SPECIMEN AUTEUR INSTITUT FRANÇAIS D’ARCHÉOLOGIE ORIENTALE La vie quotidienne de

SPECIMEN AUTEUR INSTITUT FRANÇAIS D’ARCHÉOLOGIE ORIENTALE La vie quotidienne des moines en Orient et en Occident (ive-xe siècle) Volume I L’ état des sources Édité par Olivier Delouis et Maria Mossakowska-Gaubert É F D' ÉCOLE FRANÇ A ISE D'ATHÈNES Avec le soutien de l’UMR 8167 – Orient et Méditerranée. BIBLIOTHÈQUE D’ÉTUDE 163 – 2015 ÉCOLE FRANÇAISE D’ATHÈNES SPECIMEN AUTEUR Sommaire V Introduction ................................................................................................................................... ix Abréviations ................................................................................................................................ xiii égypte et nubie Włodzimierz Godlewski Monastic Architecture and its Adaptation to Local Land Features (Egypt)........................................................... 3 Maria Mossakowska-Gaubert Alimentation, hygiène, vêtements et sommeil chez les moines égyptiens (ive-viiie siècle) : l’état des sources archéologiques et écrites . ....................................................................... 23 Ewa Wipszycka Les activités de production et la structure sociale des communautés monastiques égyptiennes .................................................................... 57 Anne Boud’hors Production, diffusion et usage de la norme monastique : les sources coptes ................................................................................................................. 69 Włodzimierz Godlewski Monastic Life in Makuria.................................................................................................... 81 Bibliographie . ................................................................................................................................ 99 Sommaire SPECIMEN AUTEUR VI La vie quotidienne des moines en Orient et en Occident (ive-xe siècle) palestine, syrie et mésopotamie du nord Joseph Patrich Daily Life in the Desert of Jerusalem............................................................................... 125 Lorenzo Perrone La vie quotidienne des moines en Palestine (ive-xe siècle) : l’état des sources littéraires..................................................................................................151 André Binggeli La vie quotidienne des moines en Syrie-Mésopotamie au miroir déformant des sources littéraires (ive-xe siècle).............................................. 179 Bibliographie . ............................................................................................................................... 193 le monde byzantin Cathernine Jolivet-Lévy La vie des moines en Cappadoce (vie-xe siècle) : contribution à un inventaire des sources archéologiques .. ............................................. 215 Olivier Delouis Portée et limites de l’archéologie monastique dans les Balkans et en Asie Mineure jusqu’au xe siècle . ................................................. 251 Vincent Déroche La vie des moines : les sources pour l’Asie Mineure et les Balkans, ca 300-1000 apr. J.-C. . ............................................................................... 275 Annick Peters-Custot La vie quotidienne des moines d’Orient et d’Occident, ive-xe siècle. L’Italie méridionale byzantine ........................................... 289 Bibliographie . ............................................................................................................................... 305 afrique du nord et espagne wisigothique Przemysław Nehring Literary Sources for Everyday Life of the Early Monastic Communities in North Africa.................................................... 325 Pablo de la Cruz Díaz Martínez Visigothic Monasticism. Written Sources and Everyday Life ...................................... 337 Bibliographie . ................................................................................................................................ 351 SPECIMEN AUTEUR Sommaire VII gaule et italie du nord Cécile Treffort Des mots aux choses : traces de la vie quotidienne des moines en Gaule avant l’an mil . .................................. 359 Anne-Marie Helvétius Normes et pratiques de la vie monastique en Gaule avant 1050 : présentation des sources écrites . ....................................................................................... 371 Eleonora Destefanis La vie quotidienne des moines et des moniales en Italie du Nord jusqu’au xe siècle : état des sources archéologiques ........................................................................................ 387 Peter Erhart La vie quotidienne des moines en Italie du Nord jusqu’au ixe siècle d’après les sources littéraires .............................................................. 413 Bibliographie . .............................................................................................................................. 429 irlande, monde anglo-saxon et germanique Bernadette McCarthy Living as a Monk in Early Medieval Ireland: an Archaeological Perspective ......................................................................................... 457 John-Henry Clay The Everyday Life of Monactic Communities in Anglo-Saxon England and Germanic West up to 1000: the Literary Sources ................................................. 493 Bibliographie . .............................................................................................................................. 509 Résumés ........................................................................................................................................ 525 Liste des contributeurs . .............................................................................................................. 