Tag: Ascetical Writings

Concerning the services of the third, sixth, and ninth hours that are observed in the regions of Syria.

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

The nighttime system of prayers and Psalms as practiced throughout Egypt has been explained, I think, with God's help, as far as my limited ability allowed. Now we must discuss the services of the third, sixth, and ninth hours according to the rule of the monasteries in Palestine and Mesopotamia, as we mentioned in the Preface, and we must temper the perfection and inimitable strictness of Egyptian discipline with the customs of these places.

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, 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.

Among the Egyptians, they devote themselves all day long to prayer and continual psalmody, combined with work, without distinguishing specific hours.

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 (the Egyptians) these services which we are taught to offer to the Lord at separate hours and at intervals of time, with a reminder from the one who calls us together, are celebrated continuously throughout the whole day, combined with work, and that of their own free will. For they practice manual labor constantly in their cells in such a way that meditation on the Psalms and the rest of the Scriptures is never entirely omitted. And since they mix prayers and intercessions with it at every moment, they spend the whole day in those services which we celebrate at fixed times. Therefore, except for Vespers and Nocturns, there are no public services among them during the day except on Saturday and Sunday, when they gather together at the third hour for the purpose of Holy Communion. For what is continuously offered is more than what is given at intervals of time, and more acceptable as a free gift than the duties which are performed by the compulsion of a rule. David rejoices somewhat triumphantly about this when he says, "Freely will I sacrifice to You," and "Let the freewill offerings of my mouth be pleasing to You, O Lord."

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 convener, 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 for the purpose of Holy Communion. 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 You; and, Let the free will offerings of my mouth be pleasing to You, O Lord.

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

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.

In the monasteries of Palestine, Mesopotamia, and throughout the East, the services at these hours are completed each day with three Psalms each. This allows constant prayers to be offered to God at the appointed times while the spiritual duties are completed with proper moderation, so that the necessary work is not interfered with. We know that the prophet Daniel also poured out his prayers to God day by day in his chamber with the windows open at these three times. These times are assigned to religious services for good reasons, since at them what fulfilled the promises and completed our salvation took place. We can show that at the third hour the Holy Spirit, who had been promised long ago by the prophets, first descended on the Apostles who were gathered together for prayer. When the unbelieving Jews mocked them because of their astonishment at the speaking in tongues that came from the outpouring of the Holy Spirit, saying they were full of new wine, Peter stood up among them and said: Men of Israel and all who live in Jerusalem, let this be known to you and listen to my words. These men are not drunk, as you suppose, since it is the third hour of the day. Rather, this is what was spoken by the prophet Joel: And it shall come to pass in the last days, says the Lord, I will pour out my Spirit on all flesh, and your sons and daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams. Even on my servants and handmaids in those days I will pour out my Spirit, and they shall prophesy. All of this was fulfilled at the third hour, when the Holy Spirit, announced beforehand by the prophets, came at that hour and rested upon the Apostles. At the sixth hour, the spotless Sacrifice, our Lord and Savior, was offered up to the Father. Ascending the cross for the salvation of the whole world, He made