a variety of rules and regulations in use throughout other districts, because we often have the audacity to preside over a monastery without even having learnt the system of the Elders, and appoint ourselves Abbots before we have, as we ought, professed ourselves disciples, and are readier to require the observance of our own inventions than to preserve the well-tried teaching of our predecessors. But, while we meant to explain the best system of prayers to be observed, we have in our eagerness for the institutions of the fathers anticipated by a hasty digression the account which we were keeping back for its proper place. And so let us now return to the subject before us.

CHAPTER IV.

How throughout the whole of Egypt and the Thebaid the number of Psalms is fixed at twelve.

So, as we said, throughout the whole of Egypt and the Thebaid the number of Psalms is fixed at twelve both at Vespers and in the office of Nocturns,(3) in such a way that at the close two lessons follow, one from the Old and the other from the New Testament.(4) And this arrangement, fixed ever so long ago, has continued unbroken to the present day throughout so many ages, in all the monasteries of those districts, because it is said that it was no appointment of man's invention, but was brought down from heaven to the fathers by the ministry of an angel.

CHAPTER V.

How the fact that the number of the Psalms was to be twelve was received from the teaching of an angel.

For in the early days of the faith when only a few, and those the best of men, were known by the name of monks, who, as they received that mode of life from the Evangelist Mark of blessed memory, the first to preside over the Church of Alexandria as Bishop, not only preserved those grand characteristics for which we read, in the Acts of the Apostles, that the Church and multitude of believers in primitive times was famous ("The multitude of believers had one heart and one soul. Nor did any of them say that any of the things which he possessed was his own: but they had all things common; for as many as were owners of lands or houses sold them, and brought the price of the things which they sold, and laid it at the feet of the Apostles, and distribution was made to every man as he had need"),(5) but they added to these characteristics others still more sublime. For withdrawing into more secluded spots outside the cities they led a life marked by such rigorous abstinence that even to those of another creed the exalted character of their life was a standing marvel. For they gave themselves up to the reading of Holy Scripture and to prayers and to manual labour night and day with such fervour that they had no desire or thoughts of food--unless on the second or third day bodily hunger reminded them, and they took their meat and drink not so much because they wished for it as because it was necessary for life; and even then they took it not before sunset, in order that they might connect the hours of daylight with the practice of spiritual meditations, and the care of the body with the night, and might perform other things much more exalted than these. And about these matters, one who has never heard anything from one who is at home in such things, may learn from ecclesiastical history.(2) At that time, therefore, when the perfection of the primitive Church remained unbroken, and was still preserved fresh in the memory by their followers and successors, and when the fervent faith of the few had not yet grown lukewarm by being dispersed among the many, the venerable fathers with watchful care made provision for those to come after them, and met together to discuss what plan should be adopted for the daily worship throughout the whole body of the brethren; that they might hand on to those who should succeed them a legacy of piety and peace that was free from all dispute and dissension, for they were afraid that in regard of the daily services some difference or dispute might arise among those who joined together in the same worship, and at some time or other it might send forth a poisonous root of error or jealousy or schism among those who came after. And when each man m proportion to his own fervour--and unmindful of the weakness of others--thought that that should be appointed which he judged was quite easy by considering his own faith and strength, taking too little account of what would be possible for the great mass of the brethren in general (wherein a very large proportion of weak ones is sure to be found); and when in different degrees they strove, each according to his own powers, to fix an enormous number of Psalms, and some were for fifty, others sixty, and some, not content with this number, thought that they actually ought to go beyond it,--there was such a holy difference of opinion in their pious discussion on the rule of their religion that the time for their Vesper office came before the sacred question was decided; and, as they were going to celebrate their daily rites and prayers, one rose up in the midst to chant the Psalms to the Lord. And while they were all sitting (as is still the custom in Egypt(3)), with their minds intently fixed on the words of the chanter, when he had sung eleven Psalms, separated by prayers introduced between them, verse after verse being evenly enunciated,(4) he finished the twelfth with a response of Alleluia,(5) and then, by his sudden disappearance from the eyes of all, put an end at once to their discussion and their service.(6)

CHAPTER VI.

Of the Custom of having Twelve Prayers.

Whereupon the venerable assembly of the Fathers understood that by Divine Providence a general rule had been fixed for the congregations of the brethren through the angel's direction, and so decreed that this number should be preserved both in their evening and in their nocturnal services; and when they added to these two lessons, one from the Old and one from the New Testament, they added them simply as extras and of their own appointment, only for those who liked, and who were eager to gain by constant study a mind well stored with Holy Scripture. But on Saturday and Sunday they read them both from the New Testament; viz., one from the Epistles(7) or the Acts of the Apostles, and one from the Gospel.(8) And this also those do whose concern is the reading and the recollection of the Scriptures, from Easter to Whitsuntide.(9)

CHAPTER VII.

Of their Method of Praying.

These aforesaid prayers, then, they begin and finish in such a way that when the Psalm is ended they do not hurry at once to kneel down, as some of us do in this country, who, before the Psalm is fairly ended, make haste to prostrate themselves for prayer, in their hurry to finish the service(1) as quickly as possible. For though we have chosen to exceed the limit which was anciently fixed by our predecessors, supplying the number of the remaining Psalms, we are anxious to get to the end of the service, thinking of the refreshment of the wearied body rather than looking for profit and benefit from the prayer. Among them, therefore, it is not so, but before they bend their knees they pray for a few moments, and while they are standing up spend the greater part of the time in prayer. And so after this, for the briefest space of time, they prostrate themselves to the ground, as if but adoring the Divine Mercy, and as soon as possible rise up, and again standing erect with outspread hands--just as they had been standing to pray before--remain with thoughts intent upon their prayers. For when you lie prostrate for any length of time upon the ground you are more open to an attack, they say, not only of wandering thoughts but also slumber. And would that we too did not know the truth of this by experience and daily practice--we who when prostrating ourselves on the ground too often wish for this attitude to be prolonged for some time, not for the sake of our prayer so much as for the sake of resting. But when he who is to "collect" the prayer(2) rises from the ground they all start up at once, so that no one would venture to bend the knee before he bows down, nor to delay when he has risen from the ground, lest it should be thought that he has offered his own prayer independently instead of following the leader to the close.

CHAPTER VIII.

Of the Prayer which follows the Psalm.

That practice too which we have observed in this country--viz., that while one sings. to the end of the Psalm, all standing up stag together with a loud voice, "Glory be to the Father and to the Son and to the Holy Ghost" --we have never heard anywhere throughout " the East, but there, while all keep silence when the Psalm is finished, the prayer that follows is offered up by the singer. But with this hymn in honour of the Trinity only the whole Psalmody(3) is usually ended.(4)

CHAPTER IX.

Of the characteristics of the prayer, the fuller treatment of which is reserved for the Conferences of the EIders.

And as the plan of these Institutes leads us to the system of the canonical prayers, the fuller treatment of which we will however reserve for the Conferences of the Elders (where we shall speak of them at greater length when we have begun to tell in their own words of the character of their prayers, and how continuous they are), still I think it well, as far as the place and my narrative permit, as the occasion offers itself, to glance briefly for the present at a few points, so that by picturing in the meanwhile the movements of the outer man, and by now laying the foundations, as it were, of the prayer, we may afterwards, when we come to speak of the inner man, with less labour build up the complete edifice of his prayers; providing, above all for this, that if the end of life should overtake us and cut us off from finishing the narration which we are anxious (D.V.) fitly to compose, we may at least leave in this work the beginnings of so necessary a matter to you, to whom everything seems a delay, by reason of the fervour of your desire: so that, if a few more years of life are granted to us, we may at least mark out for you some outlines of their prayers, that those above all who live in monasteries may have some information about them; providing also, at the same time, that those who perhaps may meet only with this book, and be unable to procure the other, may find that they are supplied with some sort of information about the nature of their prayers; and as they are instructed about the dress and clothing of the outer man, so too they may not be ignorant what his behaviour ought to be in offering spiritual sacrifices. Since, though these books, which we are now arranging with the Lord's help to write, are mainly taken up with what belongs to the outer man and the customs of the Coenobia, yet those will rather be concerned with the training of the inner man and the perfection of the heart, and the life and doctrine of the Anchorites.

CHAPTER X.

Of the silence and conciseness with which the Collects are offered up by the Egyptians.

When, then, they meet together to celebrate the aforementioned rites, which they term synaxes,(1) they are all so perfectly silent that, though so large a number of the brethren is assembled together, you would not think a single person was present except the one who stands up and chants the Psalm in the midst; and especially is this the case when the prayer is offered up,(2) for then there is no spitting, no clearing of the throat, or noise of coughing, no sleepy yawning with open mouths, and gaping, and no groans or sighs are uttered, likely to distract those standing near. No voice is beard save that of the priest concluding the prayer, except perhaps one that escapes the lips through aberration of mind and unconsciously takes the heart by surprise, inflamed as it is with an uncontrollable and irrepressible fervour of spirit, while that which the glowing mind is unable to keep to itself strives through a sort of unutterable groaning to make its escape from the inmost chambers of the breast. But if any one infected with coldness of mind prays out loud or emits any of those sounds we have mentioned, or is overcome by a fit of yawning, they declare that he is guilty of a double fault.

