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Often appears with: religious persecution and toleration · counsel and advisers to rulers · duty, conscience, and obligation · prayer and worship · fate, destiny, and necessity · crime and punishment · justice as a virtue · education and the training of the young · conversion and faith · the position of women · conquest, plunder, and captives · marriage and betrothal
Usually: narrative (97) · detachment (79) · argument (40) · censure (36) · exhortation (34) · reverence (32) · temptation (31) · wonder (29) · curiosity (24) · skepticism (23)
“And look! when it happeneth, that bishop, or abbot, or abbess, depart from this life, be it told the archbishop, and with his counsel and injunction be chosen such as be worthy.” (Anglo-Saxon Chronicle; translator/editor) James Ingram, The Anglo-Saxon Chronicle · precept
“This was done in the year after our Lord's Nativity 972, the sixteenth year of this king.” (Anglo-Saxon Chronicle; translator/editor) James Ingram, The Anglo-Saxon Chronicle · observation
“Full oft the unbelieving husband is sanctified and healed through the believing wife, and so belike the wife through the believing husband.” (Anglo-Saxon Chronicle; translator/editor) James Ingram, The Anglo-Saxon Chronicle · precept
“He who sows the ground with care and diligence acquires a greater stock of religious merit than he could gain by the repetition of ten thousand prayers.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · precept
“From your labors,” was he accustomed to say, (and to say with truth, if not with sincerity,) “from your labors we receive our subsistence; you derive your tranquillity from our vigilance: since, therefore, we are mutually necessary to each other, let us live together like brothers in concord and love.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · observation
“He then asked Dorothea how she had managed to reach a place so far removed from her own home, and she in a few fitting words told all that she had previously related to Cardenio, with which Don Fernando and his companions were so delighted that they wished the story had been longer; so charmingly did Dorothea describe her misadventures.” Miguel de Cervantes Saavedra, Don Quixote · observation
“Cruel, reckless woman!” she cried, “how easily wert thou moved to carry out a thought so wicked! O furious force of jealousy, to what desperate lengths dost thou lead those that give thee lodging in their bosoms! O husband, whose unhappy fate in being mine hath borne thee from the marriage bed to the grave!” Miguel de Cervantes Saavedra, Don Quixote · vivid
“The lord, the lady, and each man, save the frere, Saide, that Jankin spake in this mattere As well as Euclid, or as Ptolemy.” Geoffrey Chaucer, The Canterbury Tales, and Other Poems · wit
“... they all conceived a great veneration for Ser Ciappelletto, and at the close of the office came pressing forward with the utmost vehemence to kiss the feet and the hands of the corpse ...” Giovanni Boccaccio, The Decameron, Volume I · observation
“Now see I plainly that 'twas true, what the worthy men said at Capsa, of the service of God being so delightful: indeed I cannot remember that in aught that ever I did I had so much pleasure, so much solace, as in putting the Devil in hell;” Giovanni Boccaccio, The Decameron, Volume I · observation
“The utmost I could get from him was that I might do as I pleased after his death.” Teresa of Ávila, Saint, The Life of St. Teresa of Jesus, of the Order of Our · observation
“But He gave me courage to fight against myself, so that I executed my purpose.” Teresa of Ávila, Saint, The Life of St. Teresa of Jesus, of the Order of Our · observation
Pepys tours the Capuchin/monastery spaces at the Park with Lord Brouncker, attends plays and meets Nell Gwynne, hears of a seamen mutiny, and hosts company including Captain Rolt and Mr. Harris.
will have passed with it; wherein they are very open, what their meaning is, which was but doubted before, for they do in all respects doubt the King's pleasing them. 23rd. My Lord Brouncker and I walking into the Park, I did observe the new buildings: and my Lord seeing I had a desire to see them, they being the place for the priests and friers, he took me back to my Lord Almoner; [Cardinal Howard of Norfolk, the…
At the inn, a veiled party arrives—four lanced men and a white-robed woman—whose silent suffering moves Dorothea, and the curate questions attendants who suggest the woman is being forced into a convent.