atonement for the sins of mankind. He stripped principalities and powers and led them away openly. All of us who were subject to death and bound by the debt of the handwriting that could not be paid, He freed by taking it away and fixing it to His cross as a trophy. At the same hour, Peter, in an ecstasy of mind, received a divine revelation of both the calling of the Gentiles through the letting down of the Gospel vessel from heaven, and the cleansing of all the living creatures contained in it, when a voice came to him saying: Rise, Peter; kill and eat. This vessel, let down from heaven by the four corners, clearly signifies nothing other than the Gospel. Although it is divided by the fourfold narrative of the Evangelists and seems to have four corners or beginnings, the body of the Gospel is one, embracing the birth as well as the Godhead, and the miracles as well as the passion of one and the same Christ. It excellently says not of linen but as if of linen. Linen signifies death. Since 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. When dead according to the flesh, He was not dead according to the spirit, because His soul was not left in hell, and His flesh did not see corruption. Again He says: No one takes 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. So in this vessel of the Gospels let down from heaven, written by the Holy Spirit, all the nations that were formerly outside the observance of the law and considered unclean now flow together through belief in the faith. For their salvation they are turned away from the worship of idols, made serviceable for health-giving food, brought to Peter, and cleansed by the voice of the Lord. At the ninth hour, penetrating to hades, He extinguished the indescribable darkness of hell by the brightness of His splendor. Bursting its bronze gates and breaking the iron bars, He brought away with Him to the skies the captive band of saints who were shut up and detained there in the darkness of inexorable hell. By taking away the fiery sword, He restored to paradise its original inhabitants through his pious confession. At the same hour, Cornelius the centurion, continuing in his customary devotion in his prayers, was made aware through the angel's conversation with him that his prayers and alms were remembered before the Lord. At the ninth hour the mystery of the calling of the Gentiles was clearly shown to him, which had been revealed to Peter in his ecstasy of mind at the sixth hour. In another passage in the Acts of the Apostles we are told about the same time: But Peter and John went up into the temple at the hour of prayer, the ninth hour. By these notices it is clearly proved that these hours were consecrated with religious services by holy and apostolic men for good reason, and ought to be observed in the same way by us. Unless we are compelled by some rule to fulfill these pious duties at least at fixed times, we spend the whole day without engaging in prayer, whether through laziness, forgetfulness, or being absorbed in business. 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? We can show from what David sang that the morning whole-burnt offerings and evening sacrifices were offered every day continually in the temple, although with figurative offerings: Let my prayer be set forth in your sight as the incense, and let the lifting up of my hands be an evening sacrifice. In this passage we can understand it in a still higher sense of that true evening sacrifice which the Lord our Savior gave to the Apostles in the evening 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. This spreading forth of His hands on the Cross is quite correctly called a lifting up. 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 to me. Concerning Mattins, what is customarily sung at it every day also teaches us: O God, my God, I watch for you at break of day; and I will meditate on you in the morning; and I prevented the dawning of the day and cried; and again, My eyes have prevented the morning, that I might meditate on your words. At these hours too the householder in the Gospel hired laborers into his vineyard. He is described as having hired them in the early morning, which 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, by which the hour of the lamps is denoted.

