2 Mt. xviii. 20 dérov for od, &y Sow for cioty**,
® Paslye 17x 4 Ps. xci., as at Compline, see below.
6 None is not connected with the death of Christ as in Serm. Asc.,, where of Terce, Sext and None four offices are made.
7 Vespersismeant. The references to confession suggest a liturgical formula. Cf. De Spir. Sanc. 73: “It seemed fitting to our fathers not to receive the gift of eventide in silence, but on its appearance immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say ‘ We praise Father, Son, and God’s Holy Spirit’” (the conclusion of the first stanza of ®a&¢ trapdy). B.’s sister Macrina repeated the hymn on her death-bed (Greg. Nyss. Vit. Macr. ).
8 Ps. iv. 4. B. agrees with B**XAR against Sw.’s (B) text.
* Compline is unmistakable. Cf. the Latin Compline hymn: “Procul recedant somnia Et noctium phantasmata Hostemque nostrum comprime Ne polluantur corpora.” Ben. Reg. xviii orders the 90th (91st) psalm for Compline. Duchesne (Christian Worship, p. 449)
XXXVIII. — We have Learned from the Instruction both that Prayer Should Never be Omitted and that Work is Necessary; It Remains that we Should be Taught What Arts Befit Our Profession
It is no easy matter to define suitable arts specifically, since different monasteries pursue different arts in accordance with the special characteristics of their localities and the suitability of business openings in each district. But generally speaking, one may recommend the choice of such arts as preserve the peaceable and untroubled nature of our life, needing neither much trouble to get the requisite material, nor much anxiety to sell what has been made, and which do not involve us in undesirable or harmful meetings with men or women. But in everything we must consider that simplicity and cheapness are set before us as our proper aim, and we must avoid serving the foolish and harmful lusts of men by working to satisfy their requirements. In weaving we must accept what befits our manner of life, not what is devised by the unchaste to trap and ensnare the young. Similarly in shoe-making, let us serve by our art those who seek primary necessaries. But building and carpentering and metal-working and agriculture, these are in themselves necessary for life and afford much that is beneficial, and are not to be rejected for intrinsic reasons. Only when they cause us disturbances, or break the unity of the life of the brethren, then let us of necessity avoid them, preferring those arts which preserve for us a life undistracted and waiting continually on the Lord, one which drags away those who abide in the practice of piety neither from the time of psalmody nor from prayer, nor from the remainder of the disciplined life. But since there is nothing in them which harms the special purpose of our life, they are preferable to many. Of them agriculture is the best since by it we get the necessaries of life, and it preserves its workers from much wandering or running to and fro. But only if, as we said before, it brings upon us no troubles and disturbances from neighbours or fellow-inhabitants.
says that Compline “has not any earlier attestation than the rule of St. Benedict.” He does not mention this passage. Compline in a Benedictine monastery in winter time was as early as 6 P.m., Vespers 4.30, see Butler, Benedictine Monachism, p. 281.
1 Nocturns (or Mattins). Cf. Hp. 1. 6: “ What dawn is to some, midnight is to athletes of piety’; and Lp. ccvii. 3, describing psalmsinging at all-night vigils out of which the night offices would naturally grow. Cf. also Hom. in Ps. cx.
2 Acts xvi. 25 omit mpocevyduevor **. 8 Ps. cxix. 62.
4 Lauds here is a distinct office intended to break the sleep between midnightanddawn. For B.’s vigils and broken sleep see Epp. 11, ccvii; Greg. Naz. Or. xliii. 61; Greg. Nyss. In laud. Bas.
5 Ps. cxix. 148 npdc dp 0p0v with KN AT, Sw.’s (NX) text medc ce Sp0pobv.
6 A careful reading of the foregoing answer makes it clear that to B. belongs the main credit of the Divine Office. The desirability of variation is put forward as if it is his own idea.
7 This answer is amazing after the description of the prayer-life in F. 37 and the one meal a day, see notes on F. 19. The coenobium was a hive of zealous manual workers. One suspects that the discretion given to the Superior must have been freely exercised as regards extra food for those engaged in hard work. At a later date Palladius found Pachomius’ monastery at Tabennisi organised on similar lines. Every kind of craft was represented. The produce was devoted to supplying first the needs of the monastery, then those of the linked women’s community; the surplus was sold in Alexandria. Pigs were kept to ensure that no scraps should be wasted; the flesh was given to poor neighbours. Special attention was paid to field and garden work (Hist. Laus. xxxii). B. recommends nothing that he had not undergone himself. See Greg. Naz. Hp. vi., recalling his toils with Basil. They had worked in the garden, carted manure, drawn a wagon with their own necks and hands; and (Ep. vi.) gathered wood and cut stone.
1 The modern distinction between economic and uneconomic expenditure is anticipated.
2 Building would hardly be a suitable trade when all necessary buildings for the community had been erected, for we cannot imagine monks undertaking outside contracts. A few workmen, however, would always be needed for repairs.
XXXIX. — How we Ought to Manage the Sale of the Products of Our Work and the Necessary Journeys
We must try to secure both that the products of our work are not disposed of at a distance, and that we do not court publicity for the sake of selling. For it is more fitting to remain in one place and more beneficial both for the edifying of one another and the accurate observance of our daily life; so that we prefer to abate somewhat from the price rather than go beyond our borders for the sake of a trifling gain. But if experience has shown this to be impossible, then we must choose localities and cities inhabited by religious men, so that our journey may not be unfruitful, and a number of brethren, each bearing the products of his own work, must go together to the functions designated fairs. Let them make their journey in common that they may accomplish the way with psalms and prayers and mutual edification. When they have come to the place let them choose the same lodgings both for the sake of keeping watch upon one another, and that we may miss no season of prayer, either by day or night, and that each may come through his meetings with grasping and extortionate men with less harm in company than if he were alone. For even the most violent men avoid having many witnesses of their injustice.
XL. — Concerning Business Transacted at Conventions
Scripture shows us that buying and selling conducted at martyrs’ tombs is not fitting for us. For it is incumbent on Christians to be seen at the martyrs’ tombs or in their neighbourhood for no other reason than that of prayer and in order that, remembering how the Saints contended even unto death on behalf of godliness, we may be incited to a like zeal. We must remember the most fearful wrath of the Lord, Who though He was always and everywhere meek and lowly of heart, as it is written, yet on one class—those that bought and sold in the temple precincts—inflicted a castigation, since their trafficking turned the house of prayer into a den of thieves. Others may have corrupted the accustomed order of the Saints, and in place of praying for one another, worshipping God and lamenting to Him in company with others, asking His mercy for their sins, giving thanks for His benefits, and edifying people by the word of exhortation—all of which conduct we have known observed within our own memory—in place of this, I say, may have used the time and place as a market and fair and common emporium.
But it ill befits us now to follow their example and encourage such evil courses by joining in the matter. Rather we should imitate the conventions which are recorded in the gospels of our Lord Jesus Christ, and fulfil what the apostle commands as conducive to the following of such a model. Thus he writes: “When ye come together, each of you hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation; but let all things be done unto edifying.”
1 An unusually good crop would produce a surplus which would have to be marketed, perhaps at a distance.
2 Cf. Ben. Reg. lvii, which orders goods to be sold by monks somewhat cheaper (aliquantulum wilius) than by those in the world. Gregory of Cyprus (4th cent.) forbids monks to make sordid bargains in buying and selling (see Expositor, April ).
3 ravnyvpeot. This answer throws valuable light on 4th century social history. 4 ovvddotc.