The Greek Historia Monachorum in Aegypto was one of the most widely read and disseminated Greek hagiographic texts during Late Antiquity and the Middle Ages. To this day it remains, alongside Athanasius' Life of Antony, one of the core primary sources for fourth-century Egyptian monasticism as well as one of the most fascinating, yet perplexing, pieces of monastic hagiography to survive from the entire patristic period. However, until now it has not received the intensive and sustained scholarly analysis that a monograph affords. In this study, Andrew Cain incorporates insights from source criticism, stylistic and rhetorical analysis, literary criticism, and historical, geographical, and theological studies in an attempt to break new ground and revise current scholarly orthodoxy about a broad range of interpretive issues and problems.
The Greek Historia Monachorum in Aegypto was one of the most widely read and disseminated Greek hagiographic texts during Late Antiquity and the Middle Ages. To this day it remains, alongside Athanasius' Life of Antony, one of the core primary sources for fourth-century Egyptian monasticism as well as one of the most fascinating, yet perplexing, pieces of monastic hagiography to survive from the entire patristic period. However, until now it has not received the intensive and sustained scholarly analysis that a monograph affords. In this study, Andrew Cain incorporates insights from source criticism, stylistic and rhetorical analysis, literary criticism, and historical, geographical, and theological studies in an attempt to break new ground and revise current scholarly orthodoxy about a broad range of interpretive issues and problems.
From September 394 to early January 395, seven monks from Rufinus of Aquileia’s monastery on the Mount of Olives made a pilgrimage to Egypt to visit locally renowned monks and monastic communities. Shortly after their return to Jerusalem, one of the party, whose identity remains a mystery, wrote an engaging account of this trip. Although he cast it in the form of a first-person travelogue, it reads more like a book of miracles that depicts the great fourth-century Egyptian monks as prophets and apostles similar to those in the Bible. This work was composed in Greek, yet it is best known today as Historia monachorum in Aegypto (Inquiry about the Monks in Egypt), the title of the Latin translation of this work made by Rufinus, the pilgrim-monks’ abbot. The Historia monachorum is one of the most fascinating, fantastical, and enigmatic pieces of literature to survive from the patristic period. In both its Greek original and Rufinus’s Latin translation it was one of the most popular and widely disseminated works of monastic hagiography during Late Antiquity and the Middle Ages. Modern scholars value it not only for its intrinsic literary merits but also for its status, alongside Athanasius’s Life of Antony, the Pachomian dossier, and other texts of this ilk, as one of the most important primary sources for monasticism in fourth-century Egypt. Rufinus’s Historia monachorum is presented here in English translation in its entirety. The introduction and annotations situate the work in its literary, historical, religious, and theological contexts.
This volume deals with the origins and rise of Christian pilgrimage cults in late antique Egypt. Part One covers the major theoretical issues in the study of Coptic pilgrimage, such as sacred landscape and shrines' catchment areas, while Part Two examines native Egyptian and Egyptian Jewish pilgrimage practices. Part Three investigates six major shrines, from Philae's diverse non-Christian devotees to the great pilgrim center of Abu Mina and a Thecla shrine on its route. Part Four looks at such diverse pilgrims' rites as oracles, chant, and stational liturgy, while Part Five brings in Athanasius's and an anonymous hagiographer's perspectives on pilgrimage in Egypt. The volume includes illustrations of the Abu Mina site, pilgrims' ampules from the Thecla shrine, as well as several maps.
Evagrius of Pontus (ca. 345-399) was a Greek-speaking monastic thinker and Christian theologian whose works formed the basis for much later reflection on monastic practice and thought in the Christian Near East, in Byzantium, and in the Latin West. His innovative collections of short chapters meant for meditation, scriptural commentaries in the form of scholia, extended discourses, and letters were widely translated and copied. Condemned posthumously by two ecumenical councils as a heretic along with Origen and Didymus of Alexandria, he was revered among Christians to the east of the Byzantine Empire, in Syria and Armenia, while only some of his writings endured in the Latin and Greek churches. A student of the famed bishop-theologians Gregory of Nazianzus and Basil of Caesarea, Evagrius left the service of the urban church and settled in an Egyptian monastic compound. His teachers were veteran monks schooled in the tradition of Clement of Alexandria, Origen, and Anthony, and he enriched their legacy with the experience of the desert and with insight drawn from the entire Greek philosophical tradition, from Plato and Aristotle through Iamblichus. Evagrius and His Legacy brings together essays by eminent scholars who explore selected aspects of Evagrius's life and times and address his far-flung and controversial but long-lasting influence on Latin, Byzantine, and Syriac cultures in antiquity and the Middle Ages. Touching on points relevant to theology, philosophy, history, patristics, literary studies, and manuscript studies, Evagrius and His Legacy is also intended to catalyze further study of Evagrius within as large a context as possible.