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. Daniel 6:10 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 you who dwell at Jerusalem, let this be known unto you, and consider my words. For these men are not, as you 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, says 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. Acts 2:14-18 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. 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; 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. And again He says: No man takes 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. John 10:18 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, 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 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. Acts 3:1 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 Your sight as the incense, and let the lifting up of my hands be an evening sacrifice, 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. John 12:32 But concerning Mattins, that also teaches us which it is customary every day to sing at it: O God, my God, to You do I watch at break of day; and I will meditate on You in the morning; and I prevented the dawning of the day and cried; and again, My eyes to You have prevented the morning, that I might meditate on Your words. 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, Matthew 20:1-6 by which the hour of the lamps is denoted.

How the Morning office was not established by an ancient tradition but was begun in our own time for a specific reason.

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 Mattin service, which is now very commonly observed in Western countries, was established as an official office in our own day, and also in our own monastery, where our Lord Jesus Christ was born of a Virgin and graciously submitted to human growth in infancy, and where by His grace He sustained us when we were still young and tender in the religious life, feeding us as it were with milk. For up until that time we find that when this Mattin office (which is generally celebrated after a short interval following the Psalms and prayers of Nocturns in the monasteries of Gaul) was finished, along with the daily vigils, the remaining hours were given by our elders to physical rest. But when some monks rather carelessly abused this allowance and extended their sleeping time too long, since they were not required by any service to leave their cells or get up from their beds until the third hour, and when—besides losing time for work—they were drowsy from too much sleep during the daytime when they should have been busy with their duties (especially on those days when an unusually heavy weariness was caused by their keeping watch from evening until nearly morning), a complaint was brought to the elders by some of the brothers who were zealous in spirit and greatly troubled by this carelessness. After long discussion and careful consideration, the elders decided that rest should be given to their tired bodies until sunrise, when they could safely be ready to read or do manual labor. After this, everyone should be called to observe this service and rise from their beds, and by reciting three Psalms and prayers (following the ancient pattern established for observing Terce and Sext, to signify the confession of the Trinity) should at the same time end their sleep and begin their work according to a uniform arrangement. And this practice, although it may seem to have arisen from a specific circumstance and to have been established in recent memory for the reason given above, clearly fulfills according to the letter the number that blessed David indicates (although it can be understood spiritually): "Seven times a day do I praise You because of Your righteous judgments." For by adding this service we certainly hold these spiritual assemblies seven times a day, and are shown to sing praises to God seven times in it. Finally, though this same practice, starting from the East, has spread very beneficially to these parts, it still has never been introduced in some long-established monasteries in the East, which will not tolerate the slightest violation of the old rules of the Fathers.

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. 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) 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 You because of Your righteous judgments. 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. 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.

How they should not return to bed after the morning prayers.

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 established and introduced, go back to bed again after their morning prayers are finished, and despite it fall into that very habit our Elders instituted this service to prevent. For they are eager to finish it at that hour so that an opportunity may be given to those who are inclined to be lazy 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). This is to prevent the force of our natural passions from being aroused and staining that purity which was gained by humble confession and prayers before dawn, or some illusion of the enemy from polluting us, or even the rest of a pure and natural sleep from interfering with the fervor of our spirit and making us lazy and slothful throughout the whole day, as we are chilled by the sluggishness caused by sleep. And to avoid this, the Egyptians, especially since they are in the habit of rising at fixed times even before the cock crows, after the canonical office has been celebrated, prolong their vigils even until daylight, so that the morning light when it comes upon them may find them established in fervor 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.

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), for fear lest 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 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.

How the Elders made no change to the ancient system of Psalms when they instituted the morning office.

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

We should also know that when our Elders decided to add this morning service, they made no change in the ancient arrangement of Psalms. That office continued to be celebrated in their nighttime assemblies according to the same order as before. The hymns they used in this region for the morning service at the end of the nighttime vigils—which they customarily finish after the cock-crowing and before dawn—they still sing in the same way. These include Psalm 148, which begins "O praise the Lord from heaven," and the psalms that follow. However, the 50th Psalm, the 62nd, and the 89th have been assigned to this new service. Finally, throughout Italy to this day, when the morning hymns are finished, the 50th Psalm is sung in all the churches. I have no doubt this practice can only have originated from this source.

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; but that office 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 O 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.

How someone who does not arrive at the daily prayer before the end of the first Psalm is not permitted to enter the Oratory; but at Nocturnes, a late arrival up to the end of the second Psalm can be allowed.

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 Nocturnes a late arrival up to the end of the second Psalm can be overlooked.

But one who has not come to prayer at Tierce, Sext, or None before the Psalm is begun and finished does not venture to enter the Oratory or to join those singing the Psalms. Instead, standing outside, he awaits the end of the assembly, and while everyone is coming out, he does penance lying on the ground and obtains absolution for his carelessness and lateness. He knows that he can in no other way make amends for his laziness, nor can he be admitted to the service that will follow three hours later, unless he has quickly made satisfaction at once for his present negligence through true humility. But in the night 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 hurries to take his place in the congregation and join them. However, he will certainly be subjected to the same blame and penance that we mentioned before if he has delayed even a little beyond the hour permitted for a late arrival.

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, 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.

Concerning the Vigil service that is celebrated on the evening before the Sabbath; its length and the manner in which it is observed.

