Irene Augusta

INDEX OF CHAPTERS AND TITLES OF THE WORK

5. On the number of the nuns. 6. That all the nuns ought to dwell in one small house. 7. That those who are about to be tonsured ought to be tonsured gratuitously, and when that which is offered shall be received. 8. That things consecrated to the monastery of the Mother of God by those in the world for a godly purpose, whether movable or immovable, ought to be accepted. 9. That all things assigned to the monastery, whether movable or immovable, should never be alienated. 10. When a movable good of the monastery may be alienated. 11. How the superior is to be chosen and appointed. 12. That the election and appointment of the superior and of the officials ought to be done without partiality. 13. On the removal of the one who is not acting as superior as she ought. 14. That the steward in the monastery ought to be a eunuch and of upright life. 15. On the priests. 16. That all the nuns ought to be under one spiritual Father. 17. By what manner those who approach the monastery ought to converse with the nuns, and who, and when. 18. By whom the appointment of the officials ought to be made, and how. 19. On the wardrobe keeper or curator of vessels. 20. On the church-steward. 21. On the official who receives and dispenses provisions, and on the inventory of these things that ought to be made by her. 22. On the wine-pourer. 23. On the hour-keeper. 24. On the ministry of the store-wardens. 25. On the refectorian and her ministry. 26. On the appointment of the mistress of discipline, and her ministry. 27. On the work-directors. 28. On the store-wardens in the vestiary. 29. On the doorkeeper. 30. For how long a time she who comes from outside and expects to be tonsured ought to wait in the monastery. 31. Who ought to be sent for the care of the monastery’s estates. 32. On the office of the first, third, and sixth hour. 33. On the intermediates of the first, third, and sixth hour, on the typical psalms, on the holy Liturgy, and on the holy communion. 34. How many loaves ought to be offered at each Liturgy, and for whom. 35. On the ninth hour, vespers, and the all-night vigil.

36. On the Compline. 37. On the Nocturnal Office. 38. On the Office of Midnight. 39. On the beginning of Matins. 40. On the vocation to the refectory, and the discipline to be maintained therein. 41. What must be done if anyone behaves immoderately during the repast. 42. What must be done if anyone disputes about the precedence of seats. 43. That nothing ought to be requested from one another. 44. That the common table must be observed by those in health, and concerning the sick. 45. That a second repast ought to be provided. 46. On subsistence during the days of the Litanies or processions. 47. On subsistence during the Great Lent. 48. On subsistence during the Lent of the Holy Apostles, and that of Christ’s Nativity. 49. That one must not eat in secret. 50. On poverty. 51. That the nuns must not be disheartened by the precepts of the Typikon concerning the cenobitic life. 52. That all the expenses of the nuns must be met from the revenues of the monastery. 53. That outsiders, or those sent elsewhere, must not be admitted into the monastery. 54. That virtuous women from outside may be admitted, unless they should happen to use imperial or noble influence. 55. That the cenobitic life must never be altered. 56. That the food, drink, and clothing of all the nuns must be the same, except for the sick. 57. On the visit of the physician to the monastery, and the care of the infirm. 58. On the bath. 59. On the solemnity of the Falling Asleep of the holy Theotokos. 60. On the solemnity of the Nativity of the Theotokos. 61. On the feast of Christ’s Nativity. 62. On the feast of the Meeting of the Lord. 63. On the lighting during the holy Passion. 64. That alms should be given daily at the gate. 65. That the Typikon ought to be read monthly for all to hear. 66. On the daily lighting of the divine temple. 67. On the lamps hanging around the dome, and the rest. 68. On those who are to light the candles. 69. On water.

^A 70. On the tomb of the nuns. 71. On various commemorations that must be performed annually. 72. On the foot-washing which must take place on Holy and Great Thursday. 73. That transformations should not be made in the buildings of the monastery. 74. That the monastery must remain entirely inaccessible to the eyes of outsiders. 75. That singers should not be invited to the festival, but that the monastery should be inaccessible even to them. 76. How and where our descendants, children and grandchildren, who wish to be buried in the monastery, should be buried, and how their commemorations should be performed. 77. On the number of the established ^B brevia and typika of the venerable monastery of the Kecharitomene, and where each ought to be deposited. 78. An exhortatory admonition to the nuns. 79. On the more expensive buildings newly constructed by my Majesty in the monastery. 80. On those who ought to have the supervision of the monastery. On the boundary of the monastery.

TYPIKON OF THE VENERABLE MONASTERY OF THE MOST HOLY THEOTOKOS THE KECHARITOMENE, NEWLY CONSTRUCTED FROM THE FOUNDATIONS AND ESTABLISHED BY THE MOST PIOUS AUGUSTA LADY IRENE DUCAS, EXPOUNDED AND ISSUED ACCORDING TO HER COMMAND AND OPINION.

^C Many and great are the good things which—O Mother of the living Word of God, who gave birth without pain, and after birth remainest the purest Treasury of virginity—thy Son and our God, the true Savior Jesus and "God with us" (that great and venerable name signified according to the holy Isaiah as Emmanuel), has been to us: both Author and Giver, who brought us forth from nothing into being, and bestowed upon us a nature excelling all others, and honored us with reason, ^D and granted us sense and mind as judges of things, so that through these he might distinguish us from the irrational animals of the earth, over which he placed man as king, subject to the King above.

