The Institutes — Book II

Of the Standard Practice for Nighttime Prayers and Psalms.

Of the Canonical System of the Nocturnal Prayers and Psalms.

Armed with this twofold girdle we have discussed, the soldier of Christ should next learn the system of canonical prayers and Psalms that was established long ago by the holy fathers in the East. However, we will discuss their character and the way in which we can pray without ceasing, as the Apostle directs in 1 Thessalonians 5:17, in the appropriate place, as the Lord enables us, when we begin to relate the Conferences of the Elders.

Girt, therefore, with this twofold girdle of which we have spoken, 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, 1 Thessalonians 5:17 we shall treat, as the Lord may enable us, in the proper place, when we begin to relate the Conferences of the Elders.

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

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, following the impulses of their own minds (having, indeed, as the Apostle says, a zeal for God but not according to knowledge Romans 10:2), have made for themselves different rules and arrangements in this matter. Some have decided that each night twenty or thirty Psalms should be said, and that these should be extended by antiphonal singing and by the addition of some musical variations as well. Others have even tried to exceed this number. Some use eighteen. In this way we have found different rules established in different places, and the systems and regulations that we have seen are almost as numerous as the monasteries and cells we have visited. There are also some who have thought it good that in the daytime hours of prayer—that is, Tierce, Sext, and Nones—the number of Psalms and prayers should correspond exactly to the number of the hours at which the services are offered to the Lord. Some have thought it appropriate to assign six Psalms to each service of the day. Therefore 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 may be instructed in the most ancient institutions of the earliest fathers.

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 Romans 10:2), 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, 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. 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 may be instructed in the most ancient institutions of the earliest fathers.

Regarding the practice of following one uniform rule throughout all of Egypt, and concerning the selection of those who are appointed over the brethren.

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

Throughout all of Egypt and the Thebaid, monasteries are not founded according to the whim of every person who renounces the world, but through a succession of fathers and their traditions that have lasted to the present day, or are founded to endure in this way. In these monasteries, we have observed that a prescribed system of prayers is followed in their evening assemblies and nighttime vigils. No one is allowed to lead the assembly of the brethren, or even to govern himself, until he has not only given up all his property but has also learned that he is not his own creator and has no authority over his own actions. When someone renounces the world, whatever property or wealth he may possess, he must seek the common dwelling of a monastery so that he will not take pride in what he has given up or what he has brought with him to the monastery. He must also be obedient to everyone, learning that he must, as the Lord says in Matthew 18:3, become like a little child again, claiming nothing for himself based on his age and the years which he now counts as wasted when they were spent uselessly in the world. As he is only a beginner, and because this apprenticeship is new to him and he knows he is serving it in Christ's service, he should not hesitate to submit himself even to those younger than him. Furthermore, he is required to accustom himself to work and labor, so that he may prepare with his own hands, according to the Apostle's command in 1 Thessalonians 4:11, a daily supply of food either for his own use or for the needs of strangers. This way he can also forget the pride and luxury of his former life and gain humility of heart through hard work. Therefore, no one is chosen to be placed over a community of brethren until the person who is to be given authority has learned through obedience what he ought to command those who will submit to him, and has learned from the rules of the Elders what he ought to teach his juniors. They say that both ruling well and being ruled well require a wise person, and they call this the greatest gift and grace of the Holy Spirit, since no one can give beneficial instructions to those who submit to him unless he has previously been trained in all the rules of virtue. Nor can anyone obey an Elder unless he has been filled with the love of God and perfected in the virtue of humility. We see that various rules and regulations are used throughout other regions because we often have the boldness to preside over a monastery without even having learned the system of the Elders, and appoint ourselves Abbots before we have, as we should, declared ourselves disciples. We are more ready to demand observance of our own inventions than to preserve the well-tested teaching of our predecessors. But while we intended to explain the best system of prayers to be observed, in our enthusiasm for the institutions of the fathers we have jumped ahead with a hasty digression to material we were saving for its proper place. So let us now return to the subject at hand.

And so throughout the whole of Egypt and the Thebaid, where monasteries are not founded 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 founded 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 learned 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 Cœnobium, 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, Matthew 18:3 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, 1 Thessalonians 4:11 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 learned 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 Elder 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 learned 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.

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

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

So, as we said, throughout all of Egypt and the Thebaid the number of Psalms is set at twelve both at Vespers and in the night office. At the end, two readings follow—one from the Old Testament and one from the New Testament. This arrangement, established long ago, has continued unchanged to the present day throughout all the monasteries of those regions for many generations, because it is said that it was not created by human invention but was brought down from heaven to the fathers through the work of an angel.