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 wintertime, when the nights are longer, the Vigils celebrated every week on the evening beginning the Sabbath are arranged by the elders in the monasteries to last until the fourth cock-crowing. The reason for this is so that after watching through the whole night, they may rest their bodies for the remaining time of nearly two hours, avoiding being worn down by drowsiness the whole day long, and be content with this short period of rest instead of sleeping the whole night. We too should observe this with the utmost care, being content with the sleep allowed us after the Vigils office until daybreak—that is, until the morning Psalms—and afterward spending the whole day in work and necessary duties. Otherwise, through weariness from the Vigils and weakness, we might be forced to take during the day the sleep we cut short from the night, and so appear not to have reduced our bodily rest but merely to have changed our time for rest and nightly sleep. Our weak flesh could not possibly be deprived of the whole night's rest and yet keep its strength undiminished throughout the following day without mental drowsiness and heaviness of spirit, as it will be hindered rather than helped by this unless after Vigils it enjoys a brief rest. Therefore, if, as we have suggested, at least an hour's sleep is taken before daybreak, we shall preserve all the hours of Vigils that we have spent throughout the night in prayer, granting to nature what is due to it, and having no need to take back during the day what we cut from the night. A person will certainly have to give up everything to the flesh if he tries, not in a reasonable manner to withhold only a part, but to refuse the whole, and (to speak candidly) is eager to cut off not what is excessive but what is necessary. Therefore Vigils must be made up for with greater cost if they are prolonged with ill-considered and unreasonable length until daybreak. So they divide them into a service in three parts, so that through this variety the effort may be distributed and the body's exhaustion relieved by some pleasant relaxation. When standing, they sing three Psalms antiphonally; after this, sitting on the ground or in very low seats, one of them recites three Psalms while the rest respond, with each Psalm assigned to one of the brothers, who take turns in succession. To these they add three readings while still sitting quietly. In this way, by reducing their bodily exertion, they manage to observe their Vigils with greater attention of mind.

In the winter time, however, when the nights are longer, the Vigils, 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, — 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, 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.

The reason why a Vigil is appointed as the Sabbath day begins, and why a dispensation from fasting is observed on the Sabbath throughout the entire East.

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.

Throughout the entire East, it has been established ever since the time of the Apostles' preaching, when the Christian faith and religion was founded, that these Vigils should be celebrated as the Sabbath begins. The reason is this: when our Lord and Savior was crucified on the sixth day of the week, the disciples, overwhelmed by the fresh grief of His suffering, stayed awake watching throughout the entire night, giving no rest or sleep to their eyes. Because of this, from that time forward, a service of Vigils has been appointed for this night and is still observed in the same way up to the present day throughout the East. Therefore, after the effort of the Vigil, a dispensation from fasting—similarly appointed for the Sabbath by apostolic men—is reasonably required in all the churches of the East. This accords with that saying from Ecclesiastes which, although it has another mystical meaning, is appropriately applied here. It instructs us to give to both days—that is, to the seventh and eighth equally—the same share of service, as it says: "Give a portion to these seven and also to these eight" (Ecclesiastes 11:2). This dispensation from fasting should not be understood as participating in the Jewish festival, especially by those who are shown to be free from all Jewish superstition. Rather, it serves to provide rest for the weary body we have mentioned. Since the body fasts continually for five days each week throughout the year, it would easily be worn out and fail unless it were refreshed by an interval of at least two days.

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 founded, that these Vigils should be celebrated as the Sabbath dawns, 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, 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. Ecclesiastes 11:2 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.

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

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

But some people in certain countries of the West, and especially in the city, do not understand the reason for this permission. They think that fasting on the Sabbath should definitely not be excused, because they say that on this day the Apostle Peter fasted before his confrontation with Simon. However, this clearly shows that he did this not according to a canonical rule, but rather because of the demands of his coming conflict. For the same reason, Peter appears to have assigned to his disciples not a general fast but a special one, which he certainly would not have done if he had known it was normally observed by canonical rule. Just as he would surely have been willing to appoint it even on Sunday if the occasion of his conflict had fallen on that day, no canonical rule of fasting would have been established from this as a general practice, because it was not a general observance that caused it, but a particular necessity that required it to be observed on a single occasion.

But some people in some countries of the West, and especially in the city, 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. 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.

The ways in which the service held on Sunday differs from what is customary on other days.