^A And what shall we render to the Lord for all that he has rendered to us? He added providence to creation, and has not yet, even to this day, closed off the abundant springs of good things for us; from Whom He also fashioned the heaven in a circle, and parted time, and poured forth the air, and spread out the earth, and established man as the overseer of visible things. Great indeed are these things, and worthy of the almighty power that produced and sustains them. And to speak with the great David: “Who shall ever search out His mercy and truth?” ^B But what a good did the Gift-Giver bestow upon us in you, when the advent of the Holy Spirit and the overshadowing power of the Most High fashioned for Himself a temple, rational and animate, out of your virginal and all-pure blood, in a manner pure and immutable; and He who was born of you in time without a father, was born before the ages without a mother from the Father? Or what a good, as I said, did the Giver of all other good things bestow upon us in you, when He raised you up as a ladder, and spread you out as a bridge leading or rather bringing over the human race to heaven? If the whole heaven were to be resolved into a single voice, it would not, I think, worthily interpret or hymn the greatness of this gift, which is worthy of God. “For who shall speak of the mighty acts of the Lord? Or who shall make all His praises heard?” Or what tongue, O full of grace, Mother of the Word of God, shall recount the divine signs that are at every time and in every place brought forth through you, by which the foundation of faith in God remains ^C unshaken, the strongholds of impiety are cast down, and the sacred religion according to Christ is firmly established upon the foundation of the Apostles? Who shall tell of the greatness of your miracles? Who shall explain the wonders shown at various times? Who shall announce your magnificence, or hymn the marvels by which you strengthen the empire, cast down tyrannies, and place the most Christian race in the hope of the blessed and future life?

But for me, what speech could there be, O Mother of God of all things above the heavens, if I were to simply recount or attempt to celebrate with praises the greatness of your miracles towards me from my earliest infancy? And if I should desire to recount the sea of your loving-kindness towards me even from my swaddling clothes? For as to my birth—O most saving glory of our race, and, as is fitting, a celebrated exultation for the blessed assemblies in the heavens—it had its beginning, by the grace of God and through your oversight and help, from a pious family inclined towards virtue; and as for my upbringing and education, ^D under most excellent laws it has been instructed; and in customs (far from me be envy and pride, and...

^A the burden of boasting) it was guarded, drawing to itself nothing dissolute or of depraved habit. And this is clearly the gift of God, and of thee, the Mother of God. But as for what strictly pertains to temporal happiness, for whom of all, or of all women, have you so prepared a prosperous path through all things, as you did for me, your handmaid? Or, as one truly clothed in intelligible and uncorrupted garments, a queen adorned in varied apparel, and standing at the right hand of the Almighty? For when you had surrounded, or rather flooded, my circumstances with everything prosperous according to human judgment, and had removed nothing of human flourishing from my sphere; furthermore, you raised me—by what reasons you know—to the very pinnacle of human happiness, that is, to the empire. To these things you added great fruitfulness in the purple, when you granted that I, having been made and called a mother, should also be made and named maternal grandmother and paternal grandmother. To these you added the greatest increase of imperial power to this very day; excellent and victorious assistance for the emperor in difficult circumstances and perilous times; the great trophies of the same, salutary for the Roman Empire, which, with you helping, he carried off from the Barbarians; the restored health of those dearest to us who were suffering from disease, or rather, the rescue from the jaws of a ravaging lion. "Add days to the days of the king," ^B and be for him an unconquerable ally in war against the Barbarians; so that your inheritance, and the great city entrusted to your care, may be preserved as an ever-flourishing and perennial fountain and root of piety.

Leaving these things, therefore, to the tongues of angels—to whose nature it is indeed granted, in the tongues of angels, to be able to celebrate and adorn with praises your greatness, and your purity, which surpasses even the highest and most ancient Thrones and the Cherubim, being undefiled, immaculate, and intellectually to confess you for your compassion and kindness toward us—I myself offer you in return only the most fervent love, you who, together with your Only-begotten and First-born, have nurtured a most providential and most saving love for the human race.

And to me, indeed, it is most joyful to sing of the fearful and great dignity of your divine childbearing, the thought of which I cannot express; yet to your sacred parturition I summon all holy gladness and pleasure. And nothing among all things is for me so delightful to hear or to recount ^D as your wonders and mysteries, and the ever-flowing stream of good things which runs from God through you as the intermediary down to us.

But regarding these things, I know that there is nothing worthy among us, seeing that it surpasses all speech and intellect, of your holiness that is beyond reason and understanding.

^A For you, having given birth to the Word in a manner surpassing speech, are from that point onwards established as immaterial, needing nothing, and perfect; and things of the down-flowing and fleeting matter are of no value before you. Moreover, since it is impossible for those who still revolve among these lowest things and live according to man to show an example of faith in you that is fervent and beyond matter by means of certain more divine first-fruits, I have indeed—for you, the Mother of the Word (by the Word’s own accommodation and humility), through zeal and imitation, from those things which are among us and according to us—built a sacred temple, for you, the holy temple, and in ^B accordance with your forefather, the great David, in "wonderful equity," in which I have caused chaste singers, according to our female sex, to dwell for you and for the divine blessedness. And I have assigned, in due proportion, to each of them what is necessary for the annual and daily use of the perishable body, from the great gifts granted to me by you. Indeed, I have also handed down to them a cenobitic Rule in all respects, taking care of this especially and in every part, and disposing them toward it by this divine institute, so that in that holy conversation they might be freed from foreign cares.