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, in such a way that at the close two lessons follow, one from the Old and the other from the New Testament. 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.

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

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

In the early days of the faith, only a few men were known by the name of monks, and they were the best of men. They received this way of life from the Evangelist Mark of blessed memory, who was the first to serve as Bishop over the Church of Alexandria. These monks not only preserved those grand characteristics that we read about in the Acts of the Apostles, which made the Church and the multitude of believers in primitive times 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), but they also added even more sublime characteristics to these. They withdrew to more secluded places outside the cities and led a life marked by such rigorous abstinence that even people of other faiths found the exalted character of their life to be a constant marvel. They devoted themselves to reading Holy Scripture, to prayers, and to manual labor night and day with such fervor that they had no desire or thought of food unless bodily hunger reminded them on the second or third day. Even then, they took their food and drink not because they wanted it but because it was necessary for life, and they would not take it before sunset, so that they might connect the daylight hours with spiritual meditation and the care of the body with the night. They performed other things far more exalted than these. Anyone who has never heard about these matters from someone familiar with such things can learn about them from ecclesiastical history. At that time, the perfection of the primitive Church remained unbroken and was still preserved fresh in the memory of their followers and successors, and the fervent faith of the few had not yet grown lukewarm by being spread among the many. The venerable fathers, with watchful care, made provision for those who would come after them. They met together to discuss what plan should be adopted for the daily worship throughout the whole body of the brethren, so that they might hand down to their successors a legacy of piety and peace that was free from all dispute and dissension. They were afraid that some difference or dispute might arise among those who joined together in the same worship regarding the daily services, and that at some point it might send forth a poisonous root of error or jealousy or schism among those who came after. Each man, in proportion to his own fervor and unmindful of the weakness of others, thought that what he judged quite easy by considering his own faith and strength should be appointed. They took too little account of what would be possible for the great mass of the brethren in general, among whom a very large proportion of weak ones is sure to be found. In different degrees, each man strove according to his own powers to fix an enormous number of Psalms. Some were for fifty, others sixty, and some, not content with this number, thought 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 arrived before the sacred question was decided. As they were going to celebrate their daily rites and prayers, one man rose up in their midst to chant the Psalms to the Lord. While they were all sitting, as is still the custom in Egypt, with their minds intently fixed on the words of the chanter, he sang eleven Psalms, separated by prayers introduced between them, with verse after verse being evenly pronounced. He finished the twelfth with a response of Alleluia, and then, by his sudden disappearance from the eyes of all, put an end at once to their discussion and their service.

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), Acts 4:32-34 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. 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 in 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), 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, he finished the twelfth with a response of Alleluia, and then, by his sudden disappearance from the eyes of all, put an end at once to their discussion and their service.

On the Custom of Having Twelve Prayers.

Of the Custom of having Twelve Prayers.

The venerable assembly of the Fathers understood that Divine Providence had established a general rule for the communities of brothers through the angel's instruction. They therefore decreed that this number should be maintained in both their evening and nighttime services. When they added two Scripture readings to these—one from the Old Testament and one from the New Testament—they added them simply as optional supplements by their own decision, intended only for those who wanted them and who were eager to build up their knowledge of Holy Scripture through constant study. However, on Saturday and Sunday they read both passages from the New Testament: one from the Epistles or the Acts of the Apostles, and one from the Gospels. Those whose focus is reading and memorizing the Scriptures also do this from Easter to Pentecost.

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 or the Acts of the Apostles, and one from the Gospel. And this also those do whose concern is the reading and the recollection of the Scriptures, from Easter to Whitsuntide.

Regarding Their Method of Prayer

Of their Method of Praying.

These 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 even finished, rush to prostrate themselves for prayer, in their haste to complete the service as quickly as possible. For though we have chosen to go beyond the limit that was set long ago by our predecessors, adding more Psalms, we are eager to reach the end of the service, thinking about resting our tired bodies rather than seeking profit and benefit from the prayer. Among them, however, it is not like this. Before they bend their knees, they pray for a few moments, and while standing they spend most of the time in prayer. Then, after this, they prostrate themselves on the ground for only the briefest moment, as if simply adoring the Divine Mercy, and rise up again as soon as possible. Then, standing upright again with outstretched hands—just as they had been standing to pray before—they remain with their thoughts focused on their prayers. For when you lie prostrate on the ground for any length of time, they say, you become more vulnerable not only to wandering thoughts but also to sleep. And if only we too did not know the truth of this from experience and daily practice—we who, when prostrating ourselves on the ground, too often wish for this position to be prolonged, not so much for the sake of our prayer as for the sake of resting. But when the one who is to collect the prayer rises from the ground, they all stand up at once, so that no one would dare to bend the knee before he bows down, nor to delay when he has risen from the ground, lest it appear that he has offered his own prayer independently instead of following the leader to the end.