WHICH TREATS OF MORE CURIOUS INCIDENTS THAT OCCURRED AT THE INN c36a.jpg (124K) Full Size Just at that instant the landlord, who was standing at the gate of the inn, exclaimed, “Here comes a fine troop of guests; if they stop here we may say *gaudeamus*.” “What are they?” said Cardenio. “Four men,” said the landlord, “riding *à la jineta*, with lances and bucklers, and all with black veils, and with them there i…
Don Fernando accepts Dorothea, embraces her, and asks her not to reproach him, then he hears her account and recounts how he retrieved Luscinda from her convent with help and caution.
when the potent sway of passion asserts itself, so long as there be no mixture of sin in it, he is not to be blamed who gives way to it. To be brief, they added to these such other forcible arguments that Don Fernando’s manly heart, being after all nourished by noble blood, was touched, and yielded to the truth which, even had he wished it, he could not gainsay; and he showed his submission, and acceptance of the go…
Claudia laments Don Vicente’s death, vows life in a monastery under her abbess aunt, and after burial arrangements Roque and Don Quixote return to band discipline and equitable division of stolen goods.
press my hands and take me for thy husband if thou wilt; I have no better satisfaction to offer thee for the wrong thou fanciest thou hast received from me.” Claudia wrung his hands, and her own heart was so wrung that she lay fainting on the bleeding breast of Don Vicente, whom a death spasm seized the same instant. Roque was in perplexity and knew not what to do; the servants ran to fetch water to sprinkle their f…
Durkheim explains asceticism as an intensified form of the negative cult, using Australian initiation as evidence that enduring privations create sanctity and religious prestige.
negative rites are capable. Of course we do not mean to say that these latter produced this great transformation all by themselves; but they certainly contributed to it, and largely. In the light of these facts, we are able to understand what asceticism is, what place it occupies in the religious life and whence come the virtues which have generally been attributed to it. In fact, there is no interdict, the observan…
Durkheim argues that religion requires training in renunciation and endurance through suffering, which is socially necessary for duty, and must be embodied in ascetic elites.
a sort of mastery over things: he really has raised himself above them, by the very act of renouncing them; he is stronger than nature, because he makes it subside. Moreover, it is by no means true that this virtue has only an æsthetic value: the whole religious life supposes it. Sacrifices and privations do not come without privations which cost the worshipper dear. Even if the rites do not demand material gifts fr…
The chronicle continues West-Saxon campaigns and regnal notes, including sun eclipses, the burial of Wihtgar, construction at Bamburgh by Ida, and a growing account of Christian conversion and monastery building.
A.D. 509. This year St. Benedict, the abbot, father of all the monks, (16) ascended to heaven. A.D. 514. This year came the West-Saxons into Britain, with three ships, at the place that is called Cerdic's-ore. And Stuff and Wihtgar fought with the Britons, and put them to flight. A.D. 519. This year Cerdic and Cynric undertook the government of the West-Saxons; the same year they fought with the Britons at a pla…
The chronicle reports Penda’s defeat and death in 655, Peada’s accession and the death of multiple elites, then describes the foundation, progress, and consecration of Medhamsted with gifts of land.
and Saxulf, abbot, was there chosen bishop; and Cuthbald, monk of the same minster, was chosen abbot. This synod was holden after our Lord's Nativity six hundred and seventy-three winters. A.D. 658. This year Kenwal fought with the Welsh at Pen, and pursued them to the Parret. This battle was fought after his return from East-Anglia, where he was three years in exile. Penda had driven him thither and deprived him …
From 697 to 709 the chronicle gives additional regnal and ecclesiastical deaths—such as the killing of Ostritha—and notes councils and monastic foundations like Etheldritha’s monastery at Ely.
nones of July; about which time died Gifmund, who was Bishop of Rochester; and Archbishop Bertwald consecrated Tobias in his stead. This year also Dryhtelm (23) retired from the world. A.D. 694. This year the people of Kent covenanted with Ina, and gave him 30,000 pounds in friendship, because they had burned his brother Mull. Wihtred, who succeeded to the kingdom of Kent, and held it thirty-three winters, was the…
Between 883 and 886 the Chronicle reports Danish campaigns up the Scheldt and Somme, gifts and relics sent by Pope Marinus, Alfred’s diplomatic missions to Rome, and the Franks and Charlemagne’s succession amid renewed Danish truce-breaking.
to him, except that part of it which was held captive by the Danes. He then committed the city to the care of Alderman Ethered, to hold it under him. A.D. 887. This year the army advanced beyond the bridge at Paris; (38) and then upwards, along the Seine, to the Marne. Then upwards on the Marne as far as Chezy; and in their two stations, there and on the Yonne, they abode two winters. This same year died Charles, …
In 959–972, Edgar grants offices to Dunstan, a London pestilence and fire is recorded, and Bishop Athelwold reforms monastic life at Winchester and Ely, securing extensive legal privileges for St. Peter’s at Medhamsted/Peterborough.
with fire, and in the same year was afterwards restored. In this year Athelmod. the masspriest, went to Rome, and there died on the eighteenth before the calends of September. A.D. 963. This year died Wulfstan, the deacon, on Childermass-day; (42) and afterwards died Gyric, the mass-priest. In the same year took Abbot Athelwold to the bishopric of Winchester; and he was consecrated on the vigil of St. Andrew, whic…
At Ryhall, St. Tibba’s body or relics were brought to Peterborough and dedicated to St. Peter, and the chronicle then records King Edgar’s church appointments and a series of events from AD 963–972.