These women, indeed, according to my hope and prayer, run the ascetic course, ^C from which they have made that beautiful profession before this sacred sheepfold, in the sight of God and the elect angels. Nor have my hopes in you, Virgin Mother of God, failed me in this regard, and the choirs of angels will surely bring to you thanks for these things, for whom the Gospels declare that they rejoice and leap for joy greatly over the salvation of man.

But I, in an abundance of longing for God, have indeed built this sacred sheepfold for you, who gave birth to the great Shepherd of the sheep, and I have offered to you, the Mother of the first, or rather the only Shepherd, according to the wise Solomon, this flock honored by reason. But you, (O, what should one rightly call you? Grace-filled before God, who are above all things visible and above all things apprehended by the intellect, who have overstepped the boundaries of nature, the mediatress of God and man! Why do I lengthen my speech? You who are truly Mother of God in virginity and purity!), do you, I say, having kindly examined my inward faith, receive these first-fruits with a benevolent mind, and do not reject this gift offered by me, nor turn your face away from your daughter: but to the auspicious beginning add a prosperous end, and ^D spreading forth your wings, "silver-plated" with the gifts of the most Holy Spirit, according to Moses, O immaculate one, so surround this beautiful sheepfold, and O Virgin and Mother, never permit this flock, consecrated to your magnificence, to be circumvented by the snares of the lion who goes about and seeks whom he may devour, who with hunger and guile circles the sacred enclosure: and the female souls of the sisters...

^A changed into manly virtue: may your most strong right hand protect this renowned flock without ceasing, so that the ancient supplanter and dragon may find no Eve among them again, into whose ears he might whisper deadly sophistries that lead unto the snare of hell. But may all of them at once, finding a dwelling under your most powerful protection, and applying themselves with diverse zeal, buzz most melodiously around this sacred hive: producing the fruit of virtue sweeter than honey, worshipping in the holy court of God most purely, offering to God a sacrifice of praise: seven times in the day singing praise for the testimonies of divine ^B justice: celebrating your divine blessedness and your majesty: rising up to confess the judgments of the super-substantial Divinity: lifting up holy hands at midnight with David: without prattling, in the sanctuary: in the Churches blessing God the Lord from the fountains of Israel: emptying out the earth, lifting up the mind as if on wings: serving the Lord, fervent in spirit: considering one another unto the stirring up of love and good works, according to the holy Apostle.

In these things, therefore, for me, O Mother of the Word full of grace, and Queen of all, preserve and guard this flock, that all malice and ignorance may be driven from them, and that through purification they may always ascend ^C unto purity; and may their supplications be lifted up and brought to the ears of the Lord Sabaoth; and by that means may whatever is salutary come to us thence, namely to the priesthood, to the empire, and to the Christian republic; so that he who administers the empire of Christ may rule his subjects in the integrity of piety; may he procure peace and tranquility for the world, may he be kept in all kinds of goods; and may he put the barbarians to flight, whether visible or invisible; both those who watch his back and those who attempt to smite his breast; whether they be foreigners or natives, or dragons lurking in his bosom, an execrable and abominable evil.

Such an emperor, furthermore, along with his own, just as in other matters, so also in these first-fruits being offered by me, a man of one mind, a benevolent ally, and my fellow-servant, this excellent assembly of this sheepfold prays to be kept safe for a long time for the Christian republic; and to obtain this greatest petition, which is ^D salutary for the world, it has need of your aid and your powerful (as is indeed fitting) patronage: lacking which, and thus lacking the divine impulse standing by, it is not easy for anyone at all to accomplish any good. Such are the things that proceed from us to you, O Mother of God, Mistress of all creation, acts of thanksgiving for the past, and supplications for the future. And may it befall

^A us in this troubled life, tossed by waves, to have a dwelling place under your wings; for as for him who is not sheltered by them, but is tossed about the center of the world, or the hub of worldly affairs, it is impossible, or rather entirely out of the question, that he should walk upon burning coals without being scorched, or upon thorns without being lacerated, or upon swords without being bloodied.

In this life, then, which is subject to so many movements and changes, let it be granted that we have you, the beauty ^B of Jacob, as an invincible defender in all things, we who have fixed the entire anchors of our hopes in your kindness. And in the future lot, may we find you again as our Patroness at the terrible and great judgment seat of your Son and King; when the laborers of virtue shall understand more clearly and purely the accounts of the great announcements in beautiful Nazareth concerning the ineffable incarnation of the Word within you, and the swaddling clothes in the manger of holy Bethlehem. But such are the things that proceed from us to you, who are the most radiant and divine Ark of Sanctification, as acts of thanksgiving and supplication. Now, the things that have been established and decreed by us concerning your holy monastery and the order of those living within it, are these.

CHAPTER ONE.

That the monastery of the full-of-grace and most-pure Mother of God ought to be free and self-governing.

I wish the monastery of my Mistress, the Theotokos, full-of-grace, which was founded by me, to be administered and governed in whatever way I might choose, so long as I continue to survive in this present life through her constant intercession and grace. But after my passing (for since I am human, I expect to die and to pay the common debt of nature), I wish it to be ^C free and self-governing, and alienated from every hand and lordship. Let no one at all possess any right or privilege over it; but let it remain entirely free in itself, and be administered by itself, according to those things which are to be explicitly decreed here by me; let it never be subjected to ^D imperial, ecclesiastical, or personal laws, nor by any reason—namely, gift, or granted addition, or inspection, or administration, or surveillance, or any other pretext—let it be attached to any person, or monastery, or holy house, or orphanage, or any other department, or hospice. But let it remain always under the authority of the full-of-grace Virgin Mother alone, to whom it has been dedicated, and let it be governed and administered by the one who, in those days, performs the office of the abbess within it, in accordance with these our present decrees.