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 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 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.

On the Prayer that follows the Psalm.

Of the Prayer which follows the Psalm.

We have observed a practice in this country: while one person sings to the end of the Psalm, everyone stands up and sings together with a loud voice, "Glory be to the Father and to the Son and to the Holy Ghost." We have never heard this done anywhere throughout the East. There, when the Psalm is finished, everyone keeps silent, and the prayer that follows is offered up by the singer. But with this hymn in honor of the Trinity alone, the entire Psalmody is usually concluded.

That practice too which we have observed in this country — viz., that while one sings to the end of the Psalm, all standing up sing 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 is usually ended.

Concerning the characteristics of prayer, a more complete treatment of this subject is reserved for the Conferences of the Elders.

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

And as the plan of these Institutes leads us to the system of the canonical prayers, we will reserve the fuller treatment of this for the Conferences of the Elders (where we shall speak about them at greater length when we begin to tell in their own words about the character of their prayers and how continuous they are). Still, I think it good, as far as the place and my narrative permit, since the occasion presents itself, to briefly touch on a few points for now. By describing in the meantime the movements of the outer man and by now laying the foundations, so to speak, of prayer, we may afterwards, when we come to speak of the inner man, build up with less effort the complete structure of his prayers. Above all, we are providing for this: if the end of life should overtake us and cut us off from finishing the narration which we are eager (God willing) to properly compose, we may at least leave in this work the beginnings of so necessary a matter to you, for whom everything seems a delay because of the fervor of your desire. In this way, if a few more years of life are granted to us, we may at least mark out for you some outlines of their prayers, so that those above all who live in monasteries may have some information about them. We are also providing, at the same time, that those who perhaps may encounter only this book and be unable to obtain the other may find they are supplied with some kind of information about the nature of their prayers. Just as they are instructed about the dress and clothing of the outer man, they may not be ignorant about what his behavior ought to be in offering spiritual sacrifices. For 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 (communal monasteries), those will rather be concerned with the training of the inner man and the perfection of the heart, and the life and teaching of the anchorites (hermits).

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 Cœnobia, 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.

Concerning the silence and brevity with which the Collects are offered up by the Egyptians.

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

When they meet together to celebrate the aforementioned rites, which they call synaxes, they maintain such perfect silence that even though a large number of the brethren are assembled together, you would not think a single person was present except the one who stands up and chants the Psalm in the midst. This is especially true when the prayer is offered up, for then there is no spitting, no clearing of the throat, no noise of coughing, no sleepy yawning with open mouths and gaping, and no groans or sighs that might distract those standing nearby. No voice is heard except that of the priest concluding the prayer, unless perhaps one escapes the lips through a wandering of mind and unconsciously surprises the heart, inflamed as it is with an uncontrollable and irrepressible fervor of spirit, while that which the burning mind is unable to keep to itself seeks through a kind of inexpressible groaning to escape from the innermost chambers of the breast. But if anyone who is spiritually cold prays out loud or makes 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.

When, then, they meet together to celebrate the aforementioned rites, which they term synaxes, 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, 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 heard 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, regarding his own prayer because he offers it to God in a careless way; and second, because through his rude noise he disturbs the thoughts of another person who might otherwise have been able to pray with greater focus. Therefore, their rule is that prayer should be brought to an end with a quick conclusion, so that while we are lingering over it, some excess of saliva or phlegm doesn't interfere with the ending of our prayer. For this reason, while the prayer is still fervent, it should be snatched as quickly as possible from the jaws of the enemy, who, though he is always hostile to us, is never more hostile than when he sees that we are eager to offer up prayers to God against his attacks. By stirring up wandering thoughts and all kinds of mucus, he tries to distract our minds from attending to our prayers, and through this means attempts to make our prayer grow cold, even though it began with fervor. Therefore, they think it best for prayers to be short and offered up very frequently: on the one hand, so that by praying to the Lord so often we may be able to cling to Him continually; on the other hand, so that when the devil is lying in wait for us, we may avoid the arrows he uses to wound us—especially when we are saying our prayers—through their brief conciseness.

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: 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.

On the practice according to which the Psalms are recited among the Egyptians.