St. Tibba, that lay at Ryhall; and brought them to Peterborough, and offered them all to St. Peter in one day, and preserved them all the while he was there. ((A.D. 963. This year, by King Edgar, St. Ethelwold was chosen to the bishoprick at Winchester. And the Archbishop of Canterbury, St. Dunstan, consecrated him bishop on the first Sunday of Advent; that was on the third before the kalends of December.)) A.D. …
From AD 1004–1006 the chronicle narrates Norwich and Thetford plunder, severe famine, renewed Danish assaults including at Sandwich, and a shift to paying tribute after long fear and devastation.
in England so severe that no man ere remembered such. The fleet this year went from this land to Denmark, and took but a short respite, before they came again. A.D. 1006. This year Elfeah was consecrated Archbishop; Bishop Britwald succeeded to the see of Wiltshire; Wulfgeat was deprived of all his property; (51) Wulfeah and Ufgeat were deprived of sight; Alderman Elfelm was slain; and Bishop Kenulf (52) departed t…
The Chronicle shifts to church affairs after 1066, praising Leofric Abbot of Peterborough’s gifts and describing later decline at Goldenborough until monks choose Brand and send him to Edgar Etheling, angering William.
May the end be good, when God will! In that same expedition (92) was Leofric, Abbot of Peterborough; who sickened there, and came home, and died soon after, on the night of Allhallow-mass. God honour his soul! In his day was all bliss and all good at Peterborough. He was beloved by all; so that the king gave to St. Peter and him the abbey at Burton, and that at Coventry, which the Earl Leofric, who was his uncle, had…
For AD 1067 and into 1068 the Chronicle reports William’s return to England, Canterbury church burning, revolts led by Edric and Britons at Hereford, Edgar and his family’s move to Scotland, and Margaret’s marriage politics with King Malcolm.
for a reconciliation; and then thereafter, lived he a little while, but three years. After that came every tribulation and every evil to the minster. God have mercy on it!)) A.D. 1067. This year came the king back again to England on St. Nicholas's day; and the same day was burned the church of Christ at Canterbury. Bishop Wulfwy also died, and is buried at his see in Dorchester. The child Edric and the Britons w…
In 1070 the Chronicle covers Landfranc becoming Archbishop of Canterbury, disputes over Thomas’s obedience to the Canterbury see, and a major Peterborough minster burning involving outlaws, French abbots, and Danish raids around Ely.
was this year betrayed, and led to Westminster; and his brother Egelwine was outlawed. This year also died Brand, Abbot of Peterborough, on the fifth before the calends of December. A.D. 1070. This year Landfranc, who was Abbot of Caen, came to England; and after a few days he became Archbishop of Canterbury. He was invested on the fourth before the calends of September in his own see by eight bishops, his suffraga…
Gibbon contrasts Zoroaster’s more legislative side with later superstition, rejecting fasting and celibacy, promoting agriculture and family, and describing an annual spring festival that brought Persian kings and common farmers together as equals.
attach too much importance to these observances. Thus it is not from the Zendavesta that Gibbon derives the proof of his allegation, but from the Sadder, a much later work.—G] But there are some remarkable instances in which Zoroaster lays aside the prophet, assumes the legislator, and discovers a liberal concern for private and public happiness, seldom to be found among the grovelling or visionary…
Gibbon describes Christian sexual discipline: he claims the fathers viewed Adam’s fall as requiring marriage, treated divorce and second marriages as adulterous, promoted celibacy, and traces early ascetic practices toward monasticism.
90 (return) [ Tertullian, de Spectaculis, c. 23. Clemens Alexandrin. Pædagog. l. iii. c. 8.] The chaste severity of the fathers, in whatever related to the commerce of the two sexes, flowed from the same principle; their abhorrence of every enjoyment which might gratify the sensual, and degrade the spiritual nature of man. It was their favorite opinion, that if Adam had preserved his obedienc…
He continues by noting how ascetic ideals spread publicly in the second century, linking body mortification and abstinence from flesh and wine to early monastic-style institutions.