He is blameworthy, first, as regards his own prayer because he offers it to God in a careless way; and, secondly, because by his unmannerly noise he disturbs the thoughts of another who would otherwise perhaps have been able to pray with greater attention. And so their rule is that the prayer ought to be brought to an end with a speedy conclusion, lest while we are lingering over it some superfluity of spittle or phlegm should interfere with the close of our prayer. And, therefore, while it is still glowing the prayer is to be snatched as speedily as possible out of the jaws of the enemy, who, although he is indeed always hostile to us, is yet never more hostile than when he sees that we are anxious to offer up prayers to God against his attacks; and by exciting wandering thoughts and all sorts of rheums he endeavours to distract our minds from attending to our prayers, and by this means tries to make it grow cold, though begun with fervour. Wherefore they think it best for the prayers to be short and offered up very frequently:(3) on the one hand that by so often praying to the Lord we may be able to cleave to Him continually; on the other, that when the devil is lying in wait for us, we may by their terse brevity avoid the darts with which he endeavours to wound us especially when we are saying our prayers.

CHAPTER XI.

Of the system according to which the Psalms are said among the Egyptians.

And, therefore, they do not even attempt to finish the Psalms, which they sing in the service, by an unbroken and continuous recitation. But they repeat them separately and bit by bit, divided into two or three sections, according to the number of verses, with prayers in between.(4) For they do not care about the quantity of verses, but about the intelligence of the mind; aiming with all their might at this: "I will sing with the spirit: I will sing also with the understanding."(5) And so they consider it better for ten verses to be sung with understanding and thought(6) than for a whole Psalm to be poured forth with a bewildered mind. And this is sometimes caused by the hurry of the speaker, when, thinking of the character and number of the remaining Psalms to be sung, he takes no pains to make the meaning clear to his hearers, but hastens on to get to the end of the service. Lastly, if any of the younger monks, either through fervour of spirit or because he has not yet been properly taught, goes beyond the proper limit of what is to be sung, the one who is singing the Psalm is stopped by the senior clapping his hands where he sits in his stall, and making them all rise for prayer. Thus they take every possible care that no weariness may creep in among them as they sit through the length of the Psalms, as thereby not only would the singer himself lose the fruits of understanding, but also loss would be incurred by those whom he made to feel the service a weariness by going on so long. They also observe this with the greatest care; viz., that no Psalm should be said with the response of Alleluia except those which are marked with the inscription of Alleluia in their title.(1) But the aforesaid number of twelve Psalms they divide in such a way that. if there are two brethren they each sing six; if there are three, then four; and if four, three each. A smaller number than this they never sing in the congregation, and accordingly, however large a congregation is assembled, not more than four brethren sing in the service.(2)

CHAPTER XII.

Of the reason why while one sings the Psalms the rest sit down during the service; and of the zeal with which they afterwards prolong their vigils in their cells till daybreak.

This canonical system of twelve Psalms, of which we have spoken, they render easier by such bodily rest that when, after their custom, they celebrate these services, they all, except the one who stands up in the midst to recite the Psalms, sit in very low stalls and follow the voice of the singer with the utmost attention of heart. For they are so worn out with fasting and working all day and night that, unless they were. helped by some such indulgence, they could not possibly get through this number standing up. For they allow no time to pass idly without the performance of some work, because not only do they strive with all earnestness to do with their hands those things which can be done in daylight, but also with anxious minds they examine into those sorts of work which not even the darkness of night can put a stop to, as they hold that they will gain a far deeper insight into subjects of spiritual contemplation With purity of heart, the more earnestly that they devote themselves to work and labour. And therefore they consider that a moderate allowance of canonical prayers was divinely arranged in order that for those who are very ardent in faith room might be left in which their never-tiring flow of virtue might spend itself, and notwithstanding no loathing arise in their wearied and weak bodies from too large a quantity. And so, when the offices of the canonical prayers have been duly finished, every one returns to his own cell (which he inhabits alone, or is allowed to share with only one other whom partnership in work or training in discipleship and learning has joined with him, or perhaps similarity of character has made his companion), and again they offer with greater earnestness the same service of prayer, as their special private sacrifice, as it were; nor do any of them give themselves up any further to rest and sleep till when the brightness of day comes on the labours of the day succeed the labours and meditations of the night.

CHAPTER XIII.

The reason why they are not allowed to go to sleep after the night service.s

And these labours they keep up for two reasons, besides this consideration,--that they believe that when they are diligently exerting themselves they are offering to God a sacrifice of the fruit of their hands. And, if we are aiming at perfection; we also ought to observe this with the same diligence. First, lest our envious adversary, jealous of our purity against which he is always plotting, and ceaselessly hostile to us, should by some illusion in a dream pollute the purity which has been gained by the Psalms and prayers of the night: for after that satisfaction which we have offered for our negligence and ignorance, and the absolution implored with profuse sighs in our confession, he anxiously tries, if he finds some time given to repose, to defile us; then above all endeavouring to overthrow and weaken our trust in God when he sees by the purity of our prayers that we are making most fervent efforts towards God: so that sometimes, when he has been unable to injure some the whole night long, he does his utmost to disgrace them in that short hour. Secondly, because, even if no such dreaded illusion of the devil arises, even a pure sleep in the interval produces laziness in the case of the monk who ought soon to wake up; and, bringing on a sluggish torpor in the mind, it dulls his vigour throughout the whole day, and deadens that keenness of perception and exhausts that energy(1) of heart which would be capable of keeping us all day long more watchful against all the snares of the enemy and more robust. Wherefore to the Canonical Vigils them are added these private watchings, and they submit to them with the greater care, both in order that the purity which has been gained by Psalms and prayers may not be lost, and also that a more intense carefulness to guard us diligently through the day may be secured beforehand by the meditation of the night.

