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Helms Before the Dawn: Monks and the Night in Late Antiquity and Early Medieval Europe (Anthropos, 99(1). 2004: 177-191).
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Before the Dawn. Monks and the Night in Late Antiquity and Early Medieval Europe
Author(s): Mary W. Helms
Source: Anthropos, Bd. 99, H. 1. (2004), pp. 177-191
Published by: Anthropos Institute
Stable URL: http://www.jstor.org/stable/40466312 .
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Anthropos
99.2004:
177-191
IT]
Beforethe Dawn
Monksand theNightin Late Antiquity
and EarlyMedievalEurope
MaryW. Helms
MaryW.Helms
178
BeforetheDawn
179
99.2004
Anthropos
MaryW.Helms
180
thecrucifixion,
and thebetrayalin Gethsemane,
theresurrection.17
the Parousiawas also
For early Christians,
thesurenounced
Formonks,who,by definition,
dark
of night(Matthew
occur
in
to
the
the
world
of
the
of
secular
expected
day,
perficial
things
Taft
a
attraction.
side
of
held
1997:34,
35). This
24.29,42-14,25.1-13;
particular
spiritual
night
for
when
and
silence
may providepartialexplanation
anticipation
quietude
Nightprovideddeep
a
basic
were
devotions
one's thoughts
could be morereadilydrawnto thefactthatregular
nightly
prac("Meditationduringthe and verydistinctive
partof earlyChristian
mysteries.
supernatural
fathers
various
Church
tice.18
is
that
at
better
of
but
is,
course,
early
Writings
by
good;
night
day
ofAlexClement
. . . withworldly
Cyprian,
Hippolytus,
occupations
putasideandtheat- (Tertullian,
ofrisingat
thepropriety
stands andria,
thewholeman,at night,
tention
undivided,
Origen)emphasize
in the divinepresence";Niceta of Remesiana nightto prayandreferto assembliesheldat night
darknightwas the most (Bradshaw1981:48 f., 51, 54; Taft1986:18-24;
1949:63).12Therefore,
1959:100) and commentary
acclaimin communal Jungmann
timeto formally
by pagan
compelling
thatitwascommon
indicates
ritual(as well as in privateprayer)thepresence observers
knowledge
serviceswereheldat night
thatthechiefChristian
andthepowerof God.13
a very ("Theyare a skulking
In so doing,monkswere continuing
breed,theyshunthelight
of
of earlyChristianity
distinctive
attribute
that,to a
day";Minucius,quotedin Dodds 1965:111;see
also
Cabaniss1970:32 f.).All in all,theemphasis
in
lesserextent,
is reflected earlierJudaicreligious
valueof thenightin theopening
texts and traditions,
too. For example,major on thespiritual
was such thatGuiver
of
centuries
in
the
God
encountered
Old Testament
Christianity
figures
with
of thePassover speaksof it as a veritable"preoccupation"
dark14
andtheJewishcelebration
meal began aftersunset,as nightdarkened,in thedark(1988:51 f.).
The earlyChristian
of how (afternumeroustrials,
commemoration
emphasison thenightas
continued
someof whichalso involvedthenight)Pharaoh thepropertimeforreligiousexpression
indeeddefinitive,
of Israelout as a verycharacteristic,
allowedMoses to lead thechildren
aspect
thatdevelopedin the
of Egyptat night.15
The chaos of thefinal"day of theasceticmonasticism
in Egypt,Palestine,
centuries
andfifth
of the Lord" foretold
Syrby the prophetswas also fourth
Guiver
and
to be accompanied
the
the
of
1967:918;
ia,
sun,
(Salmon
Cappadocia
by
darkening
now declined
moon,andstars(Niditch1985:72-73). In theNew 1988:51 f.),although
nightprayers
whichcame
ecclesiastical
themajortransitional
eventsof Jesus' in nonmonastic
Testament,
settings
and evening
lifeoccurinthedark:thenativity,16
thevisitofthe insteadto emphasizedailymorning
shortweeklyvigilfrom
intoEgypt,themiracleofwalking prayers
Magi,theflight
alongwitha fairly
on thewater,thetransfiguration,
thelast supper cockcrow
todawnon Sundaymornings
(Bradshaw
1981:chap.4; Taft1986:chap.3). Fourth-century
focusedexplicitly
onthenightas
monks,
however,
meditation
andprayerful
unionwiththedivine. thebesttimefor
encouraged
andespeciallypsalmody.
prayers
See Wolkomir
and Wolkomir
(2001), Ekirch(2001), and Therewas considerable
in actualpracflexibility
Verdn
introductions
tothenonindustrial
(2002)forgeneral
tice
but
in
typically(and brief)Egyptiandesert
Europeannight.
The factthatthelengthof thehourvariedseasonally hermits
spentmostof, if not the entire,night
in day and in night,as each was dividedinto 12 parts
standingin personalvigilwhilemoreorganized
basedonduration
ofdaylight
andofdarkness,
respectively,cenobiticcommunities
(such as thoseformedin
andreflected
theseparation
betweenthetwo.
encouraged
thatpriDay andnightdo notbecomeone unituntilafterthe13th UpperEgyptby Pachomius)preferred
vate
watches
be
followed
a
communal
invention
of
the
mechanical
clock
with
night
century
by
escapement
mechanism
and theidea of theuniform
hour(Dohrn-van officeat dawn; alternatively,
(in lower Egypt)
Rossum1996).
mightbeginat cockcrowandendat dawn.
12 See also Picard 1952:134f.; Taft 1997:263; Chitty prayer
At
the
end of the day eveningand earlynight
1966:26; Mulcahy1938:26, 31.
wereobserved,followedby a periodof
prayers
13 Russell1977:139, 152, 154; Le Goff1984:178; Warner
restbeforerisingagain to prayin the dark.In
1976:106;Benko1993:65, 75, 214.
Night,theDark, and Early Monasticism
14 horexample,God wrestled
withJacobat theriverford
(Genesis32.22-30)andtriedtokillMosesatnight
(Exodus
4.24). See Russell(1977:180).
17 See thevariousGospelaccountsof theseevents.Guiver
15 Deuteronomy
an extensive
16.6; Exodus 10.21-23, 12.8, 29 f., 42,
listof New Testament
(1988:220f.) presents
14.20f.; see also Chupungco
references
to night.
(1977:16f.,56, 73, 81-84).
16 Liturgically
celebrated
on thedarkest
1962:111;Cabaniss1970:34 f.;
dayofthesolaryear 18 See discussion
byJungmann
Bradshaw1981:21,37-39,57 f.;Taft1986:chap.1.
(Rahner1963:164;Quenot1997:129).
99.2004
Anthropos
BeforetheDawn
181
Near Easternmonasticcommunities,
Themonkmustsomehowregaintheperheavilyin- mankind.
fluencedby Egyptianpractices,
ofhisfirst
. . ." (Marx1946:9, 75).
creation
nightprayersin fection
in othercases at This fundamental
somecases beganat midnight,
principleunderlaythe monks'
cockcrow.19
to approximate
the incessantprayerthat
Regardlessof particulars,
nightafter efforts
of
wakefulness
and
was
would
their
souls constantly
united
night prayerful
psalmody
ideally
keep
as
a
but
with
God
1946:
while
the
9, 29),
(Marx
recognized
gruelingregimen
physically
necessary
one ofunquestionable
value:"whenthey purityof heartwas to be further
achievedby
spiritual
- rigorousasceticism,
singwiththeangels- forangels,too,aresinging
includingsleeplesswatching
'PraisetheLordfromtheheavens'. . . Thinkwhat at night.Monkswerealso persuaded
thatGod was
it was forthemto spendthewholenightin this nearerin thebeautyand unsulliednatureof the
theskyis more
(JohnChrysostom,
quotedin Taft stilldesert"wheretheairis purer,
employment"
1986:81; see also Cassian 1991:210; Bradshaw open,and God is closer"(Binns1991:xiii;Marx
1946:73). Giventheemphasisaccordedto night
1981:97).
it wouldfurther
In addition
focusonprayer prayers,
tothesingle-minded
however,
appearthatnot
and praise,lengthynightdevotionsprovideda onlytheopenskyofthestilldesertbutespecially
focusedand intensiveexpressionof thedesert'sclearand opennight,whendarkness,
particularly
the supernatadmonition
to praywithout obliterating
the New Testament
earthlythings,brought
5.17)thatconstituted
part ural even closer and prayerwas mostintense,
ceasing(1 Thessalonians
forthisoutreach
of the ideal monasticlife ("the wakefulmonk providedtheoptimalconditions
of thebeginning.
. . ." [Abba to theperfection
toilsnightanddayto praycontinually
Consequently,
earlyChristianity
why,though
Hyperichus,
quotedin Chadwick1958:46, no. itis understandable
withthe
17; see also Timko1990:105-107,115, 118f.]). initiallydevelopedthe "preoccupation"
desert
monks
obit
was
also
of
who,
night,
fourth-century
Prayingat night,instead sleeping,
thatthereis a sensein whichdarkness
and recognizing
forcefulness
withparticular
viouslyexpressed
necessityof watching has moreof God thanlighthas,especiallycame
claritythe eschatological
"life" to "specialize"in it (Guiver1988:51 f.; see also
forthecomingof Christand of asserting
in Otto1950:20 f.).
dark
and Robertson
that
the
so
wakefulness
constant
through
did
not
its attendant
ultimately
sleep-cum-death
in Taft1986:15;
(Clementof Alexandria
triumph
thedarkthrough The NightOfficein WesternEurope
1977:93). Combating
Chupungco
was also an essentialpartoftheconwakefulness
to Italyand thence
was introduced
demonsthat, Monasticism
stantvigilanceagainsttheubiquitous
centuries
and
fourth
and
fifth
the
to
Gaul
other
their
during
sleep
urged
temptations,
many
among
of typesof monasticestablishments
dreamson fatiguedmonksor a diversity
withits troubling
concentration
triedto thwart
by forcing quicklyarose(Rousseau1978:79-91).20Although
prayerful
themto yawn or presenting
images the various communityfoundersindividually
tantalizing
of food or women(Valantasis1992:66 f.; Taft adoptedand adapteddirectivesfor community
life as each saw fit(De Vog 1977), for all
1986:67).
itwould the nightcontinuedto offerthe greatestshelter
andofgreatsignificance
Furthermore,
for spirituallife. The general
wastheoptimal
periodoftimefor and nourishment
appear,thenight
trendthatcan be discerned
withthecreator nocturnal
desertmonkstoreachtoward
duringthis
unity
"mixed
monastic
of
Western
Athanasius'
God of Genesis.In his discussionof
European
period
was
an
is
as
it
sometimes
because
God
Marxstatesthat,
"Lifeof Antony,"
called,
rule,"
increasing
of the communal
and ritualization
ofmoral formalization
thecondition
createdsoulstobe virtuous,
thatmonkssoughtwas vocal worshipconductedat night(as well as
renewaland perfection
in thecondi- periodicallyduringthe day) (Dunn 2000:94).
and
to
"equivalent abiding persisting
"Ordo
"Hencethegoalofasceticlifeis As partof thisprocess,the fifth-century
tionofcreation."
stateof
withtheoriginal
identified
insomemanner
20 Theseincludedlaura-likecommunities
(see note1),cenoat holyshrines
communities
bitichouses,urbanmonastic
oftenephemeral
comand basilicas,and small,informal,
19 Livesof theDesertFathers1980:22, 71, 77, 107, 115;
munitiesthat arose among the well-to-doon private
Rousseau1985:78 f. and n.4, 86n.50; Taft1982:521f.,
estates(Dunn2000:82-84,91; Rousseau1978:152-160;
1993:117f.;
524 and 1986:80-82, 87; Burton-Christie
O'Sullivan1965:32-46;Desprez1990:109-112;Percival
Bradshaw1981:95 f.,99, 101-105;Chitty1966:26;Marx
1946:77; Williams1985:86-90.
1997).
99.2004
Anthropos
MaryW.Helms
182
and99 in winter
Cassian's "Institutes"
monasterii,"21
(Bradshaw
(1991, espe- eachnightin summer
has notedin general,
Book
As
Taft
also
fifth
and
the
direc1981:
133-134).
II),
cially
century,
tivesoffered
in thesixthcentury
night
by Caesariusof thesepracticesadded up to "a staggering
himself
Ariesandhis successor,
Aurelian22
as wellas the pensum"(1986: 110) and,as Columbanus
Irish-Celtic
(Dunn2000: 154f.),to a generalstate
"Regulamonarchorum"recognized
sixth-century
of moreor less constantfatiguein
for
monks
of Columbanus
also
(Curran1984,esp. chap.22)
a century
summarized
in nightobservances which,as Jerome
describeseasonalvariations
succintly
and
to
bed
exhausted
will
or
so
an
Eastern
to
accomodate
the
differearlier,
(not
tradition)
"you
go
After
insufare
while
will
and
in
summer
and
winter
of
you
sleep
you walking.
inglengths day
night
at ficient
and indicatethefargreater
sleepyouwillhaveto arise. . ." (Quotedin
lengthof nocturns
withthealwaysmuchshorter Desprez 1990:105; see also Kardong1996:170;
anyseasoncompared
Bradshaw1981:134).
offices.
day
formonks,thelengthof thenight
A generalsense of the exceptionalemphasis
Fortunately
in the sixthmoderated
accordednocturns
andof thelengthof thatoffice officewas significantly
a morecompassionof- century
Ruleof St. Benedict,
to seasonandrelativeto theshorter
according
ficescanbe obtained
thenumber ate and humanedirectivedestinedto eventually
bysimplynoting
life
forcenobiticmonastic
thestandard
of psalmsrequiredof each,forpsalmodywas at constitute
theheartofeveryoffice.23
Thus,forexample,the in the earlyMiddleAges and beyond.Because
Ordostipulates
that18 psalmsbe sungeachnight it containsgreaterprogrammatic
completeness,
in winterand 12 in summerbutthatonlythree Benedict'srulealso indicateshow otherareasof
relatedto,orinfluenced
lifeweredirectly
foreachofthe"littlehours"of monastic
psalmsarerequired
theday (terce,sext,none).24UnderCaesariusthe by, the conductof nocturnsand thusprovides
littlehourseach containedsix psalmsand under us witha fullerpictureof the overallimpact
first
Aureliantheirnumberwas raisedto 12, butnoc- of nocturnson monasticlife. Concerning,
that
turnswas longerstill,containing
36 psalmseach of all, lengthof office,Benedictstipulates
was
to
both
and
summer
in
nocturns
in
winter
winter
and
18
in
summer.25
Continuing
night
12
total
of
to elaboratethe nocturnal
modest
include
a
Columbanus
psalmsplus
nightly
process,
threeseparateofficeseach nightwith Psalms3 and 94, alongwitha hymnand several
stipulated
psalmodythatadded up to a grandtotalof 48 readings,the numberof whichvariedslightly
and 60 on betweentheseasons.However,as usual,nocturns
psalmson each summerweeknight
each winterweeknight
lessons
withadditional
while,for Saturdayand was lengthened
year-round
Sundayvigils,the numbersrose to 60 psalms and canticlesfor the weekly SaturdaynightSundaymorningvigil,thougheven thensome
rest
was always granted(Kardong1996:16921 Regulations
fora Monastery;
Lawless 1987:75-77,167in
to reconstruct
183).26Thoughit is difficult
171;Taft1986:94-96;Bradshaw1981:124-126.
22 Taft1986:101,105-109;Bradshaw1981:127-133;Curran detailtheclocktimespentin nocturns,27
Kardong
1984:180f.
suggests(1996: 170, 178) thatBenedict'sown
23 Psalms were apportioned
among the day officesand monks,living not far fromRome, in winter
in variousways.In earlierrulesthepsalmswere
nocturns
withprimeon Sunday. probablywent to bed about 7 pm and arose
simplysungin orderbeginning
(i. e., at the"eighth
Thus,in the courseof the week,primewas to include about2 am to beginnocturns
Psalms1-19; nocturns,
Psalms20-108; vespers,Psalms hour"[solartime]stipulated
in theRule) whilein
109-117and 128-147;thelittlehoursof theday,Psalms midsummer
theperiodof restwouldhave been
118-127
short
(theseareparticularly
psalms).Inthestandard
from
about9 pm(sundown)to 2 or 3 am
Benedictine
Rule (see below) a few specificpsalmsare shorter,
Knowles
1969:213).
forparticular
e. g.,portions
ofPsalm118 (compare
offices,
specified
forthelittlehoursonSunday.Otherwise
mostpsalmsareto
be sunginorderwithintent
thattheentire
Psalter
be recited 26 See also the description
of the officesin the "Regula
each week(Kardong1996:197-201;see also McKinnon
sixth(RuleoftheMaster;Eberle1977),another
Magistri"
1999;Dyer1999).
rule thought
to be closelyassociatedwiththat
century
24 Taft1986:94-96;Bradshaw1981:124-126.WhenCassian
written
by Benedict(Dunn 2000:182f.; Taft1986:122instituted
the serviceof lauds at sunriseto preventhis
125;Bradshaw1981:140).
monksfromgoingback to bed and harmful
sleep after 27 Time is indicatedin textsin verygeneralterms(e. g.,
nocturns
and matinsit,too,contained
"about"midnight,
at sunrise,
onlythreepsalms
etc.) and hourswerenotof
(Stewart1998:74; Taft 1986:96-100). Thoughall the
oftimeaccorded12
equallengthsinceseasonalreckoning
officesfocusedprimarily
on psalms,theyalso included
hourseach to day and to nightregardless
of variations
variousscriptural
andsomehymns.
in lengthof lightand dark.In addition,
each monastery
readings
25 Bradshaw1981:128, 130; Taft1986:101, 106; McCarthy
exercisedsomedegreeof flexibility
in shifting
thetimeof
1960:72.
thehours.
99.2004
Anthropos
BeforetheDawn
183
Benedictine
monkssleptin a commonroomin hindrance
to thecarefulobservanceof thenight
whicha candleburnedall night.Theysleptfully officein theearlyMiddleAges,butin at leastone
bothformodesty
andto facilitate
a quick important
theabsenceofsuchmayactually
clothed,
respect
and readyrisingfornocturns,
the beginning
of have helped to heightenthe cosmologicaland
their"day."28
Benedictis explicitabouttheimpor- spiritual
oftheexperience.
significance
Discussing
tanceof prompt
readinessto undertake
thenight howconceptsoftimeandeternity
areconstructed
thatsuchnocturnal in ritual,Rappaport(1986) commentsthatthe
vigilandKardongemphasizes
in risingcan be understood
as consti- detailedmechanicalcalculationand numbering
punctuality
an important
act of monasticfaith.29
(This of time (as in equal hours,minutes,seconds)
tuting
if one thinks overwhelms
andultimately
defeats
thesenseofthe
pointcan be especiallyappreciated
of the rigorsof risingat nightin a dimlylit eternal
theabsenceofsuch
(1986:22). Conversely,
and unheateddormitory
in winter,
withintentto detailedcalculations
wouldimplythat,intheearly
ofhoursin an equallycold,dark, MiddleAges,theveryindeterminancy
oftemporal
spenda number
and dampchurch,in morenortherly
at night,combinedwiththe need for
portionsof reckoning
such
conditions,
Europeand in England.See Crossley'sevocative heavyrelianceon "God-created"
a pointin time,would
[1936:28]). Beforerising,however, as thestars,forcalculating
description
monkswould have to be awakenedat the ap- have explicitly
of the
deepenedan appreciation
hour,notan easy featsincetheylived eternal.
propriate
in a worldlackingconstant
Astronomical
observations
occasionedby noclengthof hours(see
note27) andalarmclocks.Thustheissueofearly turnswouldalso have encouraged
contemplation
theproblemof of the orderliness
of the universeas evidenced
medievaltimekeeping,
specifically
howtoidentify
a particular
of the starry
pointintime,becomes in the "order,peace, and harmony
office.
the
and
the
associatedwiththemonastic
night
nightsky", constellations,
phasesof
about
time
the
moon
little
how
monastic
rules
say
(Spitzer1963:112, 153n.24) and by
Early
of
the
Master
extension
the
Rule
enhancedthesenseof
was determined,
mayhavefurther
though
took
the
of
of
monks
the
otherthatinfusedthe
notes
that
note
turns,
26)
(see
presence
pairs
spiritual
while
the
conduct
of
nocturns
when
to
awake
the
in
in weeklyshifts,
assembled
monks,
trying stay
orderas evidencedin the
otherssleptin orderto awakentheabboton time theirownorganizational
fordeter- strictand unvarying
(Eberle1977:193). Severalpossibilities
positionaccordedto each in
the
the
church
withstructured
are
chantto
that
time
choir,31
however,
including
sought
likely,
mining
in theeverlasting
cosmic
candlesor lampsof oil, whose emulateand participate
use of calibrated
of theangelicheavenlycourt.
rateindicatedpassage of a known orderandharmony
consumption
of a certainnumber In short,monasticnocturnal
far
time-reckoning,
periodof time,therecitation
a dterrant
to propermonastic
ofpsalms,possiblytheuseofa waterclock
(though fromconstituting
weather experiences,
wouldhaveheraldedtheconjunction
itwouldfreezein winter)
and,especially,
of the stars,the method betweentheorderedmonasticworld,theordered
observation
permitting,
andtheordered
cosmiceternity
advocatedby Cassianand evidencedby thecon- physicaluniverse,
in generalandnocturns
most
siderablemonasticattention
liturgy
givento thefeatures thatmonastic
thechangingseasons of all soughtto defineandeffect.
of thenightskythroughout
It mayseemto us thattheabsence
of theyear.30
a
timepieceswouldhaveconstituted
ofdefinitive
28 Kardong1996:224-230;De Vog 1983:181; see also
Eberle1977:147f.,190-194,203,240,246.
29 Kardong1996:228f.;Bauer1987:99;Symons1953:11f.
30 McCluskey1998:100,106,110-112;Constable1975:4 f.;
Bauer 1987:102; Le Goff1988:176; North1975; Stock
is illustrated
most notably
1988. This markedinterest
"De cursustellarum"
of Tours'sixth-century
by Gregory
(McCluskey1998:101, 104-110),whichincludesdiscusand by the
as timeregulators,
sion of theconstellations
stellaremonasthehorologium
startimetable,
11th-century
of
ticum(Constable1975),whichnotestheexactpositions
to variousmonastic
when
constellations
relative
buildings
froma fixedpointon thegrounds
ofa monastery
observed
France.
locatedin north-central
probably
99.2004
Anthropos
MaryW.Helms
184
Isidoreof Seville, in
and eternaltimelessness,
the
characterized
the seventhcentury,
explicitly
movement
of
all
free
as
time
of
a
in deep
The darknessthatthecommunity
encountered
night
in a sense,to an absence
thenocturnal
church
beyondthe andthuscorresponding,
passedeffortlessly
time
of
of
the
wallsto blendintotheprimordial
darkness
(Verdn2002: 1). This unearthly
earthly
and
stillness
More
universe
thatextended
quietalsomadenightitselftheperfect
beyond.
specifically,
of creationto seek contact
to connectthe darknessof the earlymedieval timefortheproducts
in the
As
maker.
with
their
elemental
darkness
church
at
with
the
writing
Hippolytus,
abbey
night
to
it
is
of the universeis to connectthe abbey night thirdcentury,
important pray
explained,
because "at thathour all creation
withGenesis and withabsolute,firstprinciple at midnight
to praisethe Lord; stars,
cosmologicaloriginsas expressedin the nature is stillfora moment,
of darkness.In the openingchapterof Genesis trees,watersstopforan instantand all thehost
to himpraisesGod
this darknessis presentedor impliedin three of angels(which)ministers
in this hour"
of
the
the
souls
with
of
the
as
a
basic
condition
contexts:
righteous
separate
uncreated,amorphous,primordialuniverse;as (quotedin Bradshaw1981:54; see also Joneset
thecalm and the
fromwithinwhichthe cosmic al. 1992:87 f.). In likemanner,
the precondition
"thismostholytimeofday,the
creationwill emerge;and as indicativeof the quietofthenight,
thetime
hourswhenpeace dothall embrace,"34
itself.
of creation
qualitiesofthebeginnings
to us by
As was indicated
earlierin thisessay,primeval when"silenceand quiet are [offered]
conditionof the un- thenightitself (Nicetaof Remesiana1949:65),
darknessas a fundamental
the nocturnalhours as particuin the recommended
referenced
createduniverseis repeatedly
"forwe the
for
Primordial
dark as creational larlysuitable monasticdevotions,
Old Testament.32
of nightto
time
at
leave
all
couch
is suggestedby theJudeo-Christian
quiet
promptly
precondition
darkness
as
the
of such
dwelling pray."35
interpretation
The variousearly medievalmonasticrules,
place of thecreativeGod (Chupungco1977:82)
of
is and especiallyBenedict'sdetaileddescription
andby theimplication
thattheGodlydarkness
Dei
of
the
conduct
the
that
of
creative
(Workof
opus
proper
presciently
anticipatory
power, is,
that
indicate
Primordial
without
darkness
cannot
God),36clearly
duringthe early
light
appear.33
this
ofnocturns
darkas expressive
ofthequalitiesofthebeginning MiddleAgestheoffice
heightened
exercisebyformally
nocturnal
differen-traditional
of creation
itselfinvolvestheformation,
spiritual
betweenthemonksand
therelationship
of "night"and "day" ritualizing
tiation,and identification
the
andtransforming
(Genesis1.4f.) whichsubjectsthegreatdarkness thenight,shaping,
ordering,
withcommudarkness
ofprimordial
itselftothecreational
processandaccordsita de- experiencing
as ritualbecame
In so doing,nocturns
finedandlimited
orcontained
placeinthatcreation nal liturgy.
and
as thenewlynamed"night"(Ladner1995:68, 69; itselfa creationalact that,by deliberately
becomes formally
sacralizingthe timeof night,validated
Chupungco1977:47). Darknessthereby
or "essence"(Cassirer
further
of the a specific"mythic"
associatedwiththe characteristics
identity
it closer,
ofthehexaemeron
whentheearth 1955:89) forthedarknessand brought
verybeginning
was "perfect"
and"ideal"in itsstillness
andin its so to speak,to theassembledchoirwhereitcould
intothepattern
of prayer,
be integrated
readings,
unitywithheaven(Leach 1969).
As attributes
and theverbaland musical
of darkness
as well as of eternityand silentmeditation
and of paradise,perfection,
inthepsalmicchant.37
inherent
and related structure
Nocturns,
stillness,
formalcommunalofficeof the
such
as
timelessness
as
the
and
qualities
lengthiest
immutability
have been expressedin variousways. Regard- monasticopusDei, thereby
wentbeyondindividdarkness
and
Benko
the
ing
perfection,
captures
whenhe characterizes
condithought
indirectly
the
34 Fromthehymn"PrimoDie Quo Trinitas"
byGregory
tionsin theverybeginning,
before
creation
right
Great,in Mulcahy(1938:6).
"when'theSpiritofGodwasmovingovertheface 35 rromthe
toGregory
Unitasattributed
hymnlu, Tnnitatis
of thewaters'"(Genesis1.2), as "theunspoiled
theGreat,in Mulcahy(1938:26, 31).
stateofcreation"
in Kardong
stillness 36 See specificsandinteipretational
(1993: 10f.).Regarding
commentary
Darkness,Genesis,and theHarrowingof Hell
theRuleoftheMaster.
(1996);alsoEberle(1977)regarding
37 Rappaport
(1986)discusseshowritualstructures
spaceand
32 Forexample,
Genesis1.1-4;Job26.10;38.9;see also May
a moredetailed
especiallytime.Limitson lengthprevent
1939;Peters1911:51 f.;Niditch1985:72 f.
oftheapplication
ofhisideastoearlymedieval
discussion
33 Forrester-Brown
monasticofficeshere,buttheexerciseis veryinforma1974:34, 32; May 1939:207; Ladner
1995:66.
tive.
99.2004
Anthropos
BeforetheDawn
185
186
MaryW.Helms
to
of thedarkas sinsoftheflesh.42
It is notsurprising,
therefore,
Christological
powerand mystery
it mirrored
in themonastic
the ultimateliturgical
experienceof finda steadystreamofcomments
theholiestcosmologicalnightof all - thegreat literature
burden
andtheconstant
fatigue
regarding
in
of
insufficient
paschal vigil commemorating Christological enduring
sleep (and food),even
termsthearchetypical
sacrednight"whichdispels though
somerules,mostnotably
Benedict's,
urged
theprimoridal
backto moderation
darkness,
bringseverything
alongtheselines.43
The correlations
thatearly monasticfathers
the chaos
light,formand order,and transforms
of sin ... intothecosmosof divinegrace. . . the positedbetweenlimitedsleep, fasting,and resecondcreation[which]likethefirst,
commenced ducedphysicaldrivesandpassionsmayhavebeen
on thenightbetweenSaturday
and Sunday,when accuratelyobserved(Dunn 2000: 16f.; Stewart
and clinicalstudieshave
God createdtheworldand Christrose fromthe 1998:72). Experimental
tomb"(Gregoryof Nazianzus,quotedin Chu- shownthatsleepdeprivation
(analogoustomonastic vigils)and fastingmayresultin a significant
pungco1977:84; De Puniet1939:175).
Confident
thatthis greatestof all nocturnal degreeof drivereduction
by (possibly)directly
theactivity
ofendogenous
mysterieswould be repeatedin the Parousia, orindirectly
enhancing
monksawaitedin theirownversionof thesacred opioidsin thebody(Bushell1995).44Heightened
and a
dark,sharingtheirnightlyliturgicallives not opioid activityalso enhancestranquility
associatedby moonly with attendingheavenlyangels but also sense of euphoria,properties
withtheentombed
withthedeepestformof prayerin
whosestilland silentspiritual nasticfathers
"presence"enhancedthe stillnessand silenceof whicha senseofGod's immediate
presencemight
thenuminous
theninth be obtained.Researchinto sensorydeprivation
Indeed,during
atmosphere.
andthereafter,
theofficeofnocturns
came (as would have obtainedduringnocturnsin a
century
tobe accompanied
a
office
the
dead darkchurch)and rhythmic
of
auditorystimulation
by liturgical
thatwas conducted
in conjunction
withnocturns (such as sustainedchanting)has also revealed
increasesin
proper,one of the manyactivitiesemphasizing drive reductionsand, presumably,
thecloseassociation
feltbetweenmonksandthose opioidactivity
thatwouldbe conduciveto altered
whohaddied"good"deathsbeforethem(Knowles awareness(especiallywhenaddedto variousself1933; Paxton 1990:134-136; Bloch and Parry mortification
practices).
1982:15f.).
Consideredoverall,Bushellsuggeststhat,by
enhancing
endogenousopioids,thepracticeof a
fullasceticalandmeditational
(suchas he
program
studiedamongcontemporary
Sleep Deprivationand theExperience
EthiopianChristian
of theNuminous
ofdrivesandtheir
ascetics)mayleadtoa reduction
witheuphoric
Within
statesofbliss.45
replacement
Whenthe monasticbrothers
conductednocturns thecontextof earlymedievalmonasticism,
it is
andtherelatedofficeofthedeadthey,likeChrist easy to understand
that,fromthepointof view
on Holy Saturday,
stroveto defeatthe sleep of of asceticism,
in the
regularnightly
participation
deathas theystroveto shapeandcontrolthedark lengthyofficeof nocturns
in the close to total
(Chupungco1977:92 f.). One way to attainthis
goal was to remainawake especiallyat night, 42 De Vog1983:182,231-234;Peifer1966:456f.;Livesof
thepropertimeforphysicalsleep,and
theDesertFathers1980:22 f.; St. MaximustheConfessor
normally
1955:162,176;Valantasis
1992:72, 54, 55.
to abstainfromsleepas muchas possibleat any
othertime.On a broaderplane,sleeplessness
was 43 See also Cassian 1991:chap.17, 316, 406. For example,
"Let[themonk]comewearyandas ifsleep-walking
tohis
of asceticism
partof thegeneralpattern
practiced bed,andlethimbe forcedtorisewhilehissleepis notyet
to an original
by monkswhoalso soughta return
finished"
(Columbanus,
quotedinLawrence1989:45); "our
Adamicstateof ideal innocenceand humanpufoodis scanty,. . . oursleepoftenuponourbook.Under
ourlimbsthereis buta hardmat;whensleepis sweetest,
rity.Fromtheearliestdaysof monasticism
sleeplessnesswas the asceticideal,41sincewatching, we mustriseat a bell's bidding. . ." (Ailredin Knowles
1969:90); see also Jerome,
quotedabove.
withfasting,
was thought
to helppurify 44 Thebody
together
manufactures
variousopiate-like
known
peptides
the heartby encouraging
the will to overcome
as endogenous
opioids.Throughactionsbothwithinthe
eviland,bygenerally
centralnervoussystem
andin peripheral
areasoutsidethe
thebody,taming
weakening
numerous
and
bodilyfunctions
to destroy CNS theopioidsinfluence
concupiscence,
thereby
helpinggreatly
exert
effects
on moodand motivation. for
41 "An hour'ssleepis enoughfora monk:thatis, if he is a
(AbbaArsenius,
fighter"
quotedin Chadwick1958:49).
See,
profound
(1991).
example,papersin AlmeidaandShippenberg
45 Bushell1995:560f.; see also Appenzeller
1987:476-478;
Winkelman
1997:397-402.
99.2004
Anthropos
BeforetheDawn
187
01 a cave-likechurchwhilecopingwith following
darkness
noctumsandmatins,
as somerulesperlimited
and
chronic
would
or
a
noon
siesta
in
as Benedict
mitted,
summer,
sleep
permanent
fatigue
havebeenregarded
as profoundly
beneconstituted
spiritually
permitted)
mainlyoptionalsleepwhich
ficialif theseopioid-enhanced
not
could
be
avoided
if
the
abbotfeltit appropriate
practices only
facilitated
but
also
the
enhanced
sense
of
for
monks
to
awake
aftermatins.However,
celibacy
stay
calmandpeace attendant
involvement
in
communities
rules,
upondeep
governed
by morerigorous
inprayer
theoverallawareness
andheightened
ofa especiallythose withlongernightoffices,the
forthebrothers chronicfatigueexpressedby monasticcommenimbuedatmosphere
supernaturally
whenthequalities tatorsmayhavereflected
a persistent
duringthosehoursof darkness
insufficiency
ofnight,
whichcouldnotbe literally
seen,instead ofcoresleepas wellas ofoptionalsleep.Judging
in otherways.46
hadto be "envisioned"
fromrecentstudies,sleep loss in generalwould
ratherthanactualcaHowever,Bushellfurther
explainsthat,para- have impactedmotivation
dutiesprovidedsleep
may ulti- pacityto perform
necessary
doxically,continuedsleep deprivation
energy was notreducedbelowa certaincriticalpointand
matelyalso lead to a senseof increasing
wakefulness
did notexceed24 hours
and the gradualreduction
(thoughnot the total if sustained
and
Kribbs
1991:
and
of
118, 119). However,a
elimination) sleepiness fatigue(1995:556). (Dinges
such
as
a
monkin choirduring
well
have
monks
might
ques- sleepyperson,
Althoughearly
would
have
fluctuated
betweenalertness
be
at
hand
tionedthepoint,an explanation
noctums,
may
as motivation
to perform
offeredby Home anddrowsymicrosleeps
if we considerthe contrasts
betweentwomodesof sleep,"core"and "option- competedwithpressurefor sleep (Dinges and
al" (1991: 172-175). Duringa periodof normal Kribbs1991:119).
sleep bothessentialcore sleep,whichrefreshes
and optionalsleep are active.
cerebralfunction,
core
However,
sleep liftsafteraboutsix hours, BeforetheDawn
Compared
leavingonlyoptionalsleeptocontinue.
wakefulness
allowedgradualdefeatof
withcoresleep,optionalsleepseemsto be more Nocturnal
of
attainment
the longed-for
forovertimeit can be sin and facilitated
evendispensible,
flexible,
Adamicnatureas it was beforethe
or eventotally
reduced(or extended)
relinquishedtheinnocent
theimageofdeath
ofsleepdefeated
factors(e. g., sense fall;rejection
on environmental
depending
with
atnightwas correlated
seasonalchangesin lengthof suchthatwatchfulness
of safety,
boredom,
withtheresurrection.
caused triumphant
life,specifically
days,etc.).Homealsonotesthatthefatigue
monasticgoals presentearly
rooted These intertwined
bylossofcoresleepis morephysiologically
ofthenightwho
whilethatcausedbyloss ofoptionalsleepis more medievalmonksbothas creatures
the
or subjectivein nature.This may rituallyexplored
"behavioural"
extraordinary
supernatural
by darknessand as watchers
explainwhy,afteraboutfivedays of prolonged realmmanifested
a turning
pointis reachedwhere forthecomingday forwhomthedarkwas the
sleepdeprivation,
thatanticipated
forliturgy
thebackdrop,
the overallfeelingof sleepinesslevels offand setting,
the
and
its
annihilation
some
by light.Although
conquest
suggesting
improvement,
subjectsevenshow
are by no meansmutually
theneedsof thesetwoorientations
that,whilecore sleepinessremains,
seemsto have outweighed
theoptionalsleepprocesshaveeased.Homethere- exclusive,theformer
ofthedark
foresuggeststhat,whereascore sleepinesscan thelatterto theextentthatexploration
in
the
over
can
be
light liturgical
conquestby
prevailed
only assuagedbysleep,optionalsleepiness
eitherby sleep or by increasing terms,given that the early morningofficeat
be counteracted
in lengththan
to stayawake.
incentive
daybreak(matins)was farshorter
inearly
immense
whose
was
it
can
medieval
to
noctums,
monasticism,
importance
Turning early
In
such medievalmonasticlife cannotbe overstated.
be suggestedthat,in a moderateprogram,
theearlynightsleep otherwords,if thecomingof thelightwerethe
as Benedict'sRuleprovides,
ritualgoal,one mightexpectthearrivalof
beforenoctumsprovidedforessentialcore sleep greater
to
of day ultimately
latersleepmightbe allowed(e. g., thedawnand theflowering
and whatever
be accordedthegreaterpraise,whereas,in fact,
thedepthsof nightseemto haveheldthegreater
46 Cassian explicitly recognized that mystical experience fascination
forthebrothers.
could occurduringrecitationoftheoffice(Kirk 1931: 206 n.
it is quitereasonableto arguethat,
Of
course,
2). Earlydesertmonksregardedpersonalvisionsas normal
and
ritualthattamed,organized,
night
by
lengthy
Benedict
but
emphasized spiritualexperience
experiences
facilitated
the
monks
sanctified night,
in the contextof communalofficesinstead.
("created")
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