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

However, we should also know that on Sunday only one service is held before dinner. At this service, out of respect for the actual worship and the Lord's communion, they use a more solemn and longer arrangement of Psalms, prayers, and Scripture readings, and therefore consider that the hours of Tierce and Sext are included in it. As a result, because of the addition of the Scripture readings, there is no reduction in the amount of their devotions, and yet some distinction is made, and an allowance beyond other times seems to be granted to the brothers out of reverence for the Lord's resurrection. This seems to lighten the discipline throughout the week, and by reason of the variation that is introduced, it makes the day more solemnly anticipated as a festival. Because of the expectation of it, the fasts of the coming week are felt less keenly. For any weariness is always endured with greater patience, and labor undertaken without reluctance, if some variety is introduced or a change of work follows.

But we ought to know this, too, that on Sunday only one office is celebrated before dinner, at which, out of regard for the actual service 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.

On the days when supper is provided for the brethren, a Psalm is not said as they gather for the meal, as is customary at dinner.

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.

Finally, on those days—that is, on Saturday and Sunday—and on holy days when both dinner and supper are 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 customary at their regular dinner and the canonical meal on fast days, which the usual Psalms both precede and follow. Instead, they simply offer a plain prayer and come to supper, and again when they rise from it, they conclude with prayer alone. This is because this meal is something out of the ordinary among the monks, and not all of them are required to attend it. It is only for visitors who have come to see the brethren, and for those whom physical weakness or their own desire brings to it.

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 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.

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.

Of the Monk's Girdle.

The girdle signifies the readiness of the mind and the restraint of all bodily lusts. It represents being equipped for the work of the Lord and for spiritual combat. By keeping our loins girded, we show that we have put to death our members which are upon the earth—fornication, uncleanness, lust, and evil desires. We demonstrate that we are always prepared for the Lord's service, never allowing ourselves to be weighed down by carnal pleasures or earthly entanglements, but remaining ready and alert for every good work.

Of the Monk's Girdle.

Since we are going to discuss the customs and rules of the monasteries, how can we better begin, by God's grace, than with the actual dress of the monks? Once we have presented their outward appearance before your eyes, we will then be able to explain their interior life in proper order. A monk, as a soldier of Christ always ready for battle, should always walk with his loins girded. Holy Scripture shows us that those who began this way of life in the Old Testament walked in this manner—I mean Elijah and Elisha. We also know that the leaders and founders of the New Testament, namely John, Peter, and Paul, and others of the same rank, walked in the same way. The first of these, who even in the Old Testament displayed the first fruits of a virgin life and an example of chastity and continence, was sent by the Lord to rebuke the messengers of Ahaziah, the wicked king of Israel. The king, confined by sickness, had intended to consult Beelzebub, the god of Ekron, about his health. The prophet met the messengers and told them the king would not come down from the bed on which he lay. This prophet was identified to the bedridden king by the description of his clothing. When the messengers returned to the king and delivered the prophet's message, he asked what the man who had met them and spoken such words looked like and how he was dressed. They said, "A hairy man, girded with a leather belt around his loins." From this description, the king immediately recognized it was the man of God and said, "It is Elijah the Tishbite" (2 Kings 1:1-8). In other words, from the evidence of the girdle and the appearance of the hairy and unkempt body, he recognized the man of God without the slightest doubt, because this was always characteristic of him as he lived among so many thousands of Israelites, as if it were stamped on him as a special mark of his particular manner of life. Regarding John, who served as a sacred boundary between the Old and New Testament, being both a beginning and an ending, we know from the testimony of the Evangelist that this same John wore clothing of camel's hair and a leather belt around his loins (Matthew 3:4). When Peter had been put in prison by Herod and was to be brought out and killed the next day, the angel who stood by him commanded, "Gird yourself and put on your shoes" (Acts 12:8). The angel of the Lord certainly would not have told him to do this if he had not seen that for the sake of his night's rest Peter had temporarily freed his tired limbs from the girdle usually tied around them. Paul also, while going up to Jerusalem where he would soon be bound by the Jews, was met at Caesarea by the prophet Agabus. Agabus took Paul's girdle, bound his own hands and feet with it to demonstrate through physical actions the injuries Paul would 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" (Acts 21:11). Surely the prophet would never have presented this or said "the man whose girdle this is" unless Paul had always been accustomed to wear it fastened around his loins.