If anyone should wish at any time, in any manner, to subject this our monastery and place it under the jurisdiction of another—whether he be emperor, or patriarch, or whatever other person of ecclesiastical or senatorial dignity, or even the abbess herself, or the steward, or any one of the sisters now living therein, moved by the baneful impulse of the devil—he shall not only be guilty of ^B the divine Body and Blood of our God and Savior Jesus Christ, but he shall also be anathema, as the divine Apostle says, and liable to the curse of the three hundred and eighteen holy Fathers. For whereas we founded this monastery with a fervent heart and faith, as a small offering from the benefits with which we have been endowed by the grace-filled Mother of God, and placed it under the power and lordship of the grace-filled Mother of God herself, wishing it to be entirely free, that wretched man, with a perverse and deceitful purpose, has wickedly attempted to reduce it to the jurisdiction of people who are perhaps corrupt and evil, and who look ^C to nothing else but ruinous gain.

CHAPTER II.

That those who lead a monastic life in the monastery of the Grace-filled One should embrace the cenobitic institution.

It will be worth the effort to speak more clearly and briefly hereafter concerning the discipline of the nuns and the whole manner of life in the monastery. These things shall be determined according to what has been discreetly handed down and commanded by the holy Fathers concerning those who have recently renounced ^D the world. For they have decreed and laid down the law that those who have recently withdrawn from the world, which is agitated by many waves, and have taken refuge in the tranquil harbor of the monastic life, should submit to the cenobitic rule, and, denying their own will, surrender themselves to obedience, inasmuch as they are in need of a helmsman and guide, since they wander about blind in the eyes of their mind and, on account of their ignorance of what is good, are unable to suffice for themselves. Therefore, complying with these, I wish, and strongly wish, that the nuns in the monastery of the Grace-filled Mother-and-Virgin should live in the cenobitic discipline and manner of life, and that the rule of such a way of life should always flourish therein, and should remain unchanged, invariable, and, in any event, unshaken, as long as the whole of this [world] shall stand. And in no way

^A should it be adulterated, or changed, or perverted, for any cause or pretext whatsoever; neither on account of wealth, nor poverty, nor on account of barrenness or fertility, nor because of any other cause or occasion that might appear reasonable; but they are to preserve the coenobitic way of life and its constitution entirely unshaken. Even if the entire income of the monastery should diminish to the point that it would suffice for only two nuns, we desire that they nevertheless live coenobiticaly and walk by the rule of this way of life. And if any of the superiors should desire the contrary, let the nuns oppose her; and if the nuns [should desire the contrary], let the superior resist them. But if they should all agree among themselves, she who holds the patronage of the monastery shall defend what has been established by us. If she too should be led into their opinion, we grant free license to anyone who wishes, for the sake of a pious work, to contend—unless our own kinsmen have done this—and to approach the judicial tribunal out of zeal for the good and the honorable, and for the sake of the reward to be received for it, and to seek to have what has been established by us put into effect; and let him expel from the monastery those who have been the primary causes of the dissolution of the coenobitic life, and let him not consider this to be a minor achievement, but rather something very great and salutary. ^B

CAPUT III. Concerning those things which have been ordained for the protection of the monastery, and that whatever I shall ordain in my testament regarding the monastery must be considered equal to the present typikon, which itself also must remain unchanged and invariable forever.

Since it was necessary for my Majesty to take care that, after the departure of both of us from here, patrons should always be available for my monastery of the grace-filled Theotokos, lest it become prey to those who seize the property of others, as if it were not guarded by some shelter and security, I have also done this. For I desire that my beloved daughter and porphyrogenita nun, the Lady Eudokia, should administer, preserve, and defend it according to the standard of the best management, and should entirely deter those who have conspired to bring harm to it. And if anything of those things which are contained ^C in this typikon should at any time be in danger of being violated, being a nun and destined to persevere in such a monastery, she shall forbid it.

After her translation to the heavens, however, those women shall be established in the supervision and protection of the monastery to whom my imperial authority shall grant such a right, whether by an addition made to the present typikon, or by some written document of final will. For whatever I shall ordain in my final wills concerning this monastery, and all things under it, I desire that those things also shall hold force, just as if they had been written into my present typikon; and so, let these also remain forever unchanged, in the same manner as those things which have been defined herein. Indeed, if I should desire to change by testament any of the things written in this [document], this shall be entirely ^D within my power, and no difference shall be reckoned...

^A between my present typikon and my final will, in so far as concerns the firm maintenance of all that has been determined by both regarding the affairs of the monastery, by my imperial authority; except, as has been said, if some of the things written here should find release from my testament.

