Except in their presence, the monastic slave might not receive the visits of his friends or kindred; and it was deemed highly meritorious if he afflicted a tender sister or an aged parent by the obstinate refusal of a word or look.[1] The monks themselves passed their lives, without personal attachments, among a crowd, which had been formed by accident and was detained, in the same prison, by force or prejudice. Recluse fanatics have few ideas or sentiments to communicate; a special licence of the abbot regulated the time and duration of their familiar visits; and, at their silent meals, they were enveloped in their cowls, inaccessible, and almost invisible, to each other.[2] Study is the resource of solitude; but education had not prepared and qualified for any liberal studies the mechanics and peasants, who filled the monastic communities. They might work; but the vanity of spiritual perfection was tempted to disdain the exercise of manual labour, and the industry must be faint and languid which is not excited by the sense of personal interest.
Their devotion and visions According to their faith and zeal, they might employ the day, which they passed in their cells, either in vocal or mental prayer; they assembled in the evening, and they were awakened in the night, for the public worship of the monastery. The precise moment was determined by the stars, which are seldom clouded in the serene sky of Egypt; and a rustic horn or trumpet, the signal of devotion, twice interrupted the vast silence of the desert.[3] Even sleep, the last refuge of the unhappy, was rigorously measured; the vacant hours of the monk heavily rolled along, without business or pleasure; and, before the close of each day, he had repeatedly accused the tedious progress of the Sun.[4] In this comfortless state, superstition still pursued and tormented her wretched votaries.[5] The re-- ↑ Pior, an Egyptian monk, allowed his sister to see him: but he shut his eyes during the whole visit. See Vit. Patrum, l. iii. p. 504. Many such examples might be added.
- ↑ The 7th, 8th, 29th, 30th, 31st, 34th, 57th, 60th, 86th, and 95th articles of the Rule of Pachomius impose most intolerable laws of silence and mortification.
- ↑ The diurnal and nocturnal prayers of the monks are copiously discussed by Cassian in the third and fourth books of his Institutions; and he constantly prefers the liturgy, which an angel had dictated to the monasteries of Tabenne.
- ↑ Cassian, from his own experience, describes the acedia, or listlessness of mind and body to which a monk was exposed, when he sighed to find himself alone. Sæpiusque egreditur et ingreditur cellam, et Solem velut ad occasum tardius properantem crebrius intuetur (Institut. x. 1).
- ↑ The temptations and sufferings of Stagirius were communicated by that unfortunate youth to his friend St. Chrysostom. See Middleton's Works, vol. i. p. 107-110. Something similar introduces the life of every saint; and the famous