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: 2 Kings 1:1-8 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. Matthew 3:4 When Peter also had been put 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 yourself and put on your shoes. Acts 12:8 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 Cæsarea 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. Acts 21:11 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.

Of the Monk's Robe.

Of the Monk's Robe.

The monk's robe should simply cover the body to prevent the shame of nakedness and protect against cold, not foster the seeds of vanity and pride. The same apostle tells us: "Having food and covering, with these let us be content." He says "covering," not "raiment," as is incorrectly found in some Latin copies—that is, what merely covers the body, not what pleases the eye through splendid clothing. It should be ordinary, so it does not stand out as remarkable for its unusual color or style among other men of the same profession, and completely free from anxious concern, yet not stained through neglect. Finally, let the robe be so removed from worldly fashions that it remains common property for the use of God's servants. Whatever is claimed by one person or a few among God's servants and is not the common property of all the brothers equally is either unnecessary or worthless, and for that reason should be considered harmful, displaying an appearance of vanity rather than virtue. Therefore, whatever patterns we see that were not taught either by the ancient saints who founded the monastic life or by the fathers of our own time who continue to maintain their customs today, we should also reject as unnecessary and useless. For this reason, they completely disapproved of a sackcloth robe, since it is visible and conspicuous to everyone, and for this very reason will not only provide no benefit to the soul but will actually serve vanity and pride. It is also inconvenient and unsuitable for performing the necessary work that a monk should always be ready and unhindered to do. Even if we hear of some respectable people who have worn this garment, we should not establish a rule for the monasteries based on this, nor should we overturn the ancient decrees of the holy fathers because we do not think that a few men, relying on their possession of other virtues, should be blamed for practices they followed that were not in accordance with the Catholic rule. The opinion of a few should not be preferred to or interfere with the general rule for all. We ought to give unhesitating allegiance and unquestioning obedience not to those customs and rules that the will of a few have introduced, but to those that long-standing antiquity and great numbers of the holy fathers have passed on by unanimous decision to those who come after. Nor should this influence us as a precedent for our daily life: that Joram, the wicked king of Israel, when surrounded by enemy forces, tore his clothes and is said to have had sackcloth beneath them, or that the Ninevites, in order to soften God's sentence pronounced against them by the prophet, were clothed in rough sackcloth. The former is shown to have worn it secretly underneath, so that unless his outer garment had been torn, no one could possibly have known about it, and the latter wore sackcloth at a time when, since everyone was mourning the approaching destruction of the city and wore the same garments, no one could be accused of showing off. Where there is no particular difference and all are alike, no harm is done.

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. 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 color 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; 2 Kings 6:30 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. Jonah 3:8 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.

Of the Hoods of the Egyptians.

The monks of Egypt wear hoods, which they call cowls, fashioned with various stripes and colors, hanging down over the shoulders and bound about the forehead with small straps. This practice was not instituted without reason, but contains a mystical significance. For by covering their heads with the cowl, they show that they ought to preserve the innocence and simplicity of infants, who are ignorant of malice and do not know how to harbor anger. As the Apostle says: "In malice be children, but in understanding be mature." And the Lord himself in the Gospel declares: "Unless you turn and become like children, you will never enter the kingdom of heaven." Therefore they are reminded by this outward sign that they should always display the character of infants in gentleness and purity of life, putting aside all malice, anger, and falsehood.

Of the Hoods of the Egyptians.

