Cambridge Ancient Hi.. - Index of

750 25. monasticism
was not far to the west of Basil’s Cappadocia – brought Palestine into touch
with quite another centre of fourth-century ascetic experiment. The great
hero of Palestinian monasticism in the next century, Euthymius, came
from the same part of the world – from Melitene, on the eastern fringe of
Cappadocia: even more within the orbit of Basil and his associates. Before
travelling south, he had served in the household of his local bishop, and
had exercised some authority over nearby monasteries. 10 Several of his first
disciples in Palestine had similar origins. That is not to suggest that he
introduced Basilian monachism into Palestine – far from it: for he long subscribed
to the laura pattern, developed an admiration for what he discovered
of Egyptian asceticism, and was himself disposed to even greater
withdrawal. (No more did the refugees from Egypt bring with them an
unadulterated admiration for Pachomius, of whom, perhaps, many knew
little.) Nevertheless, ascetic practice in Palestine from the beginning of the
fifth century was open to influence from the north as well as the south, its
original enthusiasms thus overlaid by patterns developed elsewhere.
That makes it a good place to observe the internal debates that came to
enliven ascetic communities. In 411, Euthymius, who had been in Palestine
since 405, established with his friend Theoctistus a laura in the Wadi el-
Mukallik, which flows down to the Dead Sea from the Jerusalem–Jericho
road. 11 He himself eventually settled in greater seclusion some 5 km distant.
A contrast was thus established, and acquired the status of an ancient rule:
Euthymius sent new recruits to Theoctistus, who introduced them to the
principles of asceticism – ‘humility and obedience’ – in a tightly controlled
and communal environment; only then were they allowed to graduate to a
more isolated life. The experience of living in a community, numbering
perhaps thirty or forty men, thus became an accepted part of the ascetic
regime, even if regarded as preliminary to higher practice. 12 Conflict between
the two disciplines was in that way avoided: both were to play their part
within one system of personal development. Also involved was a distinctive
relationship between master and disciple: Theoctistus dealt with admirers
and dependants, while Euthymius enjoyed the luxury of secluded prayer.
In spite of Euthymius’ enduring (though often frustrated) attachment to
solitude, one should not underestimate the importance of the community
10 Cyr. Scyth. Vita Euthymii 3f. The world of Euthymius and his successors, and of his biographer
Cyril of Scythopolis, is vividly described by Hirschfeld (1992), with copious bibliography; see also Price
(1991). (Cyril enjoyed a link of his own with Cappadocia and with Euthymius, through the latter’s disciple
Cosmas, who was consecrated bishop of Scythopolis in the late 460s.) Hirschfeld’s account of
diet, dress and furniture (82–101) is particularly relevant to later cœnobia; but his economic descriptions
(102–11) make wide reference and point to a marked contrast with Egyptian monasticism in its
Byzantine heyday.
11 For what follows, see V. Euthym. 8f. For his Palestinian experience hitherto, conscious of Chariton
but geared to productive labour and generosity, see 6f.
12 Cyr. Scyth. Vita Sabae 7. One might compare the attitude of Shenoute, for whom solitude was a
test of virtue and reunion with the cœnobium its reward: V. Shen. 38f.
Cambridge Histories Online © Cambridge University Press, 2008