However, under this pretext, no one of those to whom the patronage of the monastery has been granted by my majesty ought to arrogate to themselves any power over any matter of the monastery, or to adulterate anything defined in this present typikon, or to remove the superior, or to enlist monastics, or to bring them in, or to cast them out, or to subject to any reckonings either the superior herself, or the oikonomos, or any of the nuns, regarding the matters that they manage and oversee; nor to demand an accounting of income and expenditures, nor to attempt to take anything at all from the monastery, nor to attempt to misappropriate anything whatsoever, or to issue directives. For we entrust the administration of the monastery and of all things under it, unshakeably, to the superior herself and to the nuns, according to the summary of the typikon. For this cause alone do we appoint the aforementioned [patronesses] to the monastery, that they may preserve and protect it and its goods, and lead quarrelling nuns into peace, and deter those who wish to encroach upon the rights of the monastery or to violate anything ordained in this present typikon. ^B It shall suffice for them to be commemorated daily in the monastery, and after death to be inscribed in the sacred diptychs.

For we desire this present typikon to remain entirely firm and inviolate forever, admitting neither addition, nor subtraction, nor mutation. For never shall anything declared or to be declared in this [document] be rescinded, nor shall it be affected in any manner or variety by anyone, or for a single moment of time, even if much better ordinances and constitutions for domestic management were to be introduced into the monastery either by the superior herself or by the patroness of the monastery, from which a very great increase for the monastery and its goods and a better condition of affairs might be expected. ^C

CAPUT IV.

If any of the daughters of my beloved Porphyrogenita Lady Anna, or of my beloved Porphyrogenita Lady Maria, should wish to have their worldly hair shorn in such a monastery, or even if having been shorn by those outside they should enter, they shall be admissible. And if indeed she should wish to abide by the same rule and canon in mode of life, and in diet, and in habitation, and in every other discipline of the nuns residing therein, showing nothing different or alien to the life of the other nuns,

^A but shall be acceptable both to God and to me, for the sake of that excellent change and happy conversion.

If, however, she cannot transition from her accustomed, perhaps softer, manner of life to the very hard and severe one, she shall entrust her very thoughts and actions to the common Father of the nuns, and shall confess to him just as the others do. In regard to diet and psalmody, she shall use what is according to her strength, in the cell given to her—namely, in the small tropica ^B (a small chamber) erected behind the bend of the nuns' refectory, adjacent to their enclosure—along with the annex cell and the other necessary appointments of such a dwelling, living and eating separately and according to a regimen of food different from the accustomed diet of the other nuns, as her bodily strength and the discernment of the abbess may require and determine. She shall also have permission to keep two women as her servants, whether free or slave, who must be managed separately from the servants of the monastery.

Since, however, it is determined that the monastery is inaccessible to men, if she should wish to encounter any of her own kin, or if some necessary need calls for it, it will not be permitted for her to bring them inside the monastery; but she shall go out, with the consent of the abbess, to the passageway leading to the gatehouse, and having conversed with them there, she shall enter again into the monastery, keeping it inaccessible ^C to men, as has been said.

If any of such women cannot abide by the rule concerning leaving the monastery, which is established in this our present Typicon for the other nuns, she shall, if some emergency happens to her, be permitted by the abbess to exit the monastery with one of the older and more respectable sisters, whomsoever the abbess might wish. And the nun shall return at once; but the other woman, after she has visited her sick relative for two or three days, shall return to the monastery. If, however, her sick relative is breathing his last, she shall remain there until he has reached the end of his life. If even his death is drawn out for ^D one or two days, or more, from that point on she shall return to the monastery.

Furthermore, if any other woman from a more illustrious life and solemn station should wish to lay aside her secular hair in such a monastery, or having been tonsured by those outside, should enter, she shall also be accepted. And if indeed

she should wish to abide by the same form and rule, in her manner of life, and diet, and dwelling, and in every other state of the nuns in this place, she will be acceptable to God and to me. But if peradventure she should be averse to the common dwelling, in this alone will she be differing from the entire mode of life and constitution of the nuns, namely, in that she will inhabit a private dwelling, to wit, the aforementioned *tropica* or enclosure. And let it be granted to her that she may have one handmaid serving her, separate from the servants of the monastery. But these things excepted which are declared here concerning them, in all other matters whatsoever, the superior shall relax no rigor of the cenobitic discipline for them. For we have not ordered them to be admitted for the destruction and perturbation of the cenobitic discipline; for the distinction granted to them is enough. But if any of all these shall have attempted to harm the monastery in anything (as folly is wont to do), or shall have received certain of the nuns into her own cell, and shall have conversed with them, with scandal and dissension of all the sisters, and the superior cannot correct her: she shall be sent away, even against her will, by her who shall then be the patroness of the monastery. ^B

CHAPTER V. Of the number of the nuns.

There shall be, therefore, nuns of the full of grace and immaculate Lady Theotokos, twenty-four in number, who ought to be assiduously occupied in the ministry of the church, in psalmody, and in the services ^C of the monastery. But if, by the benevolence of the full of grace Theotokos, the monastery dedicated to her should receive an increase from any source that is not to be spurned, so that the things necessary for the nourishment of more may be found, let the limit of the nuns be circumscribed at the number thirty, or let it even exceed it by a little, and let it be terminated at forty. We prohibit, however, more nuns to dwell in the monastery, the superior not being included in this number, nor the two little girls (for we decree that two little girls be nourished in the monastery, and reared, and taught, and perfectly instructed, and at length shorn at the fitting time), nor the six handmaids whom we define to be for the service of the sisters in the monastery: to whom, if they are not sufficient, one or two shall be additionally taken. ^D

But we also allow the increase up to the number of forty nuns, if, however, the nuns shall have kept the rule and law which we have decreed concerning the cenobitic institute inviolate, and if that number is not an impediment to their assiduity. But if the increase of the nuns should result in an occasion of perturbation, we decree that that number shall cease altogether. For this is our primary care, the discipline of the nuns and the cenobitic institute, not, indeed, that there should be many nuns in number.