There are also other items in the dress of the Egyptians that concern not so much the care of the body as the regulation of character, so that the practice of simplicity and innocence may be preserved by the very nature of the clothing. For they constantly wear, both day and night, very small hoods that come down to the end of the neck and shoulders and only cover the head, so that they may be constantly reminded to preserve the simplicity and innocence of little children by imitating their actual clothing. And these men have returned to childhood in Christ and sing at all times with heart and soul: Lord, my heart is not exalted nor are my 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.

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. 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 my 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.

# Of the Tunics of the Egyptians

The Egyptian monks wear linen tunics that are close-fitting and short, barely reaching to the elbows, so that the constant use of their arms for work remains unhindered. They also wear sleeveless cloaks made of the same material. These items are not just for bodily covering but also serve as symbols of innocence and simplicity, since linen comes from the earth and requires human labor to cultivate, unlike wool which comes from animals without such effort. This is why the priests under the old law were commanded to wear linen garments when they entered the temple to offer sacrifices. By wearing linen the monks show that they have put away all duplicity and returned to that state of innocence and purity which humanity possessed in paradise before the fall, and which the saints will possess in the future kingdom. For just as in paradise Adam and Eve knew no wool or skins from dead animals until after their sin, so too these monks, striving to imitate the life of paradise and the state of the future resurrection even in this present age, use nothing that comes from what is dead.

Of the Tunics of the Egyptians.

They also wear linen tunics that barely reach their elbows, leaving their hands and arms exposed. The cut-off sleeves symbolize that they have cut off all the deeds and works of this world, and the linen garment teaches that they are dead to all earthly ways of living. Through this, they hear the Apostle speaking to them daily: Mortify your members which are upon the earth. Their clothing itself proclaims this truth: For you are dead, and your life is hid with Christ in God; and again: And I live, yet now not I but Christ lives in me. To me indeed the world is crucified, and I to the world.

They wear also linen tunics 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 you are dead, and your life is hid with Christ in God; and again: And I live, yet now not I but Christ lives in me. To me indeed the world is crucified, and I to the world.

I notice that you've provided only a heading "Of their Cords" without any paragraph text to rewrite.

Could you please provide the actual paragraph content that follows this heading? Once you share the full text, I'll be happy to rewrite it according to your specifications while preserving all transliterated Greek technical terms and maintaining theological precision.

Of their Cords.

They also wear double scarves woven from woolen yarn, which the Greeks call analaboi, but which we should call girdles or strings, or more properly cords. These hang down over the neck and divide on either side of the throat, going around the folds of the robe at the armpits and gathering them up on both sides. This allows them to draw up and hold close to the body the wide folds of their garment, so that with their arms girded they are made active and ready for all kinds of work. They strive with all their might to fulfill the Apostle's command: "For these hands have ministered not only to me but to those also who are with me," and "Neither have we eaten any man's bread for nothing, but with labor 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."

They also wear double scarves woven of woollen yarn which the Greeks call ἀνάλαβοι, but which we should name girdles or strings, or more properly cords. 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.

# Chapter 6: Of their Capes.

Here is the paragraph rewritten in clear, modern English:

Of their Capes.

Next they cover their necks and shoulders with a narrow cape, aiming for both modest dress and low cost and practicality. This is called mafors in both our language and theirs, and in this way they avoid both the expense and the showiness of cloaks and heavy coats.

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.

Concerning the Sheepskin and the Goatskin.

Of the Sheepskin and the Goatskin.

The final item of their clothing is the goatskin, which is called melotes or pera, along with a staff. They carry these in imitation of those who foreshadowed the pattern of monastic life in the Old Testament, about 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. Hebrews 11:37-38 This garment of goatskin symbolizes that, having destroyed all wantonness of fleshly passions, they ought to remain in the utmost sobriety of virtue, and that nothing of the wantonness or heat of youth, or of their former frivolity, should remain in their bodies.

The last article of their dress is the goat-skin, which is called melotes, or pera, 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. Hebrews 11:37-38 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.

On the Staff of the Egyptians.

Of the Staff of the Egyptians.