CHAPTER XIV.

Of the way in which they devote themselves in their cells equally to manual labour and to prayer.

And therefore they supplement their prayer by the addition of labour, lest slumber might steal upon them as idlers. For as they scarcely enjoy any time of leisure, so there is no limit put to their spiritual meditations. For practising equally the virtues of the body and of the soul, they balance what is due to the outer by what is profitable to the inner man(2) steadying the slippery motions of the heart and the shifting fluctuations of the thoughts by the weight of labour, like some strong and immoveable anchor, by which the changeableness and wanderings of the heart, fastened within the barriers of the cell, may be shut up in some perfectly secure harbour, and so, intent only on spiritual meditation and watchfulness over the thoughts, may not only forbid the watchful mind to give a hasty consent to any evil suggestions, but may also keep it safe from any unnecessary and idle thoughts: so that it is not easy to say which depends on the other--I mean, whether they practise their incessant manual labour for the sake of spiritual meditation, or whether it is for the sake of their continuous labours that they acquire such remarkable spiritual proficiency and light of knowledge.

CHAPTER XV.

Of the discreet rule by which every one must retire to his cell after the close of the prayers; and(3) of the rebuke to which any one who does otherwise is subject.

And so, when the Psalms are finished, and the daily assembly, as we said above, is broken up, none of them dares to loiter ever so little or to gossip with another: nor does he presume even to leave his cell throughout the whole day, or to forsake the work which he is wont to carry on in it, except when they happen to be called out for the performance of some necessary duty, which they fulfil by going out of doors so that there may not be any chattering at all among them. But every one does the work assigned to him in such a way that, by repeating by heart some Psalm or passage of Scripture, he gives no opportunity or time for dangerous schemes or evil designs, or even for idle talk, as both mouth and heart are incessantly taken up with spiritual meditations. For they are most particular in observing this rule, that none of them, and especially of the younger ones, may be caught stopping even for a moment or going anywhere together with another, or holding his hands in his. But, if they discover any who in defiance of the discipline of this rule have perpetrated any of these forbidden things, they pronounce them guilty of no slight fault, as contumacious and disobedient to the rules; nor are they free from suspicion of plotting and nefarious designs. And, unless they expiate their fault by public penance when all the brethren are gathered together, none of them is allowed to be present at the prayers of the brethren.

CHAPTER XVI.

How no one is allowed to pray with one who has been suspended from prayer.

Further, if one of them has been suspended from prayer for some fault which he has committed, no one has any liberty of praying with him before he performs his penance on the ground,(4) and reconciliation and pardon for his offence has been publicly granted to him by the Abbot before all the brethren. For by a plan of this kind they separate and cut themselves off from fellowship with him in prayer for this reason--because they believe that one who is suspended from prayer is, as the Apostle says, "delivered unto Satan:"(5) and if any one, moved by an ill-considered affection, dares to hold communion with him in prayer before he has been received by the EIder, he makes himself partaker of his damnation, and delivers himself up of his own free will to Satan, to whom the other had been consigned for the correction of his guilt. And in this he falls into a more grievous offence because, by uniting with him in fellowship either in talk or in prayer, he gives him grounds for still greater arrogance, and only encourages and makes worse the obstinacy of the offender. For, by giving him a consolation that is only hurtful, he will make his heart still harder, and not let him humble himself for the fault for which he was excommunicated; and through this he will make him hold the Elder's rebuke as of no consequence, and harbour deceitful thoughts about satisfaction and absolution.

CHAPTER XVII.

How he who rouses them for prayer ought to call them at the usual time.

But he who has been entrusted with the office of summoning the religious assembly and with the care of the service should not presume to rouse the brethren for their daily vigils irregularly, as he pleases, or as he may wake up in the night, or as the accident of his own sleep or sleeplessness may incline him. But, although daily habit may constrain him to wake at the usual hour, yet by often and anxiously ascertaining by the course of the stars the right hour for service, he should summon them to the office of prayer, lest he be found careless in one of two ways: either if, overcome with sleep, he lets the proper hour of the night go by, or if, wanting to go to bed and impatient for his sleep, he anticipates it, and so may be thought to have secured is own repose instead of attending to the spiritual office and the rest of all the others.(1)

CHAPTER XVIII.

