Monastery of St. Samuel as a Case Study
Monastery of St. Samuel as a Case Study Monastery of St. Samuel as a Case Study
Fig. 2. Environment of Monastery of St. Samuel. It is located in themidst of the Western Desert. The circled area is where themonastery is. The photo was taken by the author on December20 2009.3. Monastery of St. Samuel as a Case StudyFig. 1. Locations of the monasteries in Egypt (Gabra 1992: xiv). Asymbol “+” signifies a monastery.soldier who later converted to Christianity. He started acommunal way of life with monks and nuns by establishingprecise rules of cenobitic monasticism.As Brown (1993) suggested, for the ordinary people, to livein the desert was out of the question in the late antiquitybecause they needed the water from the River Nile to live.However, as seen in the monastic lives of St. Anthony, St.Pachomius and their followers, monasticism is deeply relatedwith the desert and that is why they are called “Desert Fathers”and their sayings and ways of livings are still influential to theCoptic Christians.Today most of the monasteries in Egypt are surrounded bythe desert. Figure 1 shows the locations of the monasteries inEgypt. It tells us that the monasteries are not right beside theRiver Nile as most of the cities are but they are located at leasttwenty to thirty kilometers away from the Nile. It means theyare at the midst of the desert or at the border between thehuman habitation and the desert. In this paper, Monastery ofSt. Samuel (dayr anbā ṣamū’īl) in Upper Egypt is discussed asa case study to investigate the significance and the role of thedesert in the Coptic Christianity.3.1. Fieldwork on Monastery of St. SamuelAmong the major inhabited monasteries in Egypt,Monastery of St. Samuel (underlined in Figure 1) is located inthe midst of the Western Desert. It is the furthest monasteryfrom the human habitation in Egypt. Figure 2 shows themonastery is surrounded by the desert. To reach themonastery the visitor has to get off the high way and takenon-paved road in the desert for about forty kilometers. Onthis road there is no shop, restaurant or even a house untilreaching the monastery. Geographically it belongs toal-Minyā governorate in Upper Egypt and in terms of the orderof Coptic Orthodox Church, it belongs to the Fayyūmmonastery group.One of the characteristics of this monastery is that itexcludes the touristy side while some other monasteriessomehow allow themselves to be like touristic sites. Forexample, it only allows the family of the monks to spend anight inside of the monastery but not regular visitors as theother “touristic” monasteries have a large number ofaccommodations on the site. In this sense, the Monastery ofSt. Samuel tries to keep the original ways of monastic life andthat is one of the reasons it was chosen to be the field for theresearch.The author has been conducting a fieldwork on thismonastery since August 2009. Author’s fieldwork in Egyptfirst started focusing on religious practices of Coptic Christiansand inter-religious relations among Copts, Muslims andBahā’is in al-Minyā in 2004 and later on the Copticmonasteries were included. The languages used during thefieldwork were both Egyptian colloquial Arabic and English.
Fig. 4. Monks (at the center) and the laity. Monks are highlyrespected by the laity. Many lay believers visit Monastery of St.Samuel despite of its location in the midst of the desert . Thephoto was taken by the author on December 20 2009.Fig. 3. Icon and relics of St. Samuel. The body of St. Samuel has beenkept in the monastery as holy relics. The photo was taken by theauthor on August 20 2009.3.2. History of Monastery of St. SamuelHistory of Monastery of St. Samuel is deeply related withthe saint whom under the name of. St. Samuel (597-695) wasborn in a Christian family near northwest Delta. At the age oftwenty-two he became a monk in Wādī al-Naṭrūn (Northwestof Cairo in Figure 1). When the foreign Patriarch Cyrus wassent to Egypt by the Roman emperor with a new doctrine, themonks of Wādī al-Naṭrūn, led by Samuel, refused to accept it.The troops of Patriarch Cyrus severely tortured Samuel and helost his right eye during this torture. Samuel left Wādīal-Naṭrūn and traveled through the hot desert until he reached amonastery in al-Fayyūm (Southwest of Cairo in Figure 1)called al-Naqlūn and made this monastery a big community.However he was again captured and tortured by the soldiers ofPatriarch Cyrus. The soldiers finally set him free so thatSamuel and his followers wandered through the desert until hefound a long abundant monastery in the area called Qalamūnwhere the Monastery of St. Samuel is now. Although he wascaptured by Berber raiders twice even after his new life atQalamūn, he was released because of his miraculous deeds.Soon after his return to Qalamūn the monastery became full ofmonks and donations. Samuel spent fifty-five years atQalamūn and passed away at the age of ninety-eight (Alcock1992).Monastery of St. Samuel has also been famous since theformer Patriarch Kyrillos VI (papacy 1959-1971) and thepresent Patriarch Shenouda III (papacy 1971-) had once beenits monks (After the submission of this paper, Shenouda IIIpassed away on March 17, 2012).3.3. Contemporary monastic life and the desert: In thecase of Father Bijol3.3.1 Background of Father BijolIn the Monastery of St. Samuel, 110 monks from the age oftwenty-five to eighty-four are living the cenobitic lives as ofauthor’s fieldwork in December 20 2009. Some monksprefer to live alone in his cell in the desert as semianchorites fora certain period and others live inner part of the monasterybecause they prefer not to meet visitors. They are consideredto be contemplative monks. Another type of monks is calledactive monks and he does social works and