Chapter VI. Quod in una domo moniales omnes habitare debeant.

^A These sisters all must sleep in one dormitory, which has been newly built by my Majesty for this very purpose and set aside for them, so that they are all manifest to one another; that the sluggardly may imitate the industrious, to the provocation of virtue and good works. But if the multitude of the nuns exceeds the capacity of the building, those that cannot be accommodated in the dormitory set aside for them shall occupy a portion of the adjacent building. The remaining part shall be for their use when they are occupied with handicrafts under the eyes of the abbess, working at whatever she commands each of them, while one of them reads something from the divine Scripture that seems suitable to the abbess, which transfers them to divine joy and releases the labor of their work.

The dormitories newly built by my Majesty and assigned to the nuns for their dwelling, and the other cells within the monastery assigned to the nuns for any use, shall remain in the same form and condition, neither being constructed with a double story nor being transformed into any other shape.

Chapter VII. That those who happen to be shorn should be shorn gratuitously, and when that which is offered is to be accepted.

We desire that those who approach, and are to be tonsured ^B, be received gratis and be counted among the aforementioned number of sisters, without any gift; for no one shall provide a renunciation [of property], nor a traditional gift, nor shall an addition—or what is called "trapeziaticum" or mensarium—be requested, or anything else called by any name whatsoever. For such things become an occasion for disobedience, contradiction, and stubbornness to those who provide them; and not only are those who provide them greatly harmed thereby, but they also become a bad example to the rest of the brotherhood.

For this reason, therefore, I will and command that those who are to be tonsured be received into the monastery for free, and without any gift of any kind, with nothing being required of them at all. But if any of them should voluntarily wish to offer something ^C of her own goods, whether the offered thing be movable or immovable, it shall be accepted. For that which is offered in faith as a gift to the full-of-grace and all-immaculate Lady of ours—being intended for the establishment of the monastery and for the memory and profit of the soul of the one who gives it—ought by no means to be rejected.

However, let the one who has given something not assume that on this account she is to be preferred to the rest of the sisters in any way, but let her know that she shall be on an equal footing ^D with all others in condition and standing.

^A She must necessarily follow the rule of the monastery. But if ever, tempted by demons—as is often the way of thoughtlessness—she attempts to leave the monastery and wishes to take back the gift [she offered], it is by no means to be given to her, whatever it may be; for what has once been consecrated to God cannot be taken back, and he who takes it back is guilty of sacrilege. What punishment one incurs for sacrilege, everyone knows, even if we do not speak of it. Therefore, whoever offers her own property, whether movable or immovable, let her read these words first. And if she makes the offering with a free and pious intention, such that she will not take it back later, nor seek any preference thereby over the other sisters, then let her gift be accepted and let it be offered to the All-Gracious (the Theotokos), from whom she shall also receive the reward for her faith.

CHAPTER VIII. That whatever is consecrated to the monastery of the All-Gracious by laymen with a pious intent, whether movable or immovable, it is to be accepted.

CHAPTER IX. That all things assigned to the monastery, whether movable or immovable, are never to be alienated.

to the monastery, let it be restored to the monastery, by the zeal of the most holy Patriarch, to whom, in accordance with the laws and canons, the care of this matter belongs, and by the patronage of the monastery, and the other nuns reminding him and calling him to revoke it, and by any other person who may see fit, for the sake of piety, to urge its restitution.

Chapter X. When movable property of the monastery may be alienated.

Alienation of immovable property shall therefore be forbidden absolutely; but my imperial majesty deems the alienation of movable property reasonable for one single cause: namely, when some great damage has come upon the monastery or its possessions from the incursion of foreign nations, or from fire, or from an earthquake, and the monastery is destitute of money for the restoration of that which has been damaged. For in that case I grant that some of the movable property may be alienated for the restoration of the immovable. And even then, it must be on the condition that the alienation be made to holy churches and divine temples, so that what is sacred may again remain sacred, and the holy things may not be profaned. For it is known to all that things once consecrated ought not to be profaned. We prefer the alienation of movable property for the sake of the integral restoration of immovable property, not rashly and for a trivial cause, as one might perhaps think; but because the income from immovable property is usually of much greater utility to the monastery, and because from the fruit of the immovable property it is at times possible to acquire movable property; whereas the opposite is difficult.

^C Furthermore, we do not permit this alienation to be done without prior examination, nor in secret, nor in a corner, nor so that some in the monastery know of it while the rest are ignorant; but it must be done with the head of the monastery, the steward, the church official, the keeper of the vessels, and the other principal officials and priests of the monastery meeting together, and deliberating on the proposed expenditure and debating on the species to be alienated. Then some persons are to be called in who have precise knowledge of the item to be sold, and they shall present a written estimate, which is to be deposited and kept with the papers of the monastery. All these things, moreover, shall be done with the knowledge of the patroness of the monastery.

Chapter XI. How the head of the monastery is to be chosen and appointed.