93 (return) [ See a chain of tradition, from Justin Martyr to Jerome, in the Morale des Peres, c. iv. 6—26.] 94 (return) [ See a very curious Dissertation on the Vestals, in the Memoires de l’Academie des Inscriptions, tom. iv. p. 161—227. Notwithstanding the honors and rewards which were bestowed on those virgins, it was difficult to procure a sufficient number; nor could the dread of the mo…
Gibbon continues that the “spirit of monkery” and clerical celibacy expanded in the third century, and cites Planck and Eusebius to suggest many bishops and presbyters were married.
the spirit of monkery, the celibacy of the clergy. Planck likewise observes, that from the history of Eusebius alone, names of married bishops and presbyters may be adduced by dozens.—M.] 94 (return) [ Diodorus Siculus attests and approves the hereditary succession of the priesthood among the Egyptians, the Chaldeans, and the Indians, (l. i. p. 84, l. ii. p. 142, 153, edit. Wesseling.) The magi are described by Ammi…
Constantius’s regime searches across the empire for Athanasius with rewards and penalties, but he hides with Antony’s and Pachomius’s monks in the Thebaid; Gibbon includes stories of secret protection, including a young virgin’s house.
and zeal, the merit and exile, of those celebrated doctors. This concealed parallel is very dexterously managed by the Abbé de la Bleterie, Vie de Jovien, tom. i. p. 130.] The despotic power of his implacable enemy filled the whole extent of the Roman world; and the exasperated monarch had endeavored, by a very pressing epistle to the Christian princes of Ethiopia, 13711 to exclude Athanasius from …
He describes pagan complaints (via Eunapius) that monks and martyrs replaced pagan gods, then traces how Christians elevated saints’ tombs into widespread cult.
Paganism in the West, after this period, in monuments and inscriptions with curious industry. Compare likewise note, p. 112, on the more tardy progress of Christianity in the rural districts.—M.] The ruin of the Pagan religion is described by the sophists as a dreadful and amazing prodigy, which covered the earth with darkness, and restored the ancient dominion of chaos and of night. They relate, i…
Rufinus, after becoming prefect of the East, continues religious duties and builds a church near Chalcedon, but the passage then leads into a claim that a rash Egyptian hermit became a sponsor of this ambitious statesman.
the holy font, from all the sins that he had hitherto committed, a venerable hermit of Egypt rashly proposed himself as the sponsor of a proud and ambitious statesman. 9 1 (return) [ Alecto, envious of the public felicity, convenes an infernal synod Megaera recommends her pupil Rufinus, and excites him to deeds of mischief, &c. But there is as much difference between Claudian’s fury and that of Vir…
Gibbon frames his discussion of Christianity’s rise as tied to politics and promises to cover two key developments: monasticism and the conversion of northern barbarians.
Christianity.—Part I. Origin Progress, And Effects Of The Monastic Life.— Conversion Of The Barbarians To Christianity And Arianism.— Persecution Of The Vandals In Africa.—Extinction Of Arianism Among The Barbarians. The indissoluble connection of civil and ecclesiastical affairs has compelled, and encouraged, me to relate the progress, the persecutions, the establishment, the divisions, the f…
Gibbon narrates how Antony of Egypt inaugurates monastic practice in the desert near the Red Sea, followed by rapid growth of monks across Egypt and organized communities like those of Pachomius.
towns. The Laura, and monastery of St. Sabas, could not be far distant from this place. See Reland. Palestin., tom. i. p. 295; tom. ii. p. 763, 874, 880, 890.] Egypt, the fruitful parent of superstition, afforded the first example of the monastic life. Antony, 7 an illiterate 8 youth of the lower parts of Thebais, distributed his patrimony, 9 deserted his family and native home, and executed his mo…
Continuing the account, Gibbon describes Christian monks multiplying around Nitria and Tabenne, and gives population-like figures for anachorets and monasteries in Upper Egypt and Alexandria’s region.
and that he was only a stranger to the Greek letters. The philosopher Synesius (p. 51) acknowledges that the natural genius of Antony did not require the aid of learning.] 9 (return) [ Aruroe autem erant ei trecentae uberes, et valde optimae, (Vit. Patr. l. v. p. 36.) If the Arura be a square measure, of a hundred Egyptian cubits, (Rosweyde, Onomasticon ad Vit. Patrum, p. 1014, 1015,) and the Egypt…
Gibbon traces monasticism’s spread from Egypt to Rome and Palestine, highlighting Athanasius, Hilarion near Gaza, Basil in Pontus, and Martin of Tours in Gaul, then expanding to islands and frontier peoples.
15 (return) [ Quanti populi habentur in urbibus, tantae paene habentur in desertis multitudines monachorum. Rufin. c. 7, in Vit. Patrum, p. 461. He congratulates the fortunate change.] Athanasius introduced into Rome the knowledge and practice of the monastic life; and a school of this new philosophy was opened by the disciples of Antony, who accompanied their primate to the holy threshold of the V…
Gibbon explains motives for joining monasteries, showing how monks gained influence as bishops and abbots, lured families for wealth, and even weakened Rome by drawing people away from civic and military life.
By the tombs of sixty kings, Scots, Irish, and Norwegians, who reposed in holy ground. See Usher (p. 311, 360-370) and Buchanan, (Rer. Scot. l. ii. p. 15, edit. Ruddiman.)] These unhappy exiles from social life were impelled by the dark and implacable genius of superstition. Their mutual resolution was supported by the example of millions, of either sex, of every age, and of every rank; and each pr…
Gibbon contrasts early monastic freedom of voluntary devotion with later church and state coercion—vows, legal pursuit of runaways, and harsh discipline—ending with claims of monastic impact on eastern peace.
particular, promulgates a law contra ignavise quosdam sectatores, qui desertis civitatum muneribus, captant solitudines secreta, et specie religionis cum coetibus monachorum congregantur. Cad. Theod l. xii. tit. i. leg. 63.—G.] The monastic profession of the ancients 33 was an act of voluntary devotion. The inconstant fanatic was threatened with the eternal vengeance of the God whom he deserted; but the …
Gibbon describes the punishments and “rule” of monks, the destruction of mental freedom through obedience, and the physical austerity and uniformity of monastic habits, including details of clothing, bathing, and housing at Tabenne.
indulged themselves in mutilating their monks, or putting out their eyes; a punishment much less cruel than the tremendous vade in pace (the subterraneous dungeon or sepulchre) which was afterwards invented. See an admirable discourse of the learned Mabillon, (Oeuvres Posthumes, tom. ii. p. 321-336,) who, on this occasion, seems to be inspired by the genius of humanity. For such an…
Gibbon explains how early monks regulated diet and drink through varying fasts, limiting meat to the sick or travelers, and treating water as the primitive beverage while later monasteries adopted wine or beer.
Christianity.—Part II. Pleasure and guilt are synonymous terms in the language of the monks, and they discovered, by experience, that rigid fasts, and abstemious diet, are the most effectual preservatives against the impure desires of the flesh. 44 The rules of abstinence which they imposed, or practised, were not uniform or perpetual: the cheerful festival of the Pentecost was balanced…
The passage describes monastic poverty, manual labor, and in-monastery trades, arguing that monastic study often fostered superstition while preserving Greek and Roman literature, especially through copying and crafts in Egypt.
legamus vinum omnino monachorum non esse, sed quia nostris temporibus id monachis persuaderi non potest; he allows them a Roman hemina, a measure which may be ascertained from Arbuthnot’s Tables.] The candidate who aspired to the virtue of evangelical poverty, abjured, at his first entrance into a regular community, the idea, and even the name, of all separate or exclusive possessions. 50 The breth…
Gibbon recounts how novices sought wealth for monasteries through inheritances, noting that monastic estates grew and discipline decayed, leading degenerate monks to pride, luxury, and worldly pleasures.
the monks; and we shall not be scandalized, if their pens sometimes wandered from Chrysostom and Augustin to Homer and Virgil. But the necessity of manual labor was insensibly superseded.] The novice was tempted to bestow his fortune on the saints, in whose society he was resolved to spend the remainder of his life; and the pernicious indulgence of the laws permitted him to receive, for their use, …
It portrays monastic life as penance and regulated silence: secluded monks host orthodox strangers under supervision, keep restricted communication, follow prayer times set by stars and horns, and fear demons and temptation.
given me a hundred thousand crowns a year; my vow of obedience has raised me to the rank of a sovereign prince.”—I forget the consequences of his vow of chastity.] The lives of the primitive monks were consumed in penance and solitude; undisturbed by the various occupations which fill the time, and exercise the faculties, of reasonable, active, and social beings. Whenever they were permitted to ste…
Gibbon contrasts coenobites with anachorets, describing hermits’ extreme asceticism—chains, iron restraints, deprivation of food and sleep, silence for years—and the use of secluded Laura-like cell circles.
and the hermit, whose midnight prayer was oppressed by involuntary slumber, might easily confound the phantoms of horror or delight, which had occupied his sleeping and his waking dreams. 64 60 (return) [ The diurnal and nocturnal prayers of the monks are copiously discussed by Cassian, in the third and fourth books of his Institutions; and he constantly prefers the liturgy, which an angel had dict…
The passage highlights Simeon Stylites’ ascent onto an ever-higher column near Antioch, detailing his ascetic posture, endurance through seasons, and how crowds, rulers, and religious legend amplified his influence; it also links monks’ cruelty to the Inquisition.