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

Therefore, they do not even try to complete the Psalms they sing in the service through uninterrupted and continuous recitation. Instead, they repeat them separately and in small portions, divided into two or three sections according to the number of verses, with prayers in between. They do not focus on the quantity of verses, but on the understanding of the mind, striving with all their effort toward this goal: I will sing with the spirit: I will sing also with the understanding. 1 Corinthians 14:15 So they consider it better for ten verses to be sung with understanding and thoughtfulness than for an entire Psalm to be rushed through with a confused mind. This confusion is sometimes caused by the haste of the one speaking, when, thinking about the character and number of the remaining Psalms to be sung, he makes no effort to clarify the meaning for his listeners but hurries to reach the end of the service. Finally, if any of the younger monks, either through enthusiasm or because he has not yet been properly instructed, exceeds the proper limit of what should be sung, the senior stops the one singing the Psalm by clapping his hands where he sits in his place, and makes them all rise for prayer. In this way they take every possible care to prevent any weariness from creeping in among them as they sit through lengthy Psalms, since this would cause not only the singer himself to lose the benefits of understanding, but would also bring loss to those whom he has made to find the service wearisome by continuing too long. They also observe this principle with the greatest care: that no Psalm should be said with the response of Alleluia except those that are marked with the inscription of Alleluia in their title. They divide the previously mentioned number of twelve Psalms in such a way that if there are two brothers, each sings six; if there are three, then four each; and if four, three each. They never sing fewer than this in the assembly, and accordingly, however large a congregation is gathered, no more than four brothers sing in the service.

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. 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. 1 Corinthians 14:15 And so they consider it better for ten verses to be sung with understanding and thought 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. 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.

Concerning why, during the singing of the Psalms, the rest of the community sits down during the service; and concerning the zeal with which they then extend their vigils in their cells until daybreak.

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 system of twelve Psalms that we have described is made easier for them through physical rest. When they celebrate these services according to their custom, everyone except the one who stands in the middle to recite the Psalms sits in very low seats and follows the singer's voice with complete attention of heart. They are so exhausted from fasting and working all day and night that without this accommodation they could not possibly complete this number of Psalms while standing. They allow no time to pass without doing some work, because they not only eagerly strive to do by hand whatever work can be done in daylight, but also with focused minds they engage in types of work that not even the darkness of night can stop. They believe that the more earnestly they devote themselves to work and labor, the deeper insight they will gain into spiritual contemplation with purity of heart. Therefore, they consider that a moderate number of required prayers was divinely arranged so that those who are very fervent in faith would have room for their tireless virtue to express itself, while preventing exhausted and weak bodies from becoming disgusted by excessive demands. So when the canonical prayer services have been properly completed, everyone returns to his own cell, which he lives in alone or is permitted to share with only one other person joined to him either by shared work, by a teacher-student relationship, or perhaps by similarity of character. There they offer with even greater earnestness the same prayer service as their own private sacrifice. None of them give themselves over to rest and sleep any further until daybreak comes and the day's labors succeed the night's labors and meditations.

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.

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

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

They maintain these labors for two reasons, in addition to believing that through their diligent work they are offering God a sacrifice from the fruit of their hands. If we are pursuing perfection, we should observe this practice with the same care. First, our envious adversary, who is always jealous of our purity and constantly plotting against it, might use some illusion in a dream to pollute the purity we gained through the night's Psalms and prayers. After we have offered satisfaction for our negligence and ignorance, and sought forgiveness through the deep sighs of our confession, he eagerly tries to defile us if he finds any time given to rest. He especially attempts to undermine and weaken our trust in God when he sees through the purity of our prayers that we are making the most fervent efforts toward God. Sometimes, when he has been unable to harm someone throughout the entire night, he does everything possible to disgrace them in that brief hour. Second, even if no such dreaded illusion from the devil occurs, even pure sleep during this interval produces laziness in a monk who should soon wake up. It brings on a sluggish torpor in the mind, dulling his vigor throughout the entire day and deadening that sharpness of perception and draining that energy of heart which would keep us all day long more watchful against all the enemy's snares and more vigorous. Therefore, to the canonical vigils these private watchings are added, and they undertake them with even greater care, both so that the purity gained through Psalms and prayers will not be lost, and also so that more intense carefulness to guard us diligently throughout the day may be secured beforehand through the meditation of the night.

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 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 there 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.

Concerning how they dedicate themselves in their cells equally to manual labor and to prayer.