Regarding the selection and appointment of the head, we must now speak; for at present my imperial majesty has appointed the head whom it pleased me to appoint. And if in the future there is need of a head, as long as I live, she shall be appointed by me. But after my departure, my present statute shall hold. For I decree that if the death of the head of the monastery at that time is expected and foreseen, all the sisters shall approach her,

^A and by their common consent and hers—since she possesses knowledge of the conduct and manner of life of each of the nuns—there shall be chosen three who are adorned with a good life, and who both by word and by prudence are outstanding, and are recognized and acknowledged to be wiser and more experienced than others for the care and healing of souls, whether such persons are found among those holding offices or among the rest of the nuns.

If, however, it should happen unexpectedly that the directress departs this life, having foreseen or made known nothing regarding her successor, at that time the whole sisterhood, having gathered together by itself, shall make the choice of the three, in the presence also of the patroness of the monastery for that time. ^B But if a disagreement should arise, and contention should be stirred up among them regarding the election (which I pray may not happen), the patroness of the monastery shall resolve the contention and shall prefer the judgment of the party that excels in virtue and spiritual discipline. She shall also take care that the consultation proceeds freely and without private bias, unless she should wish to see the Judge and Lord of all creation rising up obliquely against her, if she herself, by an unjust judgment (which I pray may not happen), should deal obliquely with justice. And these things indeed concern the election.

The co-optation and promotion of one of those chosen shall be done in this manner: By the spiritual Father of the nuns, there shall be written on three equal and similar papers these words: ^C "Master, our Lord Jesus Christ, knower of hearts, by the intercessions of our immaculate Lady the Theotokos, who is full of grace, show to us sinners if Thou hast judged our sister N. worthy of the office of our direction." And in the other papers the same words shall be repeated again, with only the names changed. And the papers, having been sealed with the seal of the patroness of the monastery, shall be placed by the priest upon the holy table, in the sight of the patroness herself and the sisterhood, in the vespers of Saturday; or if a feast of our Savior Jesus Christ or of our immaculate Lady the Theotokos should occur at that time, after the vigils have been completed, and with all your soul supplications from a contrite heart have been made to God by you, ^D most honored mothers, since the matter is necessary, as is also its destruction (which may it not be!), upon which depends the comfort, from which arises the stability of the monastery, according to which is held the hope of your salvation.

And the next day, upon the completion of the divine liturgy, after its end, with the priest still wearing his priestly stole, the Trisagion shall be performed by you, and these troparia shall be chanted: "Have mercy on us, O Lord. Glory. O Lord, look down from heaven and see. And now. Only-begotten consubstantial." And the priest shall make the intense petition, crying out after the other prayers also this: "Furthermore we pray that our Lord God may reveal to us her who is worthy of our direction." And you, acclaiming, shall say: "Kyrie eleison" thirty times, and you shall perform genuflections

^A; in the extension of your hands to God, crying out among yourselves: "O God, who knowest the hearts, show to us sinners her who is worthy of our direction." And after these genuflections, the priest himself, having performed three genuflections before the holy table as far as the ground, while still clothed in his priestly stole, and saying the same declaration, shall take up one of the three papers. This, having been given by the priest himself in the sight of all the sisters, she who had placed her own proper seal upon it shall indeed recognize her own seal; but the paper shall be opened for all to see. And whoever’s name shall be seen written therein, she, having performed three genuflections in the place where our Typicon and the staff are laid before the holy altar, shall take them, considering and pondering within herself from whence she receives these, to whom she promises to keep them, and that angels record her promise, who are about to bring her to that fearful tribunal to render an account of the fulfillment of her promises. Next, she shall be placed in the place assigned to the directress; and all shall offer her the divine greeting. After the greeting, glory shall be returned to God, and the dismissal shall follow through the customary prayer of the priest. She, indeed, shall henceforth be your directress, whom you shall honor as a mother, and you shall be so disposed toward her and shall obey her as if she had been ordained by God.

^B Portions are desirable to me so that among you yourselves there may always be a supply of those worthy of the direction, and that the nuns suited for this task may never be lacking in this most holy and grace-filled monastery; but as often as there is need for a directress to be ordained, the election may be able to be made from the very nuns living ascetically therein, inasmuch as they have laid, with God, an excellent foundation of monastic and cenobitic life, and are building up the edifice of a virtuous way of life consonant with that foundation. But if there is not a supply of three such nuns in the monastery, but only two are found worthy of such direction, these shall suffice; and those two alone having been inscribed, the rest shall proceed as has been said. If, however—which my majesty prays may not happen—one only should be seen to be worthy of this direction in the monastery, then she who is for the time being the patroness of the monastery shall find another pious and proven nun from another monastery for the direction. And thus, again, these two having been inscribed—that is, the one who is in the monastery and the one who has been summoned from elsewhere—the things that have been written regarding this rite and office shall be kept as has been said; and thus she who has been seen and manifested as worthy to her shall be promoted to the direction.

Chapter XII.

Come now, we exhort you, our most honorable mothers, that when the election of the directress is to be made by you,

^A let there be no strife, no envy, no vain striving, and no unreasoning favor. But let your judgment and examination take place with upright judgment, with accurate aim, and with truth, as if before that eye which sees all things looking on. Do not, therefore, proceed to conflicts and contentions in making your choice; but in unanimity, peace, and love, choose the one who is chosen.