How they do not kneel from the evening of Saturday till the evening of Sunday.

This, too, we ought to know,--that from the evening of Saturday which precedes the Sunday,(2) up to the following evening, among the Egyptians they never kneel, nor from Easter to Whitsuntide;(3) nor do they at these times observe a rule of fasting,(4) the reason for which shall be Explained in its proper place in the Conferences of the Elders,(5) if the Lord permits. At present we only propose to run through the causes very briefly, lest our book exceed its due limits and prove tiresome or burdensome to the reader.

BOOK III.

OF THE CANONICAL SYSTEM OF THE DAILY PRAYERS AND PSALMS.

CHAPTER I.

Of the services of the third, sixth, and ninth hours, which are observed in the regions of Syria.

The nocturnal system of prayers and Psalms as observed throughout Egypt has been, I think, by God's help, explained so far as our slender ability was able; and now we must speak of the services of Tierce, Sext, and None, according to the rule of the monasteries of Palestine and Mesopotamia,(6) as we said in the Preface, and must moderate by the customs of these the perfection and inimitable rigour of the discipline of the Egyptians.

CHAPTER II.

How among the Egyptians they apply themselves all day long to prayer and Psalm continually, with the addition of work, without distinction of hours.

For among them (viz., the Egyptians) these offices which we are taught to render to the Lord at separate hours and at intervals of time, with a reminder from the converter, are celebrated continuously throughout the whole day, with the addition of work, and that of their own free will. For manual labour is incessantly practised by them in their cells in such a way that meditation on the Psalms and the rest of the Scriptures is never entirely omitted. And as with it at every moment they mingle suffrages and prayers, they spend the whole day in those offices which we celebrate at fixed times. Wherefore, except Vespers and Nocturns, there are no public services among them in the day except on Saturday and Sunday, when they meet together at the third hour (or the purpose of Holy Communion.(1) For that which is continuously offered is more than what is rendered at intervals of time; and more acceptable as a free gift than the duties which are performed by the compulsion of a rule: as David for this rejoices somewhat exultingly when he says, "Freely will I sacrifice unto Thee;" and, "Let the free will offerings of my mouth be pleasing to Thee, O Lord."(2)

CHAPTER III.

How throughout all the East the services of Tierce, Sext, and None are ended with only three Psalms and prayers each; and the reason why these spiritual offices are assigned more particularly to those hours.