i. p. 1501, 1502) gives a good account of these cells. When Gerasimus founded his monastery in the wilderness of Jordan, it was accompanied by a Laura of seventy cells.] 67 (return) [ Theodoret, in a large volume, (the Philotheus in Vit. Patrum, l. ix. p. 793-863,) has collected the lives and miracles of thirty Anachorets. Evagrius (l. i. c. 12) more briefly celebrates the monks and hermits of Pale…
The editor reports a proposed ruin site called Talarho Hara Palhassoun/Kara Balghasun near the Orkhon, describes rampart remains, then counters with claims that the Erdenidsu monastery occupies ancient Karakorum’s site.
of Madame Fedtchenko in supplying a translation from the Russian, to give some account of Mr. Paderin’s visit to the place, in the summer of 1873, along with a sketch-map. “The site visited by Mr. Paderin is shown, by the particulars stated in that paper, to be sufficiently identified with Karákorum. It is precisely that which Rémusat indicated, and which bears in the Jesuit maps, as published by D’Anville, th…
The editor discusses the Tibetan Bonpo religion, its possible Chinese relation to Taossé, and describes Bonpo priests’ asceticism, celibacy, red clothing, and a reversal of Buddhist ritual direction.
and the “Yellow.” If so, it is reasonable to conclude that the first appellation, like the two last, has a reference to the colour of clothing affected by the priesthood. The Rev. Mr. Jaeschke writes from Lahaul: “There are no Bonpos in our part of the country, and as far as we know there cannot be many of them in the whole of Western Tibet, *i.e.* in Ladak, Spiti, and all the non-Chinese provinces together; w…
The editor argues that Bonpo and Taossé are likely identified, citing multiple scholars and linking them to heretical ascetic sects with idols, ascetic powers, and dark clothing similar to Marco Polo’s descriptions.
a large number of Bönbo Lamas, recognisable by their huge mops of hair and their *red* gowns, and also from their being dirtier than the ordinary run of people.”—H. C.] The identity of the Bonpo and Taossé seems to have been accepted by Csoma de Körös, who identifies the Chinese founder of the latter, Lao-tseu, with the Shen-rabs of the Tibetan Bonpos. Klaproth also says, “Bhonbp’o, Bhanpo, and *Shen*, are the…
Notes correct textual variants for Marco Polo’s description of dress colors—especially interpreting “bloie” as blue—and add that the Tao-sze idols have female names and many female divinities.
for 1866, Heft I. pp. 1–12; *Koeppen*, II. 260; *Ladak*, p. 358; *J. As.* sér. II. tom. i. 411–412; _Rémusat. Nouv. Mél. Asiat.* I. 112; *Astley*, IV. 205; *Doolittle_, 191.) NOTE 18.—Pauthier’s text has *blons*, no doubt an error for *blous*. In the G. Text it is *bloies*. Pauthier interprets the latter term as “blond ardent,” whilst the glossary to the G. Text explains it as both *blue* and *white*. *Raynoua…
Additional material treats cremation as practiced for Buddhist priests and among Chinese immigrants abroad, citing a late-19th-century report from Mongolia and scholarly remarks on Chinese terms and geography of cremation.
the dead was a fulfilment of the precepts of Buddha, and accused the priests of a certain monastery of converting into a source of illicit gain the practice of cremation.” [As an illustration of the cremation of a Buddhist priest, I note the following passage from an article published in the _North-China Herald_, 20th May, 1887, p. 556, on Kwei Hua Ch’eng, Mongolia: “Several Lamas are on visiting terms with me…
Strabo describes the Getae figure Zamolxis—linked to Pythagoras—who gains astronomical knowledge, becomes a god-like religious leader, retires into sacred caverns and a mountain (Cogæonus), and still influences the Getae’s Pythagorean animal-food abstinence.
is not to be doubted, after what Posidonius has related, “and they even abstain from animal food from religious motives,” as likewise on account of the testimony of other historians. 5. For it is said that one of the nation of the Getæ, named Zamolxis,[2619] had served Pythagoras, and had acquired with this philosopher some astronomical knowledge, in addition to what he had learned from the Egyptians, amongst whom h…
From Paris (27 June 1529), Calvin reports to Francis Daniel how he visited a monastery with Nicolas Cop to help Daniel’s sister prepare for taking convent vows, advising her not to rely only on her own resolve.
more certainly, we left it to Pylades to decide. Do you, therefore, settle with him as shall seem convenient, since I can be of no further service to you here. [19] Pseudonyme, adopted by some unknown friend of Calvin. Concerning my own affairs;--as yet I have not fixed upon a lodging, although there were many to be had if I had wished to hire, and also offered by friends, had I been willing to take advantage of th…
Writing from Doxopolis (Angoulême) in 1534, Calvin explains his relative retirement, progress in study, gratitude for Louis du Tillet’s kindness, and urges trust in God’s providence.
who were most obstreperous and possessed by a senseless furor, which they consider zeal, such as never fired Elias, with which, however, he was zealous over the house of God.--Farewell. [*Lat. orig. autogr.*--*Library of Berne*. Vol. 141.] [28] Margaret of Valois, sister of Francis I., Queen of Navarre, one of the most distinguished women of her age, both by the generosity of her character and the graces of her…
He says monastic vows must be abolished because they deny Christ by seeking a holier life and heaven by human works, and he calls claims of equality with baptism blasphemy.
IX. Of Excommunication. The greater excommunication, as the Pope calls it, we regard only as a civil penalty, and it does not concern us ministers of the Church. But the lesser, that is, the true Christian excommunication, consists in this, that manifest and obstinate sinners are not admitted to the Sacrament and other communion of the Church until they amend their lives and avoid sin. And ministers ought not to min…
He describes papal efforts to manage the reformation through France, Spain, England, and Germany, and notes how Henry VIII suppressed monasteries while later successors completed the reform.
ease the reformation in their respective cantons, where just before some of the clergy had, by an imposture somewhat grosser than ordinary, rendered the whole order both odious and contemptible. In this critical situation of its affairs the papal court was at sufficient pains to cultivate the friendship of the powerful sovereigns of France and Spain, of whom the latter was at that time emperor of Germany. With their…
Augustine recounts how he and Alypius attend church, and later meet Pontitianus, who is a Christian court official and tells them of Antony of Egypt and monastery life, especially Paul’s apostle reading and the recent spread of such examples.
deservedly, for that it willingly fell into it. Who then should deliver me thus wretched from the body of this death, but Thy grace only, through Jesus Christ our Lord? And how Thou didst deliver me out of the bonds of desire, wherewith I was bound most straitly to carnal concupiscence, and out of the drudgery of worldly things, I will now declare, and confess unto Thy name, O Lord, my helper and my redeemer. Amid i…
Pontitianus narrates how, in Triers during the Circensian games, a small group read Antony’s life, renounced secular service for God, and split from worldly hopes, while two men stayed in the cottage and their betrothed dedicated virginity.
and almost in our own, wrought in the true Faith and Church Catholic. We all wondered; we, that they were so great, and he, that they had not reached us. Thence his discourse turned to the flocks in the monasteries, and their holy ways, a sweet-smelling savour unto Thee, and the fruitful deserts of the wilderness, whereof we knew nothing. And there was a monastery at Milan, full of good brethren, without the city wa…
King Magnus the Blind goes north to Nidaros, becomes a monk, and is supported by a cloister farm; meanwhile King Harald rules the next winter, holds peace and pardon, and has a poetic remembrance of Danish battles.
14. BEGINNING OF SIGURD SLEMBIDJAKN. There was a man, by name Sigurd, who was brought up in Norway, and was called priest Adalbrikt's son. Sigurd's mother was Thora, a daughter of Saxe of Vik, a sister of Sigrid, who was mother of King Olaf Magnuson, and of Kare, the king's brother who married Borghild, a daughter of Dag Eilifson. Their sons were Sigurd of Austrat and Dag. Sigurd of Austrat's sons were Jon of Austra…
The passage begins a new set of fables, then narrates Numa’s rise through divine instruction and Egeria’s grief after his death, leading to her transformation into a fountain.
The lance of Romulus is changed into a cornel-tree. Cippus becomes horned, and goes into voluntary banishment, rather than his country should be deprived of its liberty by his means. With his mind cultivated with precepts such as these and others, they say that Numa returned to his country, and, being voluntarily invited,[53] received the sovereignty of the Roman people. Blest with a Nymph for his wife, and the Muse…
A sick villager named Thomas urges a friar “Thomas” to drop his anger, then offers him help for a monastery only if each friar receives equal shares, but the sick man secretly pranks him by letting him grope and fart.
so well teache can, ‘Be thou no fellow to an irous man, Nor with no wood* man walke by the way, *furious Lest thee repent;’ I will no farther say. “Now, Thomas, leve* brother, leave thine ire, *dear Thou shalt me find as just as is as squire; Hold not the devil’s knife aye at thine heaat; Thine anger doth thee all too sore smart;* *pain But shew to me all thy confession.”…
A squire proposes a mechanical proof for the friar’s joke: using a cart wheel with twelve friars to distribute a fart’s sound and stink equally, with the confessor getting priority, and everyone agrees the churl’s argument was clever and non-demonic.
