Chapter VII.

Of the origin of the Sarabaites and their mode of life.

And while the Christian religion was rejoicing in these two orders of monks though this system had begun by degrees to deteriorate, there arose afterwards that disgusting and unfaithful kind of monks; or rather, that baleful plant revived and sprang up again which when it first shot up in the persons of Ananias and Sapphira in the early Church was cut off by the severity of the Apostle Peter—a kind which among monks has been for a long while considered detestable and execrable, and which was adopted by no one any more, so long as there remained stamped on the memory of the faithful the dread of that very severe sentence, in which the blessed Apostle not merely refused to allow the aforesaid originators of the novel crime to be cured by penitence or any amends, but actually destroyed that most dangerous germ by their speedy death. When then that precedent, which was punished with Apostolical severity in the case of Ananias and Sapphira had by degrees faded from the minds of some, owing to long carelessness and forgetfulness from lapse of time, there arose the race of Sarabaites, who owing to the fact that they have broken away from the congregations of the Cœnobites and each look after their own affairs, are rightly named in the Egyptian language Sarabaites,^20792079    Sarabaites, this third sort of monks whom Cassian here paints in such dark colours, are spoken of by S. Jerome (Ep. xxii. ad Eustochium) under the name of Remoboth. The origin of both names is obscure, but Jerome and Cassian are quite at one in their scorn for these pretended monks. S. Benedict begins his monastic rule by describing the four kinds of monks, cœnobites, anchorites, sarabaites, and a fourth class to which he gives the name of “gyrovagi,” i e., wandering monks; these must be those of whom Cassian speaks below in c. viii. without giving them any definite name. See further Bingham, Antiquities VII. ii., and the Dictionary of Christian Antiquities, Art. Sarabaites. and these spring from the number of those, whom we have mentioned, who wanted to imitate rather than truly to aim at Evangelical perfection, urged thereto by rivalry or by the praises of those who preferred the complete poverty of Christ to all manner of riches. These then while in their feeble mind they make a pretence of the greatest goodness and are forced by necessity to join this order, while they are anxious to be reckoned by the name of monks without emulating their pursuits, in no sort of way practise discipline, or are subject to the will of the Elders, or, taught by their traditions, learn to govern their own wills or take up and properly learn any rule of sound discretion; but making their renunciation only as a public profession, i.e., before the face of men, either continue in their homes devoted to the same occupations as before, though dignified by this title, or building cells for themselves and calling them monasteries remain in them perfectly free and their own masters, never submitting to the precepts of the gospel, which forbid them to be busied with any anxiety for the day’s food, or troubles about domestic matters: commands which those alone fulfil with no unbelieving doubt, who have freed themselves from all the goods of this world and subjected themselves to the superiors of the Cœnobia so that they cannot admit that they are at all their own masters. But those who, as we said, shirk the severity of the monastery, and live two or three together in their cells, not satisfied to be under the charge and rule of an Abbot, but arranging chiefly for this; viz., that they may get rid of the yoke of the Elders and have liberty to carry out their wishes and go and wander where they will, and do what they like, these men are more taken up both day and night in daily business than those who live in the Cœnobia, but not with the same faith and purpose. For these Sarabaites do it not to submit the fruits of their labours to the will of the steward, but to procure money to lay by. And see what a difference there is between them. For the others think nothing of the morrow, and offer to God the most acceptable fruits of their toil: while these extend their faithless anxiety not only to the morrow, but even to the space of many years, and so fancy that God is either false or impotent as He either could not or would not grant them the promised supply of food and clothing. The one seek this in all their prayers; viz., that they may gain ἀκτημοσύνην, i.e., the deprivation of all things, and lasting poverty: the other that they may secure a rich quantity of all sorts of supplies. The one eagerly strive to go beyond the fixed rule of daily work that whatever is not wanted for the sacred purposes of the monastery, may be distributed at the will of the Abbot either among the prisons, or in the guest-chamber or in the infirmary or to the poor; the others that whatever the day’s gorge leaves over, may be useful for extravagant wants or else laid by through the sin of covetousness. Lastly, if we grant that what has been collected by them with no good design, may be disposed of in better ways than we have men 483tioned, yet not even thus do they rise to the merits of goodness and perfection. For the others bring in such returns to the monastery, and daily report to them, and continue in such humility and subjection that they are deprived of their rights over what they gain by their own efforts, just as they are of their rights over themselves, as they constantly renew the fervour of their original act of renunciation, while they daily deprive themselves of the fruits of their labours: but these are puffed up by the fact that they are bestowing something on the poor, and daily fall headlong into sin. The one party are by patience and the strictness whereby they continue devoutly in the order which they have once embraced, so as never to fulfil their own will, crucified daily to this world and made living martyrs; the others are cast down into hell by the lukewarmness of their purpose. These two sorts of monks then vie with each other in almost equal numbers in this province; but in other provinces, which the need of the Catholic faith compelled me to visit, we have found that this third class of Sarabaites flourishes and is almost the only one, since in the time of Lucius who was a Bishop of Arian misbelief^20802080    Lucius took the lead of the Arian party at Alexandria after the murder of George of Cappadocia in 361, and was put forward by his party as the candidate for the see which they regarded as vacant. In 373, after the death of Athanasius, he was forced upon the reluctant Church of Alexandria by the Arian Emperor Valens, and according to Gregory Nazianzen a fresh persecution of the orthodox party at once began; and to this it is that Piamun alludes in the text. in the reign of Valens, while we carried alms^20812081    Diaconia. The word is used again by Cassian for almsgiving in Conf. XXI. i., viii., ix., and cf. Gregory the Great, Ep. xxii., and compare εἰς διακονίαν in Acts xi. 29. to our brethren; viz., those from Egypt and the Thebaid, who had been consigned to the mines of Pontus and Armenia^20822082    To work in the mines was a punishment to which the Confessors were frequently subjected in the time of persecution: Cf. the prayer in the Liturgy of S. Mark that God would have mercy on those in prison or in the mines, etc. Hammond’s Liturgies, p. 181. for their steadfastness in the Catholic faith, though we found the system of Cœnobia in some cities few and far between, yet we never made out that even the name of anchorites was heard among them.