And so in the monasteries of Palestine and Mesopotamia and all the East the services of the above-mentioned hours are ended each day with three Psalms apiece, so that constant prayers may be offered to God at the appointed times, and yet, the spiritual duties being completed with due moderation, the necessary offices of work may not be in any way interfered with: for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open.(3) Nor is it without good reasons that these times are more particularly assigned to religious offices, since at them what completed the promises and summed up our salvation was fulfilled. For we can show that at the third hour the Holy Spirit, who had been of old promised by the prophets, descended in the first instance on the Apostles assembled together for prayer. For when in their astonishment at the speaking with tongues, which proceeded from them through the outpouring of the Holy Ghost upon them, the unbelieving people of the Jews mocked and said that they were full of new wine, then Peter, standing up in the midst of them, said: "Men of Israel, and all ye who dwell at Jerusalem, let this be known unto you, and consider my words. For these men are not, as ye imagine, drunk, since it is the third hour of the day; but this is that which was spoken by the prophet Joel: and it shall come to pass in the last days, saith the Lord, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams. And indeed upon my servants and my handmaids in those days I will pour out of my Spirit, and they shall prophesy."(4) And all of this was fulfilled at the third hour, when the Holy Spirit, announced before by the prophets, came at that hour and abode upon the Apostles. But at the sixth hour the spotless Sacrifice, our Lord and Saviour, was offered up to the Father, and, ascending the cross for the salvation of the whole world, made atonement for the sins of mankind, and, despoiling principalities and powers, led them away openly; and all of us who were liable to death and bound by the debt of the handwriting that could not be paid, He freed, by taking it away out of the midst and affixing it to His cross for a trophy,(5) At the same hour, too, to Peter, in an ecstasy of mind, there was divinely revealed both the calling of the Gentiles by the letting down of the Gospel vessel from heaven, and also the cleansing of all the living creatures contained in it, when a voice came to him and said to him: "Rise, Peter; kill and eat; "(6) which vessel, let down from heaven by the four corners, is plainly seen to signify nothing else than the Gospel. For although, as it is divided by the fourfold narrative of the Evangelists, it seems to have "four corners" (or beginnings), yet the body of the Gospel is but one; embracing, as it does, the birth as well as the Godhead, and the miracles as well as the passion of one and the same Christ. Excellently, too, it says not "of linen" but "as if of linen." For linen signifies death. Since, then, our Lord's death and passion were not undergone by the law of human nature, but of His own free will, it says "as if of linen." For when dead according to the flesh He was not dead according to the spirit, because "His soul was not left in hell, neither did His flesh see corruption."(1) And again He says: "No man taketh My life from Me but I lay it down of Myself. I have power to lay it down, and I have power to take it again."(2) And so in this vessel of the Gospels let down from heaven, that is written by the Holy Ghost, all the nations which were formerly outside the observance of the law and reckoned as unclean now flow together through belief in the faith that they may to their salvation be turned away from the worship of idols and be serviceable for health-giving food, and are brought to Peter and cleansed by the voice of the Lord. But at the ninth hour, penetrating to hades, He there by the brightness of His splendour extinguished the indescribable darkness of hell, and, bursting its brazen gates and breaking the iron bars brought away with Him to the skies the captive band of saints which was there shut up and detained in the darkness of inexorable hell,(3) and, by taking away the fiery sword, restored to paradise its original inhabitants by his pious confession. At the same hour, too, Cornelius, the centurion, continuing with his customary devotion in his prayers, is made aware through the converse of the angel with him that his prayers and alms are remembered before the Lord, and at the ninth hour the mystery(4) of the calling of the Gentiles is clearly shown to him, which had been revealed to Peter in his ecstasy of mind at the sixth hour. In another passage, too, in the Acts of the Apostles, we are told as follows about the same time: "But Peter and John went up into the temple at the hour of prayer, the ninth hour."(5) And by these notices it is clearly proved that these hours were not without good reason consecrated with religious services by holy and apostolic men, and ought to be observed in like manner by us, who, unless we are compelled, as it were, by some rule to discharge these pious offices at least at stated times, either through sloth or through forgetfulness, or being absorbed in business, spend the whole day without engaging in prayer. But concerning the evening sacrifices what is to be said, since even in the Old Testament these are ordered to be offered continually by the law of Moses? For that the morning whole-burnt offerings and evening sacrifices were offered every day continually in the temple, although with figurative offerings, we can show from that which is sung by David: "Let my prayer be set forth in Thy sight as the incense, and let the lifting up of my hands be an evening sacrifice,"(6) in which place we can understand it in a still higher sense of that true evening sacrifice which was given by the Lord our Saviour in the evening to the Apostles at the Supper, when He instituted the holy mysteries of the Church, and of that evening sacrifice which He Himself, on the following day, in the end of the ages, offered up to the Father by the lifting up of His hands for the salvation of the whole world; which spreading forth of His hands on the Cross is quite correctly called a "lifting up." For when we were all lying in hades He raised us to heaven, according to the word of His own promise when He says: "When I am lifted up from the earth, I will draw all men unto Me."(7) But concerning Martins, that also teaches us which it is customary every day to sing at it: "O God, my God, to Thee do I watch at break of day;" and "I will meditate on Thee in the morning;" and " I prevented the dawning of the day and cried;" and again, " Mine eyes to Thee have prevented the morning, that I might meditate on Thy words."(8) At these hours too that householder in the Gospel hired labourers into his vineyard. For thus also is he described as having hired them in the early morning, which time denotes the Mattin office; then at the third hour; then at the sixth; after this, at the ninth; and last of all, at the eleventh,(9) by which the hour of the lamps(10) is denoted.(11)

CHAPTER IV.

How the Mattin office was not appointed by an ancient tradition but was started in our own day for a definite reason.

But you must know that this Mattins, which is now very generally observed in Western countries, was appointed as a canonical office in our own day, and also in our own monastery, where our Lord Jesus Christ was born of a Virgin and deigned to submit to growth in infancy as man, and where by His Grace He supported our own infancy, still tender in religion, and, as it were, fed with milk.(1) For up till that time we find that when this office of Mattins (which is generally celebrated after a short interval after the Psalms and prayers of Nocturns in the monasteries of Gaul) was finished, together with the daily vigils, the remaining hours were assigned by our Elders to bodily refreshment. But when some rather carelessly abused this indulgence and prolonged their time for sleep too long, as they were not obliged by the requirements of any service to leave their cells or rise from their beds till the third hour; and when, as well as losing their labour, they were drowsy from excess of sleep in the daytime, when they ought to have been applying themselves to some duties, (especially on those days when an unusually oppressive weariness was caused by their keeping watch from the evening till the approach of morning), a complaint was brought to the Elders by some of the brethren who were ardent in spirit and in no slight measure disturbed by this carelessness, and it was determined by them after long discussion and anxious consideration that up till sunrise, when they could without harm be ready to read or to undertake manual labour, time for rest should be given to their wearied bodies, and after this they should all be summoned to the observance of this service and should rise from their beds, and by reciting three Psalms and prayers (after the order anciently fixed for the observance of Tierce and Sext, to signify the confession of the Trinity)(2) should at the same time by an uniform arrangement put an end to their sleep and make a beginning to their work. And this form, although it may seem to have arisen out of an accident and to have been appointed within recent memory for the reason given above, yet it clearly makes up according to the letter that number which the blessed David indicates (although it can be taken spiritually): "Seven times a day do I praise Thee because of Thy righteous judgments."(3) For by the addition of this service we certainly hold these spiritual assemblies seven times a day, and are shown to sing praises to God seven times in it.(4) Lastly, though this same form, starting from the East, has most beneficially spread to these parts, yet still in some long-established monasteries In the East, which will not brook the slightest violation of the old rules of the Fathers, it seems never to have been introduced.(5)

CHAPTER V.