The book presents the results of my in-depth researches on late antique Egyptian monasticism. In fact, it is my third book dealing with this fascinating phenomenon. Here, like in my two earlier books on the subject, I have reworked some of the previously published ideas or texts of mine and in effect my own understanding of the topic has evolved and changed owing to the discoveries of both textual and archaeological sources and to new interpretations of the already known data. The first book, Moines et communautés monastiques en Égypte (ive-viiie siècles), was published in 2009 and focused primarily on the physical aspects of monastic life, the geographical conditions of monastic communities and on their economic activity. In it, I dedicated ample space to the questions of terminology, particularly to the terms referred to monastic groupings, their leaders and members responsible for performing specific duties. While writing that book, I perused a vast number of literary texts available in various languages, but pride of place was given to documentary evidence preserved in the form of papyri, ostraca, and limestone or wooden writing tablets. My intention was also to provide readers with information on places with surviving remnants of monasteries or hermitages and thus expand the ''database'' (for want of a better word) of Egyptian monasticism by taking into account this particular category of archaeological evidence. The second book owes its origin to the request I received from the publishing house of the Benedictine Abbey of Tyniec to write a volume on Egyptian monasticism in Polish. It was partly based on chapters contained in the French book, but a substantial portion of the Polish book consisted of new material dealing in a greater detail with the foundational monastic texts such as the apophthegms, the Life of Antony by Athanasius of Alexandria, Historia Lausiaca by Palladius, the writings of John Cassian, the invaluable and extensive dossier of the Pachomian congregation, and the works written by Shenoute. The book includes a presentation of ascetic doctrines, a topic which was only tangentially addressed in Moines et communautés monastiques. Heedful of the usual rigours of research work, I nevertheless reduced the reference apparatus (the footnotes specifically) so as not to discourage the non-specialist readers interested in the topic. It was released in 2014 with the title Drugi dar Nilu, czyli o mnichach i klasztorach w późnoantycznym Egipcie (''The Second Gift of the Nile: Monks and Monasteries in Late Antique Egypt''; the first part of the title was proposed by the Benedictines, while the other was added, slightly pedantically, by myself). Once the work on that book was completed, I was more happy with the result than was the case with its predecessor: it seemed to me that the Polish book provided the reader with a greater wealth of information interpreted in a much more mature manner, even in spite of the fact that I had to leave out some material (especially my discussions of archaeological sources, as this time I could not include any illustrations). This particular book has emanated from the Tyniec book, much in the same way as the Tyniec one did from the volume written in French. It is largely composed of English translations of rearranged, reworked, revised and enriched individual chapters of its Polish predecessor. More attention is given here to the first congregation of Pachomian monasteries and the federation of three monastic establishments governed by Shenoute. The part on monastic economy has been expanded, which reflects my belief that this aspect of the phenomenon in question can usher us into the ''real reality'' of the communities as opposed to the reality depicted in monastic literature or in theoretical writings on asceticism. It goes without saying that I have also added references to newly published studies on the subject, all the while respecting the principle of keeping the bibliography selective and resisting the temptation of excessively expanding the footnotes. The chronological scope of the book extends to the mid-eighth century or thereabouts. The Arab conquest had an immense impact on life in Egypt in a multitude of aspects, but on the whole its monastic circles were not significantly affected. One cannot escape this impression while reading the letters written in Coptic in the first half of the eighth century found in Western Thebes, particularly the dossier of Frange. In my view at least, the image of life in Egyptian monasteries which emerges from those documents is not significantly different from what can be inferred from texts written a hundred years earlier. (from the Author''s Foreword)
Composed in 404, Jerome's Epitaph on Saint Paula (Epitaphium Sanctae Paulae) is an elaborate eulogy commemorating the life of Paula (347-404), a wealthy Christian widow from Rome who renounced her senatorial status and embraced an ascetic lifestyle and in 386 co-founded with Jerome a monastic complex in Bethlehem.
