MONK anciently denoted a person who had retired from the world to give himself up wholly to God, and to live in solitude and abstinence. The word is derived from the Latin monachus, and that from the Greek μοναχός, solitary.

The origin of monks seems pretty well ascertained. The persecutions which attended the first ages of the Gospel forced some Christians to retire from the world, and live in deserts and places the most private and unfrequented, in hopes of finding that peace and comfort amongst beasts which were denied them amongst 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 for its commencement had 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 distinguished into solitaries, cenobites, and sarabaites. The solitary were those who lived alone, in places remote from all towns and habitations of men. The cenobites were those who lived in community with several others in the same house, and under the same superiors. The sarabaites were strolling monks, who had no fixed rule nor residence.

The houses of monks were of two kinds, viz. monasteries and laurae. Those whom we call monks now-a-days are cenobites, who live together in a convent or monastery, make vows of living according to a certain rule established by the founder, and wear a habit which distinguishes their order. Those who are endowed, or have a fixed revenue, are most properly called monks, monachi; as the Chartreux, Benedictines, Bernardines, and others. The Mendicants, or those who beg, as the Capucins and Franciscans, are more properly called religious and friars; though the names are frequently confounded.

The first monks were those of St Anthony, who, towards 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 St Anthony had framed in Egypt, were soon introduced into Palestine and Syria by his disciple Hilarion. About the same time, Aones and Eugenius, with their companions Gaddamas and Azyzas, instituted the monastic order in Mesopotamia and the adjacent countries; and their example was followed with such rapid success, that in a short time the whole of the East was filled with men, who, abandoning all human connections, advantages, pleasures, and concerns, wore out their lives amidst the hardships of want, and various kinds of suffering, in order to arrive at a more close and rapturous communication with God and the angels.

From the East this 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 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 two thousand monks. From Gaul the monastic discipline extended itself gradually throughout the other provinces and countries of Europe. Besides the monks of St Basil and those of St Jerome, there were the hermits of St Augustine, and afterwards those of St Benedict and St Bernard, and at length came those of St Francis and St Dominic, with a legion of others.

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 amongst the sacerdotal order, were now gradually distinguished from the populace, and endowed with such honourable privileges that they found themselves in a condition to claim an eminent station amongst the supporters 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 for 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. 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 seventh 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 greater part of the vices with which they were afterwards charged. In the eighth 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 which was paid about the close of the ninth century to such as devoted themselves to the monastic or conventual life. 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 eleventh 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 which was held in the year 1215, a decree was passed, by the advice of Innocent III., to prevent the establishment of any new monastic institutions; and several were entirely suppressed. In the fifteenth and sixteenth centuries, it appears, from the testimonies of Protestant writers, that the monks were generally indolent, 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. Amongst the monks, some are called monks of the choir, others professed monks, and others lay monks, the last being destined for the service of the convent, and having neither clericate nor literature.

Cloistered Monks are those who actually reside in the house, in opposition to extra-monks, who possess 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 it 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 submit 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 were the monks excluded from the priesthood, but even priests were expressly prohibited from becoming monks, as appears from the letters of St Gregory. Pope Syriacus was the first who called them to the clericate, on occasion of the great scarcity of priests under which the church was then supposed to labour; and since that time the priesthood has been usually united to the monastical profession.

Monk, George, Duke of Albemarle, a personage memorable for having been the principal agent in restoring Charles II. to his crown, was descended from an ancient family, and born in Devonshire in 1608. Being an unprovided younger son, he dedicated himself to arms from his youth, and obtained a pair of colours in the expedition to the Isle of Rhé; he afterwards served with reputation in the Low Countries, as well as in both King Charles's northern expeditions, and did such service in quelling the Irish rebellion, that he was appointed governor of Dublin, but was superseded by parliamentary authority. Being appointed major-general of the Irish brigade employed in the siege of Nantwich in Cheshire, he was taken prisoner by Sir Thomas Fairfax, and remained confined in the Tower of London until the year 1646, when, as the means of obtaining liberty, he took the covenant, and accepted a command in the Irish service under the parliament. He obtained the chief command of all the parliamentary forces in the north of Ireland, where he did signal services, until he was called to account for a treaty made with the Irish rebels; a circumstance which was only obliterated by his future good fortune. He served in Scotland under Oliver Cromwell, with such success, that he was left there as commander-in-chief; and he was one of the commissioners for uniting that kingdom with the newly-erected commonwealth. He also served at sea against the Dutch, and was treated so kindly on his return that Oliver is said to have grown jealous of him. He was, however, again sent to Scotland as commander-in-chief, and continued there five years; when he dissembled so well, and improved circumstances so dexterously, that he restored the king without any disturbance. For this service he was immediately rewarded with both honours and profit. He was created Duke of Albemarle, with an estate worth L7000 a year, besides other emoluments; and he enjoyed the confidence of his master as a compensation for having forfeited that of the people. After his death in 1670, there was published a treatise composed by him whilst he remained prisoner in the Tower, entitled Observations on Military and Political Affairs, in small folio.