How they ought not to go back to bed again after the Mattin prayers.

But some in this province, not knowing the reason why this office was appointed and introduced, go back again to bed after their Mattin prayers are finished, and in spite of it fall into that very habit to check which our Elders instituted this service. For they are eager to finish it at that hour, that an opportunity maybe given, to those who are inclined to be indifferent and not careful enough, to go back to bed again, which most certainly ought not to be done (as we showed more fully in the previous book when describing the service of the Egyptians),(6) for fear least the force of our natural passions should be aroused and stain that purity of ours which was gained by humble confession and prayers before the dawn, or some illusion of the enemy pollute us, or even the repose of a pure and natural sleep interfere with the fervour of our spirit and make us lazy and slothful throughout the whole day, as we are chilled by the sluggishness caused by sleep. And to avoid this the Egyptians, and especially as they are in the habit of rising at fixed times even before the cock-crow, when the canonical office(1) has been celebrated, afterwards prolong their vigils even to daylight, that the morning light when it comes on them may find them established in fervour of spirit, and keep them still more careful and fervent all through the day, as it has found them prepared for the conflict and strengthened against their daily struggle with the devil by the practice of nocturnal vigils and spiritual meditation.

CHAPTER VI.

How no change was made by the Elders in the ancient system of Psalms when the Martin office was instituted.

But this too we ought to know, viz., that no change was made in the ancient arrangement of Psalms by our Elders who decided that this Mattin service should be added;(2) but that office(3) was always celebrated in their nocturnal assemblies according to the same order as it had been before. For the hymns which in this country they used at the Mattin service at the close of the nocturnal vigils, which they are accustomed to finish after the cock-crowing and before dawn, these they still sing in like manner; viz., Ps. 148, beginning "0 praise the Lord from heaven," and the rest which follow; but the 50th Psalm and the 62nd, and the 89th have, we know, been assigned to this new service. Lastly, throughout Italy at this day, when the Mattin hymns are ended, the 50th Psalm is sung in all the churches, which I have no doubt can only have been derived from this source.

CHAPTER VII.

How one who does not come to the daily prayer before the end of the first Psalm is not allowed to enter the Oratory; but at Nocturns a late arrival up to the end of the second Psalm can be overlooked.

But one who at Tierce, Sext, or None has not come to prayer before the Psalm is begun and finished does not venture further to enter the Oratory nor to join himself to those singing the Psalms; but, standing outside, he awaits the breaking-up of the congregation,(4) and while they are all coming out does penance lying on the ground, and obtains absolution for his carelessness and lateness, knowing that he can in no other way expiate the fault of his sloth, nor can ever be admitted to the service which will follow three hours later, unless he has been quick to make satisfaction at once for his present negligence by the help of true humility. But in the nocturnal assemblies a late arrival up to the second Psalm is allowed, provided that before the Psalm is finished and the brethren bow down in prayer he makes haste to take his place in the congregation and join them; but he will most certainly be subjected to the same blame and penance which we mentioned before if he has delayed ever so little beyond the hour permitted for a late arrival.(5)

CHAPTER VIII.

Of the Vigil service which is celebrated on the evening preceding the Sabbath; of its length, and the manner in which it is observed.

In the winter time, however, when the nights are longer, the Vigils,(6) which are celebrated every week on the evening at the commencing the Sabbath, are arranged by the elders in the monasteries to last till the fourth cock-crowing, for this reason, viz., that after the watch through the whole night they may, by resting their bodies for the remaining time of nearly two hours, avoid flagging through drowsiness the whole day long, and be content with repose for this short time instead of resting the whole night. And it is proper for us, too, to observe this with the utmost care, that we may be content with the sleep which is allowed us after the office of Vigils up to daybreak,--i.e., till the Mattin Psalms,(1)--and afterwards spend the whole day in work and necessary duties, lest through weariness from the Vigils, and feebleness, we might be forced to take by day the sleep which we cut off from the night, and so be thought not to have cut short our bodily rest so much as to have changed our time for repose and nightly retirement. For our feeble flesh could not possibly be defrauded of the whole night's rest and yet keep its vigour unshaken throughout the following day without sleepiness of mind and heaviness of spirit, as it will be hindered rather than helped by this unless after Vigils are over it enjoys a short slumber. And, therefore, if, as we have suggested, at least an hour's sleep is snatched before daybreak, we shall save all the hours of Vigils which we have spent all through the night in prayer, granting to nature what is due to it, and having no necessity of taking back by day what we have cut off from the night. For a man will certainly have to give up everything to this flesh if he tries, not in a rational manner to withhold a part only, but to refuse the whole, and (to speak candidly) is anxious to cut off not what is superfluous but what is necessary. Wherefore Vigils have to be made up for with greater interest if they are prolonged with ill-considered and unreasonable length till daybreak. And so they divide them into an office in three parts, that by this variety the effort may be distributed and the exhaustion of the body relieved by some agreeable relaxation. For when standing they have sung three Psalms antiphonally,(2) after this, sitting on the ground or in very low stalls, one of them repeats three Psalms, while the rest respond, each Psalm being assigned to one of the brethren, who succeed each other in turn; and to these they add three lessons while still sitting quietly. And so, by lessening their bodily exertion, they manage to observe their Vigils with greater attention of mind.(3)