547 SPECIMEN AUTEUR Daily Life in the Desert of Jerusalem 125 T he Desert of Jerusalem (fig. 1), known also as the Judaean Desert, extends between the Holy City on top of the Judaean Hills in the west and the Jordan Valley and the Dead Sea in the east, encompassing an area of ca. 20 × 90 sq.km. The remains of ca 60 ­ monasteries, of two main types—laurae and coenobia, were uncovered there. Monasticism in this desert started in the early 4th century with Chariton. Its leaders in the 5th and 6th ­ century were Euthymius, Sabas and Theodosius. Cyril of Scythopolis (d. 559 AD), the hagiographer of these and four other Palaestinian saints, was the principal historian of this monastic movement. Other, minor literary sources, written in Greek1, include: the Historia Lausiaca of Palladius (HL), Vita Charitonis (V. Char.), Vita Gerasimii (V. Ger.), the Spiritual Meadow (Leimonarion) of John Moschus, the writings of Antony of Choziba, and more. There are also Syriac Monophysite sources, such as the Lives of Peter the Iberian, Theodosius of Jerusalem, the Monk Romanus, and Plerophoria by John Rufus.2 Daily life was not the same for all monks; city monks registered in the clergy of a church led a different daily life then monks in the countryside, who were engaged in agriculture or hospitality of pilgrims.3 Both had a different routine than the desert monks. And there, ­ laurites had a different routine than cœnobites. The laurites lived and worked in their cells, the ­ coenobites—outside. Manual works common for both were the weaving of baskets, ropes and mats from palm fibbers, fronds and branches. Mundane tasks were the carrying of water from an adjacent well, or spring, assisting the cook, the construction workers, and the gardener, ­ collecting fire-wood and seasonal edible plants4 such as manouthion, maloah, Melagria roots and * This paper is dedicated to the blessed memory of my dear friend—Prof. Yizhar Hirschfeld, who had passed away in Nov. 2006. His work was a major contribution for the study of Palestinian monasticism. May he rest in Peace . 1. For the presentation of the literary sources cf. also the article of Lorenzo Perrone in the present volume. 2. The major works on Palestinian Monasticism are: Chitty 1966; Flusin 1983; Perrone 1990; Hirschfeld 1990a; Hirschfeld 1992; Patrich 1995a; Binn 1996; Di Segni 2005. 3. Such monasteries regularly had an oil press, stables, and even a flour mill. See, for example, Barbé, Zelinger 2005, p. 117; Taxel 2008, who deals with the monasteries in hinterland of Diospolis (Lod/Lydda), Nicopolis (Emmaus) and Eleutheropolis (Beth Guvrin)—three of the major inland cities in central Palestine; Dauphin 1986; Dauphin 1979. 4. Hirschfeld 1990b; Rubin 2002. Daily Life in the Desert of Jerusalem* Joseph Patrich SPECIMEN AUTEUR 126 Joseph Patrich caper buds and pods (fig. 2), and cleaning trash disposal. There were also communal tasks such as guest master, the one who cares for the sick, the cook, the backer, the mules driver, gardener, calligrapher, librarian, and those in charge of the religious services and the sacred duties in the monastery church: the precentor (kanonarches) who also served as a treasurer (keimeliarches), the one in charge of the offerings (prosphorarches), and the candle-lighter. The term of service in the communal tasks was one year, and it could be prolonged year after year. In a coenobium the services in the church were held every day, while in the laura they were held during the weekends or during dominical feasts and commemorations. A cœnobium, being a walled mon­ astery with a gate had a gatekeeper—a trained monk of high discipline (fig. 3). A laura, being un-walled, did not need one (fig. 4). Younger monks could also serve as attendants for elderly monks. The abbot, his deputy and the steward (oikonomos) were a group apart.5 The 24 hours of each day were divided into three parts: work, prayer and sleep—about 6 hours each night.6 Extreme measures of mortifications, common to Syria were rare; they are recorded by Palladius (HL 48, 1423) at the end of the 4th century (ca 388 AD), regarding the way of life in the Laura of Douka—a Laura of Chariton. A monk named Sisinius, of a Cappadocian origin, secluded himself in a cave, and for three years refrained from sitting or lying down, and did not go out. Palladius also mentions two chain-wearing anchorites from Jerusalem: Innocentius the Priest on Mt. of Olives, and Olympius of Pontus (HL 43, 134-138; 98, 179). Such extreme asceticism, which undoubtedly had its origins in Syrian or Eustathian influences, vanished during a later period, when the influence of Basil’s teachings increased. Euthymius declared that a monk should not maintain excessive asceticism, and that a young man who did so was guilty of arrogance (V. Euth. 9, 17). Yet, in a small underground monastic cell at Kh. Tabaliya, to the south of Jerusalem, near the monastery of Mar Elias, dated to sometime between the 6th and the 8th century, was found a skeleton of a monk wrapped in a heavy iron chain, 6 m long, weighting approximately 6 kg (fig. 5).7 The monk was interred in his subterranean hermitage, and thereafter a round tower was built above, as a memorial. There are also few notices on stylite monks. The best example of a tower of seclusion in our region was found in Umm al-Rasas, not far from Madaba, in the province of Arabia.8 Daily life was not the same throughout the week, neither throughout the year: there was a different routine in the week days, and in the weekend; the dominical feasts, or ­ commemorative days had as well their own routine, the liturgy taking most of the time. The actual routine also depended on the monastic rule in effect in a particular monastery. Sabas, before ­ dying, gave his monks a written rule; one for the laurites, another for the cœnobites. The short ­ monastic typikon of St. Sabas had reached us only in two MS found in Mt. uploads/Histoire/ daily-life-in-the-desert-of-jerusalem-in.pdf

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