§ 111. Пахомий Великий.

Just as Anthony the Great was the founder of hermit-monastic life itself, so Pachomius the Great was the father of monastic hostels, with which he populated the banks of the Nile in upper Egypt. The son of Thebaid pagans, in his 18th year, during the war between Constantine and Maximin (in 312), he was taken into military service; the experience of love shown to him and his comrades by Christians deeply touched his soul; the war ended and he was baptized; in the baptismal font he felt new life in himself and thereafter turned to the strict ascetic Palemon to study Christian asceticism; He spent 10 years with Palemon 119. In 325, while praying in Tavenna, he heard a voice: “Settle here and build a monastery; many monks will gather to you.” At the same time, an Angel appeared before him with a copper board, on which the rules of monastic life were inscribed. Pachomius obeyed the calling of God, and soon zealots of spiritual life flocked to Pachomius. The example of Pachomius sanctified the rules that he prescribed for their life, and the number of those living with him increased to 1300; Meanwhile, according to his rules, they lived in other monasteries 120. “A most loving man and very dear to God, so that he could foresee the future and often talked with the holy Angels” 121, The Great Abba died during a pestilence, in 348 122. “The man of Pachomius, with Apostolic grace both in teaching and in the creation of signs, wrote the Rule, which he received from the Angel”: this is what the ancient news says 123. St. Pachomius wrote his rule in Egyptian. Blessed Jerome in 404 translated it into Latin according to the correct Greek copy 124 c). Rule or Charter of St. Pachomius - the first charter of a monastic community. Let's give a brief overview of its contents. 1) When someone wants to join the monastery, the abbot entrusts him to an experienced elder to test his disposition. For 10 or more days, he must prostrate himself before the brethren outside the monastery and endure reproach. Neither money nor anything else is accepted from him for the monastery, lest he later become proud and disturb the peace of the brethren with his demands. He is given monastic clothes, and secular clothes are taken for safekeeping. If disobedience or grumbling is noticed in him, then his dress is returned to him and he is sent out into the world 125. 2) Those admitted to the monastery are admitted into the community of the brethren no earlier than one year. First, they introduce him to the rules of the monastery. Then he is assigned to read 12 psalms and two readings from the Apostle; If he does not know how to read and write, then at the first, sixth and ninth hours he goes to the elder to listen to the rule. The novice is engaged in serving the strange and the brethren. If he serves uncomplainingly and humbly: he is accepted into society 126. 3) The brothers gather for common prayer three times: during the day, in the evening and at night. If the voice of a trumpet calls to a church meeting, everyone immediately leaves his cell, so that the one who is engaged in writing stops writing at the place where he finds the call, not daring to finish even the letter he has begun 127. Three times a week - on Wednesday, Friday and Sunday, the Chief offers teaching 128. 4) The meal for the brethren is at noon, except on Wednesdays and Fridays on which the monks fast. The meal is common for everyone; no one has the right to eat anything outside the meal, neither vegetables nor tree fruits. If anyone finds fruit under a tree while working, he must place it at the root of the tree. During the meal, the brethren remain silent and sit with their heads lowered, so that the eye is not tempted by anything. Upon leaving the meal, as well as leaving the church, do not talk to anyone 129. 5) If general work is assigned: the abbot goes in front and the brethren follow him in silence 130. If it is necessary to send someone from the monastery for business, then do not send one, but with the other; they choose an Orthodox monastery for an overnight stay 131. Avva is the main leader of the monastery. The steward takes care of the food and clothing of the brethren, and the abbot himself does not allow himself to take any of the things stored by the steward without his permission. After morning prayer, the weekly overseer asks Abba for orders and announces them to their homes. The head of the house inspects whether everything is done as it should, teaches the inexperienced, and every week gives Avva a report on what has been done in his house 132. 7) A special home is assigned to comfort the sick and elderly. Special elders take care of them, except for whom no one should enter the hospital house. The food of the sick is special, in accordance with their weakness 133. 8) Children, in addition to reading, learn handicrafts, but above all the fear of God and prayer. Food is in their meals. Punishments are commensurate with the child’s strength and character 134. This is the content of the Charter of St. Pachomia! In the translation of the same blzh. Jerome has reached us: The Exhortation of St. Pachomius, breathing the meekness of love, and letters to the monks who shared the government with him: 135 3 to Abba Sir, 2 to Cornelius, 2 to all monasteries, 1 to the brothers shearing sheep and 3 predictions written in mysterious signs 136. In a letter to the monasteries, inviting everyone “to the day of forgiveness in the month of August,” he writes: “The time is near for you, as before, to sacredly celebrate the day of the end of all affairs (remissio omnium rerum), according to the ancient custom. It is necessary that everyone, according to the Gospel commandment, forgive his brothers for debts, insults, and untruths; if there was any quarrel, let him be driven away from the holy host.” Isn’t this the beginning of the Dormition Fast? Life of St. Pachomius, described by his student, ed. in Actis SS. Iunie T. 3. at Muna Pastrolog. 409.lat. T. 73, in the Coptic language (Memphite and Sagidic dialects) information about St. Pachomius in Zoega: Catalogus codicum copt. Mass., qui affieruantur in Museo Borgiano, Romae 4810 here sod. memph. 45–46. Cod. Sahrd. 477. copt. et lat. p. 75–85. Sahrd. p. 374. Palladium in "Lavsaik" 38, bishop. Ammun in a letter to Theophilus § 5, 6. Sozomen 3, 14. Vita s. Pachomii. His memory is in Greek. Church of May 15. Words of Gennady (De vir. illustr. § 7). They also write Iraklid (Paradise ch. 1, g.), Palladius “Lavsaik” ch. 38. Sozomen N. E. 3, 14. This is what Jerome himself says in the preface to the translation. The Latin translation of the rule was placed in his collection of Rules by Benedict of Anian, Abba of the 8th century. Now known. Greek the text (translated in Chr. Thu. 1827) must be recognized as an abbreviated presentation of the Pakhomiev Rule. Palladius says that, according to the rule, the brethren sat at meals with their faces covered. There is not a word about this in the current Greek canon, but Jerome does. Regula s. Pachomii inter op. Hieronymi, Patr. T. 23. Greek short text in Patr. gr. T. 40. p. 947–952, both in Galland in 4 T. Biblioth. Patr. Reg. 25, 27, 31, 35, 39–41. Jerome, in explaining these rules, notes that in each Pachomius monastery there were up to 30 and 40 houses; Up to 40 brethren lived in each house. The monks were placed in the houses according to the type of handicraft, which was done by those who wove mats; in another they wove cloth; in the third, carpenters, etc. Praef, ad. Reg. 2, 6. Patr. Curs, compl. T. XXIII. p. 77–88. Exhortation translated. in Christ. read 1827 All these letters were known to Gennady (de exl. scrip. § 7), and Tritenius (lib. de eccles. script.). You might be interested in: