MONK anciently denoted

MONK anciently denoted, "a person who retired
from the world to give himself up wholly to God, and
to live in solitude and abstinence." The word is de-
rived from the Latin monachus, and that from the Greek
μοναχός, "solitary;" of μονός, solus, "alone."

The origin of monks seems to have been this: The
persecutions which attended the first ages of the Gospel
forced some Christians to retire from the world, and
live in deserts and places most private and unfrequent-
ed, in hopes of finding that peace and comfort among
beasts which were denied them among men. And this
being the case of some very extraordinary persons, their
example gave so much reputation to retirement, that
the practice was continued when the reason of its com-
mencement ceased. After the empire became Christian,
instances of this kind were numerous; and those whose
security had obliged them to live separately and apart,
became afterwards united into societies. We may also
add, that the mystic theology, which gained ground
towards the close of the third century, contributed to
produce the same effect, and to drive men into solitude
for the purposes of enthusiastic devotion.

The monks, at least the ancient ones, were distin-
guished into solitaries, cenobites, and sarabaites.

The solitary are those who live alone, in places re-
mote from all towns and habitations of men, as do still

some of the hermits. The cenobites are those who live
in community with several others in the same house,
and under the same superiors. The sarabaites were
strolling monks, having no fixed rule or residence.

The houses of monks again were of two kinds, viz.
monasteries and lauræ. See MONASTERY and LAURA.

Those we call monks now a-days are cenobites, who
live together in a convent or monastery, who make
vows of living according to a certain rule established
by the founder, and wear a habit which distinguishes
their order.

Those that are endowed, or have a fixed revenue, are
most properly called monks, monachi; as the Chartreux,
Benedictines, Bernardines, &c. The Mendicants, or
those that beg, as the Capuchins and Franciscans, are
more properly called religious and friars; though the
names are frequently confounded.

The first monks were those of St Anthony; who, to-
wards the close of the fourth century, formed them
into a regular body, engaged them to live in society
with each other, and prescribed to them fixed rules for
the direction of their conduct. These regulations, which
Anthony had made in Egypt, were soon introduced into
Palestine and Syria by his disciple Hilarion. Almost
about the same time, Aones or Eugenius, with their
companions Gaddanas and Azyzas, instituted the mo-
nastic order in Mesopotamia and the adjacent countries;
and their example was followed with such rapid success,
that

that in a short time the whole east was filled with a lazy set of mortals, who, abandoning all human connexions, advantages, pleasures, and concerns, wore out a languishing and miserable life amidst the hardships of want, and various kinds of suffering, in order to arrive at a more close and rapturous communication with God and angels.

From the east this gloomy institution passed into the west, and first into Italy and its neighbouring islands; though it is uncertain who transplanted it thither. St Martin, the celebrated bishop of Tours, erected the first monasteries in Gaul, and recommended this religious solitude with such power and efficacy, both by his instructions and his example, that his funeral is said to have been attended by no less than 2000 monks. From hence the monastic discipline extended gradually its progress through the other provinces and countries of Europe. There were besides the monks of St Basil (called in the East Calogeri, from καλος γερων, "good old man") and those of St Jerome, the hermits of St Augustine, and afterwards those of St Benedict and St Bernard; at length came those of St Francis and St Dominic, with a legion of others; all which see under their proper heads, BENEDICTINES, &c.

Towards the close of the fifth century, the monks, who had formerly lived only for themselves in solitary retreats, and had never thought of assuming any rank among the sacerdotal order, were now gradually distinguished from the populace, and endowed with such opulence and honourable privileges that they found themselves in a condition to claim an eminent station among the supports and pillars of the Christian community. The fame of their piety and sanctity was so great, that bishops and presbyters were often chosen out of their order; and the passion of erecting edifices and convents, in which the monks and holy virgins might serve God in the most commodious manner, was at this time carried beyond all bounds. However their licentiousness, even in this century, was become a proverb; and they are said to have excited the most dreadful tumults and seditions in various places. The monastic orders were at first under the immediate jurisdiction of the bishops, from which they were exempted by the Roman pontiff about the end of the 7th century; and the monks, in return, devoted themselves wholly to advance the interests and to maintain the dignity of the bishop of Rome. This immunity which they obtained, was a fruitful source of licentiousness and disorder, and occasioned the greatest part of the vices with which they were afterwards so justly charged. In the 8th century the monastic discipline was extremely relaxed both in the eastern and western provinces, and all efforts to restore it were ineffectual. Nevertheless, this kind of institution was in the highest esteem, and nothing could equal the veneration that was paid about the close of the 9th century to such as devoted themselves to the sacred gloom and indolence of a convent. This veneration induced several kings and emperors to call them to their courts, and to employ them in civil affairs of the greatest moment. Their reformation was attempted by Louis the Meek, but the effect was of short duration. In the 11th century they were exempted by the popes from the authority of their sovereigns, and new orders of monks were continually established; insomuch that in the council of Lateran that was held

in the year 1215, a decree was passed, by the advice of Innocent III. to prevent any new monastic institutions; and several were entirely suppressed. In the 15th and 16th centuries, it appears, from the testimonies of the best writers, that the monks were generally lazy, illiterate, profligate, and licentious epicures, whose views in life were confined to opulence, idleness, and pleasure. However, the Reformation had a manifest influence in restraining their excesses, and rendering them more circumspect and cautious in their external conduct.

Monks are distinguished by the colour of their habits into black, white, gray, &c. Among the monks, some are called monks of the choir, others professed monks, and others lay monks; which last are destined for the service of the convent, and have neither clerical nor literature.

Cloistered Monks, are those who actually reside in the house: in opposition to extra-monks, who have benefices depending on the monastery.

Monks are also distinguished into reformed, whom the civil and ecclesiastical authority have made masters of ancient convents, and put in their power to retrieve the ancient discipline, which had been relaxed; and ancient, who remain in the convent, to live in it according to its establishment at the time when they made their vows, without obliging themselves to any new reform.

Anciently the monks were all laymen, and were only distinguished from the rest of the people by a particular habit and an extraordinary devotion. Not only the monks were prohibited the priesthood, but even priests were expressly prohibited from becoming monks, as appears from the letters of St Gregory. Pope Syricius was the first who called them to the clerical, on occasion of some great scarcity of priests, that the church was then supposed to labour under: and since that time, the priesthood has been usually united to the monastic profession.