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Longer Rules

St Basil the Great, tr. Lowther Clarke, 1925

Rule 38: We Have Learned from the Instruction Both that Prayer Should Never Be Omitted…

It is no easy matter to define suitable arts specifically, since different monasteries pursue different arts in accordance with the special characteristics of their localities and the suitability of business openings in each district. But generally speaking, one may recommend the choice of such arts as preserve the peaceable and untroubled nature of our life, needing neither much trouble to get the requisite material, nor much anxiety to sell what has been made, and which do not involve us in undesirable or harmful meetings with men or women. But in everything we must consider that simplicity and cheapness are set before us as our proper aim, and we must avoid serving the foolish and harmful lusts of men by working to satisfy their requirements.² In weaving we must accept what befits our manner of life, not what is devised by the unchaste to trap and ensnare the young. Similarly in shoe-making, let us serve by our art those who seek primary necessaries. But building³ and carpentering and metalworking and agriculture, these are in themselves necessary for life and afford much that is beneficial, and are not to be rejected for intrinsic reasons. Only when they cause us disturbances, or break the unity of the life of the brethren, then let us of necessity avoid them, preferring those arts which preserve for us a life undistracted and waiting continually on the Lord, one which drags away those who abide in the practice of piety neither from the time of psalmody nor from prayer, nor from the remainder of the disciplined life. But since there is nothing in them which harms the special purpose of our life, they are preferable to many. Of them agriculture is the best since by it we get the necessaries of life, and it preserves its workers from much wandering or running to and fro. But only if, as we said before, it brings upon us no troubles and disturbances from neighbours or fellow-inhabitants.⁴

Notes

This answer is amazing after the description of the prayer-life in F. 37 and the one meal a day, see notes on F. 19. The coenobium was a hive of zealous manual workers. One suspects that the discretion given to the Superior must have been freely exercised as regards extra food for those engaged in hard work. At a later date Palladius found Pachomius’ monastery at Tabennisi organised on similar lines. Every kind of craft was represented. The produce was devoted to supplying first the needs of the monastery, then those of the linked women’s community; the surplus was sold in Alexandria. Pigs were kept to ensure that no scraps should be wasted; the flesh was given to poor neighbours. Special attention was paid to field and garden work (Hist. Laus. xxxii). B. recommends nothing that he had not undergone himself. See Greg. Naz. Ep. vi., recalling his toils with Basil. They had worked in the garden, carted manure, drawn a wagon with their own necks and hands; and (Ep. vi.) gathered wood and cut stone.
The modern distinction between economic and uneconomic expenditure is anticipated.
Building would hardly be a suitable trade when all necessary buildings for the community had been erected, for we cannot imagine monks undertaking outside contracts. A few workmen, however, would always be needed for repairs.
An unusually good crop would produce a surplus which would have to be marketed, perhaps at a distance.