Page:Encyclopædia Britannica, Ninth Edition, v. 1.djvu/27

Rh members of the Cœnobium of Panopolis, under the Pachomian rule,, , , , and. Each separate community had its own œconomus, or steward, who was subject to a chief œconomus stationed at the head establishment. All the produce of the monks' labour was committed to him, and by him shipped to Alexandria. The money raised by the sale was expended in the purchase of stores for the support of the communities, and what was over was devoted to charity. Twice in the year the superiors of the several cœnobia met at the chief monastery, under the presidency of an Archimandrite ("the chief of the fold," from 🇬🇷, a fold), and at the last meeting gave in reports of their administration for the year.

The cœnobia of Syria belonged to the Pachomian institution. We learn many details concerning those in the vicinity of Antioch from Chrysostom's writings. The monks lived in separate huts, 🇬🇷, forming a religious hamlet on the mountain side. They were subject to an abbot, and observed a common rule. (They had no refectory, but ate their common meal, of bread and water only, when the day's labour was over, reclining on strewn grass, sometimes out of doors.) Four times in the day they joined in prayers and psalms.

The necessity for defence from hostile attacks, economy of space, and convenience of access from one part of the community to another, by degrees dictated a more compact and orderly arrangement of the buildings of a monastic cœnobium. Large piles of building were erected, with strong outside walls, capable of resisting the assaults of an enemy, within which all the necessary edifices were ranged round one or more open courts, usually surrounded with cloisters. The usual Eastern arrangement is exemplified in the plan of the convent of Santa Laura, (Laura, the designation of a monastery generally, being converted into a female saint).



This monastery, like the Oriental monasteries generally is surrounded by a strong and lofty blank stone wall, enclosing an area of between. The longer side extends to a length of about. There is only one main entrance, on the north side (A), defended by three separate iron doors. Near the entrance is a large tower (M), a constant feature in the monasteries of the Levant. There is a small postern gate at (L.) The enceinte comprises two large open courts, surrounded with buildings connected with cloister galleries of wood or stone. The outer court, which is much the larger, contains the granaries and storehouses (K), and the kitchen (H), and other offices connected with the refectory (G). Immediately adjacent to the gateway is a two-storeyed guesthouse, opening from a cloister (C). The inner court is surrounded by a cloister (EE), from which open the monks' cells (II). In the centre of this court stands the catholicon or conventual church, a square building with an apse of the cruciform domical Byzantine type, approached by a domed narthex. In front of the church stands a marble fountain (F), covered by a dome supported on columns. Opening from the western side of the cloister, but actually standing in the outer court, is the refectory (G), a large cruciform building, about each way, decorated within with frescoes of saints. At the upper end is a semi-circular recess, recalling the Triclinium of the Lateran Palace at Rome, in which is placed the seat of the Hegumenos or abbot. This apartment is chiefly used as a hall of meeting, the Oriental monks usually taking their meals in their separate cells. is exceeded in magnitude by the Convent of Vatopede, also on Mount Athos. This enormous establishment covers at least of ground, and contains so many separate buildings within its massive walls that it resembles a fortified town. It lodges above, and the establishment of the Hegumenos is described as resembling the court of a petty sovereign prince. The immense refectory, of the same cruciform shape as that of, will accommodate at its  tables.

The annexed plan of a Coptic monastery, from Lenoir shows us a church of three aisles, with cellular apses, and two ranges of cells on either side of an oblong gallery.



Monasticism in the West owes its extension and development to Benedict of Nursia (born ). His rule was diffused with miraculous rapidity from the parent foundation on Monte Cassino through the whole of Western Europe, and every country witnessed the erection of monasteries far exceeding anything that had yet been seen in spaciousness and splendour. Few great towns in Italy were without their Benedictine convent, and they quickly rose in all the great centres of population in England, France, and Spain. The number of these monasteries founded between is amazing. Before the Council of Constance,, no fewer than had been established of this order alone. The Benedictine rule, spreading with the vigour of a young and powerful life, absorbed into itself the older monastic foundations, whose discipline had too usually become disgracefully relaxed. In the words of Milman (Latin Christianity,, ), "The Benedictine rule was universally received, even in the older monasteries of Gaul, Britain, Spain, and throughout the West, not as that of a rival order (all rivalry was of later date), but as a more full and perfect rule of the monastic life." Not only, therefore, were new monasteries founded, but those already existing were pulled down, and rebuilt to adapt them to the requirements of the new rule.

The buildings of a Benedictine abbey were uniformly arranged after one plan, modified where necessary (as at