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

They add labor to their prayer to prevent idleness from making them drowsy. Just as they barely have any leisure time, they also set no limit on their spiritual meditations. By practicing both bodily and spiritual virtues equally, they balance what is owed to the outer person with what benefits the inner person. They steady the slippery movements of the heart and the shifting fluctuations of their thoughts through the weight of labor, like a strong and immovable anchor. By this means, the changeableness and wanderings of the heart, fixed within the boundaries of the cell, may be shut up in a completely secure harbor. In this way, focused only on spiritual meditation and watchfulness over their thoughts, they not only prevent the alert mind from hastily consenting to any evil suggestions, but also keep it safe from any unnecessary and idle thoughts. The result is that it is difficult to say which depends on the other—that is, whether they practice constant manual labor for the sake of spiritual meditation, or whether it is because of their continuous labor that they gain such remarkable spiritual proficiency and light of knowledge.

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; 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.

Concerning the strict rule that requires everyone to return to his cell after the prayers are finished; and concerning the rebuke that anyone who does otherwise must receive.

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

When the Psalms are finished and the daily assembly breaks up, as we mentioned above, none of them dares to linger even for a moment or to chat with another. No one presumes to leave his cell throughout the entire day or to abandon the work he usually carries on there, except when he is called out to perform some necessary duty. Even then, he fulfills it by going outdoors so that there is no conversation at all among them. Each one does his assigned work in such a way that, by reciting from memory some Psalm or passage of Scripture, he gives no opportunity or time for dangerous schemes, evil designs, or even idle talk, since both mouth and heart are constantly occupied with spiritual meditations. They are extremely careful to observe this rule: none of them, especially the younger ones, may be caught pausing even for a moment, going anywhere together with another, or holding hands with him. If they discover anyone who has violated the discipline of this rule by doing any of these forbidden things, they declare him guilty of no minor fault, as rebellious and disobedient to the rules. Such a person is not free from suspicion of plotting and wicked designs. Unless he atones for his fault through public penance when all the brothers are gathered together, he is not allowed to be present at the prayers of the brothers.

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.

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

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

If one of them has been suspended from prayer for some fault he has committed, no one has permission to pray with him until he performs his penance on the ground, and reconciliation and pardon for his offense has been publicly granted to him by the Abbot in the presence of all the brothers. Through this arrangement, they separate themselves and cut themselves off from fellowship with him in prayer for this reason: they believe that one who is suspended from prayer is, as the Apostle says, delivered to Satan. If anyone, moved by poorly considered affection, dares to join in prayer with him before he has been received back by the elder, he makes himself a participant in his condemnation and delivers himself voluntarily to Satan, to whom the other had been handed over for the correction of his guilt. In doing this, he falls into a more serious offense because, by joining with him in fellowship either in conversation or in prayer, he gives him grounds for even greater pride, and only encourages and worsens the offender's stubbornness. By offering him consolation that is only harmful, he will make his heart even harder and prevent him from humbling himself for the fault for which he was excommunicated. Through this, he will cause him to regard the Elder's rebuke as worthless and to entertain false thoughts about satisfaction and absolution.

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, and reconciliation and pardon for his offense 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: 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 elder, 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 offense 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.

How the person who wakes them for prayer should call them at the appointed time.

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

The person who has been given the responsibility of calling the community together and managing the services should not presume to wake the brothers for their daily vigils irregularly, whenever he wants, or whenever he happens to wake up at night, or according to whether he himself has slept well or poorly. Instead, even though daily habit may cause him to wake at the usual time, he should still carefully and frequently check the positions of the stars to determine the correct hour for the service, and then summon them to prayer. Otherwise, he will be found negligent in one of two ways: either by letting the proper hour of the night pass because sleep has overcome him, or by calling them too early because he wants to go to bed and is impatient for his own sleep. In the latter case, he would appear to have prioritized his own rest over the spiritual duty and the rest of all the others.

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.

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

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

We should also know this: from Saturday evening, which comes before Sunday, until the following evening, the Egyptians never kneel. They also do not kneel from Easter to Pentecost, nor do they observe fasting during these times. The reason for this will be explained in its proper place in the Conferences of the Elders, if the Lord permits. For now, we only intend to cover the causes very briefly, so that our book does not become too long and prove tiresome or burdensome to the reader.

This, too, we ought to know — that from the evening of Saturday which precedes the Sunday, up to the following evening, among the Egyptians they never kneel, nor from Easter to Whitsuntide; nor do they at these times observe a rule of fasting, the reason for which shall be explained in its proper place in the Conferences of the Elders, 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.