Unto my confessour to-day he spake; I hold him certain a demoniac. Now eat your meat, and let the churl go play, Let him go hang himself a devil way!” Now stood the lorde’s squier at the board, That carv’d his meat, and hearde word by word Of all this thing, which that I have you said. “My lord,” quoth he, “be ye not *evil paid,* *displeased* I coulde telle, for a gowne-cloth,* *clot…
Monks, friars, nuns, and other religious or socially constrained people lament vows that prevent enjoying Venus, while figures like Poverty, Envy, and Privy Thought illustrate the pressures that block or sustain desire.
Rosial now told Philobone to conduct Philogenet all over the Court, and show him what lovers and what officers dwelt there; for he was yet a stranger. And, stalking soft with easy pace, I saw About the king standen all environ,* *around <32> Attendance, Diligence, and their fellaw Furtherer, Esperance,* and many one; *Hope Dread-to-offend there stood, and not alon…
At a queen’s hearse, a blue-green miracle bird sings, falls from a window, dies, and is revived by another bird using a healing herb whose seeds are then administered by an abbess.
wholesome air, — Befell a wondrous case* and strange *chance, event Among the people, and gan change Soon the word, and ev’ry woe Unto a joy, and some to two. A bird, all feather’d blue and green, With brighte rays like gold between, As small thread over ev’ry joint, All full of colour strange and coint,* *quaint Uncouth* and wonderful to sight, *unfamiliar Upon …
Utopians practice funeral rites shaped by cheerful death, revere miracles and contemplation of God, dismiss auguries, and sustain religious virtue through service, work, and ascetic or marriage-based sects led by Brutheskas.
with the greater confidence of success, as trusting to their protection; while this opinion of the presence of their ancestors is a restraint that prevents their engaging in ill designs. “They despise and laugh at auguries, and the other vain and superstitious ways of divination, so much observed among other nations; but have great reverence for such miracles as cannot flow from any of the powers of nature, and look…
Aquinas teaches that we must love angels out of charity because the friendship of charity is grounded in shared fellowship of everlasting happiness, not in bodily species.
seemingly, contained in the love of our neighbor, since they do not belong with us to a common species. Therefore we are not bound to love them out of charity. Obj. 2: Further, dumb animals have more in common with us than the angels have, since they belong to the same proximate genus as we do. But we have not charity towards dumb animals, as stated above (A. 3). Neither, therefore, have we towards the angels. Obj.…
Aquinas distinguishes “being perfect” from “being in the state of perfection,” explaining that ecclesial state depends on a perpetual, solemn binding—sometimes possible to have one without the other.
is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Obj. 2: Further, according to *Phys.* v, 2, movement "from one contrary to another" has the same aspect as "movement from less to more." Now when a man is changed from sin to grace, he is said to change his state, in so far as the sta…
He argues that religious and bishops are in the state of perfection because they bind themselves by vows or consecration to things pertaining to perfection with solemn profession.
vi): "Hence the holy legislation in bestowing perfect grace on them accords them a hallowing invocation." In like manner bishops bind themselves to things pertaining to perfection when they take up the pastoral duty, to which it belongs that a shepherd "lay down his life for his sheep," according to John 10:15. Wherefore the Apostle says (1 Tim. 6:12): "Thou . . . hast confessed a good confession before many witness…
He concludes bishops are more perfect than religious: the bishop’s role is to “perfecters” in action, while religious are “perfected” (understood as passion), even though both belong to perfection.
Church of Ephesus he says (Acts 20:28): "Take heed to yourselves" and "to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God." But as regards the thing signified by these terms, there was always a difference between them, even at the time of the apostles. This is clear on the authority of Dionysius (Eccl. Hier. v), and of a gloss on Luke 10:1, "After these things the Lord appo…
Aquinas argues that religious are more perfect than parish priests and archdeacons, since they pledge their whole lives to perfection, while clerics with cures compare only partially by office and difficulty.
and from this he takes his name, as Augustine observes (De Civ. Dei. xix, 19). Therefore it would seem that the religious state is more perfect than that of bishops. Obj. 3: Further, the religious state is directed to the contemplative life, which is more excellent than the active life to which the episcopal state is directed. For Gregory says (Pastor. i, 7) that "Isaias wishing to be of profit to his neighbor by me…