Old Traditions and New Models: travelling monks in the late Byzantine hagiography from the Balkans

Summary

Introduction

The Early Christian ascetic John Cassian (ca. 360–435) tells the story of Abba Pinuphius as an example of outstanding humility. As a priest of a large coenobium in Egypt, Abba Pinuphius was held in great respect; thus, in order to preserve his humility, he secretly left the monastery, changed his monk's garb to secular clothes and begged to be admitted to a distant monastery as a novice. He was reluctantly admitted and put to work in the garden. A younger brother was assigned as his superior and the old monk submitted to him, doing not only what was ordered of him but also other hard and humiliating tasks. After three years Abba Pinuphius was recognised by someone who was visiting from Egypt and, to his regret, was taken back to his previous position in his own monastery. After a while Abba Pinuphius fled again to a further province, hoping to conceal his revered name better, but was discovered even sooner and brought back to Egypt.

Travelling offers loss of identity. The traveller assumes anonymity and, stripped of his social context and standing, steps outside of his familiar tradition. Therefore, in the Medieval world the stranger appears suspicious. According to Christian beliefs, however, he has to be treated with kindness. The Bible is full of accounts of travellers, strangers and refugees, and it asserts that they should be welcomed with hospitality.