interacts with visitors.The case of Father Bijol (the third one from the right in Fig. 4)who is an active monk and with whom the author hadinterviews tells us an example how monks are related with thedesert. Father Bijol was born in 1968 in the relatively wealthyfamily in Ṭihnā al-Jabal, the village in al-Minyā governorate.He graduated from the department of English, al-MinyāUniversity and worked as English teacher in the high school forsix years. He has been religious since his childhood and heoften came to Monastery of St. Samuel to put himself in thereligious (Christian) environment so it was almost natural forhim to decide to be a monk. At the age of twenty-nine, heentered the gate of Monastery of St. Samuel to be a monk.After having spent the novitiate for five years he became amonk in 2002.3.3.2 The relationship between the monk and the desertIn the Monastery of St. Samuel, monks are not allowed tohave their own mobile phones or e-mail addresses inaccordance with the provision of the present abbot, Abbot
Fig. 2. Environment <strong>of</strong> <strong>Mon<strong>as</strong>tery</strong> <strong>of</strong> <strong>St</strong>. <strong>Samuel</strong>. It is located in themidst <strong>of</strong> the Western Desert. The circled area is where themon<strong>as</strong>tery is. The photo w<strong>as</strong> taken by the author on December20 2009.3. <strong>Mon<strong>as</strong>tery</strong> <strong>of</strong> <strong>St</strong>. <strong>Samuel</strong> <strong>as</strong> a C<strong>as</strong>e <strong>St</strong>udyFig. 1. Locations <strong>of</strong> the mon<strong>as</strong>teries in Egypt (Gabra 1992: xiv). Asymbol “+” signifies a mon<strong>as</strong>tery.soldier who later converted to Christianity. He started acommunal way <strong>of</strong> life with monks and nuns by establishingprecise rules <strong>of</strong> cenobitic mon<strong>as</strong>ticism.As Brown (1993) suggested, for the ordinary people, to livein the desert w<strong>as</strong> out <strong>of</strong> the question in the late antiquitybecause they needed the water from the River Nile to live.However, <strong>as</strong> seen in the mon<strong>as</strong>tic lives <strong>of</strong> <strong>St</strong>. Anthony, <strong>St</strong>.Pachomius and their followers, mon<strong>as</strong>ticism is deeply relatedwith the desert and that is why they are called “Desert Fathers”and their sayings and ways <strong>of</strong> livings are still influential to theCoptic Christians.Today most <strong>of</strong> the mon<strong>as</strong>teries in Egypt are surrounded bythe desert. Figure 1 shows the locations <strong>of</strong> the mon<strong>as</strong>teries inEgypt. It tells us that the mon<strong>as</strong>teries are not right beside theRiver Nile <strong>as</strong> most <strong>of</strong> the cities are but they are located at le<strong>as</strong>ttwenty to thirty kilometers away from the Nile. It means theyare at the midst <strong>of</strong> the desert or at the border between thehuman habitation and the desert. In this paper, <strong>Mon<strong>as</strong>tery</strong> <strong>of</strong><strong>St</strong>. <strong>Samuel</strong> (dayr anbā ṣamū’īl) in Upper Egypt is discussed <strong>as</strong>a c<strong>as</strong>e study to investigate the significance and the role <strong>of</strong> thedesert in the Coptic Christianity.3.1. Fieldwork on <strong>Mon<strong>as</strong>tery</strong> <strong>of</strong> <strong>St</strong>. <strong>Samuel</strong>Among the major inhabited mon<strong>as</strong>teries in Egypt,<strong>Mon<strong>as</strong>tery</strong> <strong>of</strong> <strong>St</strong>. <strong>Samuel</strong> (underlined in Figure 1) is located inthe midst <strong>of</strong> the Western Desert. It is the furthest mon<strong>as</strong>teryfrom the human habitation in Egypt. Figure 2 shows themon<strong>as</strong>tery is surrounded by the desert. To reach themon<strong>as</strong>tery the visitor h<strong>as</strong> to get <strong>of</strong>f the high way and takenon-paved road in the desert for about forty kilometers. Onthis road there is no shop, restaurant or even a house untilreaching the mon<strong>as</strong>tery. Geographically it belongs toal-Minyā governorate in Upper Egypt and in terms <strong>of</strong> the order<strong>of</strong> Coptic Orthodox Church, it belongs to the Fayyūmmon<strong>as</strong>tery group.One <strong>of</strong> the characteristics <strong>of</strong> this mon<strong>as</strong>tery is that itexcludes the touristy side while some other mon<strong>as</strong>teriessomehow allow themselves to be like touristic sites. Forexample, it only allows the family <strong>of</strong> the monks to spend anight inside <strong>of</strong> the mon<strong>as</strong>tery but not regular visitors <strong>as</strong> theother “touristic” mon<strong>as</strong>teries have a large number <strong>of</strong>accommodations on the site. In this sense, the <strong>Mon<strong>as</strong>tery</strong> <strong>of</strong><strong>St</strong>. <strong>Samuel</strong> tries to keep the original ways <strong>of</strong> mon<strong>as</strong>tic life andthat is one <strong>of</strong> the re<strong>as</strong>ons it w<strong>as</strong> chosen to be the field for theresearch.The author h<strong>as</strong> been conducting a fieldwork on thismon<strong>as</strong>tery since August 2009. Author’s fieldwork in Egyptfirst started focusing on religious practices <strong>of</strong> Coptic Christiansand inter-religious relations among Copts, Muslims andBahā’is in al-Minyā in 2004 and later on the Copticmon<strong>as</strong>teries were included. The languages used during thefieldwork were both Egyptian colloquial Arabic and English.
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