CHAPTER IX.

The reason why a Vigil is appointed as the Sabbath day dawns, and why a dispensation from fasting is enjoyed on the Sabbath all through the East.

And throughout the whole of the East it has been settled, ever since the time of the preaching of the Apostles, when the Christian faith and religion was rounded, that these Vigils should be celebrated as the Sabbath dawns,(4) for this reason,--because, when our Lord and Saviour had been crucified on the sixth day of the week, the disciples, overwhelmed by the freshness of His sufferings, remained watching throughout the whole night, giving no rest or sleep to their eyes. Wherefore, since that time, a service of Vigils has been appointed for this night, and is still observed in the same way up to the present day all through the East. And so, after the exertion of the Vigil, a dispensation from fasting, appointed in like manner for the Sabbath by apostolic men,(5) is not without reason enjoined in all the churches of the East, in accordance with that saying of Ecclesiastes, which, although it has another and a mystical sense, is not misapplied to this, by which we are charged to give to both days--that is, to the seventh and eighth equally--the same share of the service, as it says: "Give a portion to these seven and also to these eight."(6) For this dispensation from fasting must not be understood as a participation in the Jewish festival by those above all who are shown to be free from all Jewish superstition, but as contributing to that rest of the wearied body of which we have spoken; which, as it fasts continually for five days in the week all through the year, would easily be worn out and fail, unless it were revived by an interval of at least two days.

CHAPTER X.

How it was brought about that they fast on the Sabbath in the city.

But some people in some countries of the West, and especially in the city,(1) not knowing the reason of this indulgence, think that a dispensation from fasting ought certainly not to be allowed On the Sabbath, because they say that on this day the Apostle Peter fasted before his encounter with Simon.(2) But from this it is quite clear that he did this not in accordance with a canonical rule, but rather through the needs of his impending struggle. Since there, too, for the same purpose, Peter seems to have imposed on his disciples not a general but a special fast, which he certainly would not have done if he had known that it was wont to be observed by canonical rule: just as he would surely have been ready to appoint it even on Sunday, if the occasion of his struggle had fallen upon it: but no canonical rule of fasting would have been made general from this, because it was no general observance that led to it, but a matter of necessity, which forced it to be observed on a single occasion.

CHAPTER XI.

Of the points in which the service held on Sunday differs from what is customary on other days.

But we ought to know this, too, that on Sunday only one office(3) is celebrated before dinner, at which, out of regard for the actual service(4) and the Lord's communion, they use a more solemn and a longer service of Psalms and prayers and lessons, and so consider that Tierce and Sext are included in it. And hence it results that, owing to the addition of the lessons, there is no diminution of the amount of their devotions, and yet some difference is made, and an indulgence over other times seems to be granted to the brethren out of reverence for the Lord's resurrection; and this seems to lighten the observance all through the week, and, by reason of the difference which is interposed, it makes the day to be looked forward to more solemnly as a festival, and owing to the anticipation of it the fasts of the coming week are less felt. For any weariness is always borne with greater equanimity, and labour undertaken without aversion, if some variety is interposed or change of work succeeds.

CHAPTER XII.

Of the days on which, when supper is provided for the brethren, a Psalm is not said as they assemble for the meals as is usual at dinner.

Lastly, also, on those days,--i.e., on Saturday and Sunday,--and on holy days, on which it is usual for both dinner and supper to be provided for the brethren, a Psalm is not said in the evening, either when they come to supper or when they rise from it, as is usual at their ordinary dinner(5) and the canonical refreshment on fast days, which the customary Psalms usually precede and follow. But they simply make a plain prayer and come to supper, and again, when they rise from it, conclude with prayer alone; because this repast is something special among the monks: nor are they all obliged to come to it, but it is only for strangers who have come to see the brethren, and those whom bodily weakness or their own inclination invites to it.