For Elisha, himself one of them, teaches that the same men used to carry a staff. 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 boy's face so that he may live. 2 Kings 4:29 The prophet certainly would not have given it to him to carry unless he had been accustomed to constantly carrying it in his hand. 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. The blessed David, in his longing to be free from these, says: Deliver not, O Lord, to the beasts the soul that trusts in You. When these attack them, they ought to beat them off with the sign of the cross and drive them far away. 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.

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. 2 Kings 4:29 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 trusts in You), 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.

Their Shoes

Of their Shoes.

But while they refuse to wear shoes, as forbidden by the gospel command, if bodily weakness or the morning cold in winter or the scorching midday heat compels them, they simply protect their feet with sandals. They explain that through the use of sandals and the Lord's permission, it is implied that if we cannot be completely freed from care and anxiety about the flesh while still in this world, nor can we be altogether released from it, we should at least provide for the body's needs with as little fuss and as slight an entanglement as possible. 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 (the feet with which we run after the fragrance of Christ's ointments, and of which David says "I ran in thirst," and Jeremiah says "But I am not troubled, following You"), we ought not to allow them to be entangled in the deadly cares of this world, filling our thoughts with things that concern not the necessities of nature but unnecessary and harmful pleasures. We shall accomplish this if, as the Apostle advises, we make no provision for the flesh with its lusts. But though they lawfully use these sandals, as permitted by the Lord's command, they never allow them to remain on their feet when they approach to celebrate or to receive the holy mysteries, as they think they ought to observe literally what was said to Moses and to Joshua, the son of Nun: "Loose the strap of your shoe, for the place where you stand is holy ground."

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 You), 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. Romans 13:14 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 your shoe: for the place whereon you stand is holy ground.

Concerning the changes in practices that may be allowed according to the nature of the climate or the custom of the region.

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 to ensure we have not left out any item of Egyptian dress. But we need only keep to those things that the location and local customs permit. For the harshness of winter does not allow us to be content with sandals, tunics, or a single cloak, and wearing tiny hoods or sheepskins would provide a source of ridicule rather than edifying those who see us. Therefore we maintain that we should adopt only those things we have described above, which suit both the humble character of our calling and the climate. The chief feature of our dress should not be the strangeness of the clothing, which might offend worldly people, but its respectable simplicity.

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 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 may be not the novelty of the garb, which might give some offense to men of the world, but its honourable simplicity.

On the Spiritual Girdle and Its Mystical Meaning.

Of the Spiritual Girdle and its Mystical Meaning.

Clothed in these garments, the soldier of Christ should first understand that the girdle tied around him protects him not only so that his mind may be ready for all the work and tasks of the monastery, but also so that he may always move about without his clothing getting in the way. He will prove himself all the more passionate in purity of heart for spiritual progress and knowledge of divine things to the degree that he is more earnest in his enthusiasm for obedience and work. Second, he should understand that in the actual wearing of the girdle there is a significant mystery declaring what is required of him. For the girding of the loins and binding them with a dead animal skin signifies that he carries about the mortification of those bodily parts in which the seeds of lust and lasciviousness are contained, always knowing that the gospel command which says, Let your loins be girt about, Luke 12:35 is applied to him by the Apostle's interpretation, namely, Mortify your members which are upon the earth; fornication, uncleanness, lust, evil concupiscence. Colossians 3:5 And so we find in Holy Scripture that only those were girded with the girdle in whom the seeds of carnal lust are found to be destroyed, and who sing with all their strength this statement of blessed David: For I have become like a bottle in the frost, because when the sinful flesh is destroyed in the innermost parts they can stretch out the dead skin of the outward man by the power of the spirit. And therefore he significantly adds in the frost, because they are never satisfied merely with the mortification of the heart, but also have the impulses of the outward man and the urges of nature itself frozen by the arrival of the frost of continence from outside, 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.

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, Luke 12:35 is applied to him by the Apostle's interpretation; to wit, Mortify your members which are upon the earth; fornication, uncleanness, lust, evil concupiscence. Colossians 3:5 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 have become like a bottle in the frost, 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.