There shall not be, when the election and choosing are taking place, anyone who unworthily leaps forward to hold the directorship or some other office, perhaps putting forward her years, or activity, or nobility, or the offering of certain properties or money. But that one shall be preferred among you who is such as the discourse above has described, even if she has recently been shorn, and even if she has come to the monastery from a private life. ^B

Therefore, preserve all benevolence, all obedience, and all compliance toward your directress, as has been said by one of the divine Fathers: "For if those who have the care of us are to render an account for us, how shall we not be in all things subject to them, and as to a head, shall we not obey and serve the remaining members of the body?" As the divine apostle also says: "Obey those who have the lead over you, and submit; for they watch over your souls, as those who are to render an account."

But also, preserve love, peace, and harmony toward one another, I beseech you, being fervent for one another, supporting, admonishing, consoling, and bearing with one another; and whatever is useful, whatever is salutary, if there is any virtue, and if there is any praise, strive according to your power to accomplish it. For our Lord Jesus Christ also says: "These things I command you, that you love one another, as I have loved you"; and, "By this all will know that you are my disciples, if you have love for one another." ^C

And you also, O spiritual Mother of this holy fold and guide, be a moderate caretaker to the sisters, preserving toward them a motherly benevolence in all things. We ask precisely this: care for all, have concern for all, by admonishing, exhorting, teaching, entreating, healing the sick, supporting the infirm, consoling the faint-hearted, and turning back those who sin; and as holy Basil says: "The directress herself, as a father caring for his own legitimate children, will observe the need of each one, and will introduce the appropriate therapy and care according to her ability; and the member who is truly infirm, whether bodily or spiritually, she will bear with love and spiritual benevolence." ^D

CAPUT XIII. Concerning the removal of her who discharges the office of directress otherwise than is fitting.

And these things are thus. But the things that follow hereafter

^A regarding the one who will be directress after our departure, and those who will be directresses after her, I did not wish to commit to writing; for it was not fitting that one who had once been judged worthy of this should be removed from such a position and rank. But this would have been pleasant and acceptable, if our nature were immutable and unchangeable. Since, however, this is not so—for we change and are altered again, as is the way of human things, and when we are honored we become more slothful in the performance of good works, yielding for the most part to indolence (for authority is wont to make those who have been raised to it more sluggish, when there was need to show more struggle and attention)—for these reasons the matter must be committed to writing, and must be corrected according to our strength.

If, therefore, the directress remains unchanged, and adheres to virtue—as is fitting, for which reason she was deemed worthy of this rank—she shall in no way be removed from this authority or fall from it. ^B But if time proves her to be worthless and unprofitable—whether she is found to be negligent and disdainful in her care of the sisters, or showing favor to her own relatives, or claiming something of the monastery for herself, or diverting and handing it over to someone else, or altogether violating any of the precepts of the Typikon and following her own wills, and on this account being proved unfit for the shepherding of souls—if, living so wickedly, she should eventually return to herself and abstain from evils, and apply herself to the path that leads to better and salutary things, let her retain the directorship. If, however, she remains the same, not abstaining from evils but rather persisting in them even more intensely, we decree that that same worthless one be removed from your directorship by the patroness of the monastery, and that again there be an election, another ballot, and the appointment of another directress, according to the things ordained above.

^C She who has been cast out from the directorship, if she has been removed on account of old age or simplicity, and wishes to sit and remain again in the monastery as one of the sisters, and to be subject to the one presiding over all, doing no harm to the good order of the monastery, neither causing disturbances nor herself being disturbed, let her even so remain in it. But she who appears to have become a ruin to the constitution of the monastery, and to this order and state, and who is thought to hold in contempt the things ordained in this present Typikon of my Majesty, let her be expelled altogether, so that she does not become a cause of scandal ^D to the others.

CAPUT XIV. Concerning the fact that the steward in the monastery must be a eunuch and of honorable life.

My Majesty also decrees that there be a steward in the monastery, administering the things pertaining to it by the direction of the directress, and dispensing what is contained in them according to her will. And he who is there now was appointed by my Majesty, and if there is need of another, another shall be introduced by my Majesty. But when I shall have departed from here, he shall be appointed by the directress, whether from those serving as priests in the monastery, if any one of them is industrious,

^A or even if approved from without, and he shall be chosen in this manner: After the selection of this person following an investigation, and the declaration of the things he is to do, having appeared to her who holds the supervision of the monastery, so that he may be known by her, he shall enter into the temple of the monastery and remain a little while. When the Trisagion has been said by the sisters, falling down, he shall worship both the other divine icons of the saints, and the venerable and all-holy one of the graced Theotokos. Then, having offered a salutation, the priest having offered the prayer of dismissal, he shall go out from the temple, and from that time he shall be the steward, and he shall take care of the affairs of the monastery; and he shall receive the transcript, which is written out privately, declaring the things concerning him.

^B His work, to which he shall earnestly apply himself, shall be the observation of all the immovable property subject to the monastery, whether outside or inside the great city; and the accounts of the procurators and collectors; the repair of the roofs of the monastery, and also of those which are under it, which must be done annually with fitting solicitude; the restoration of ruins which may perhaps have happened to the monastery, by the command of the directress, for he is bound to contend most earnestly for this business and to bestow care upon it. In addition to these things, there is the care of the revenues proceeding from legitimate accessions. He shall also take care that all things which are in the estates or in the houses are administered for the greatest utility. And he shall not allow those who at that time look after them to have neglect for their preservation and progress for the better, or to withhold any of the revenues and set them aside for their own profit. But he shall take care that they look after them solicitously, and, innovating nothing, bring the returns to the monastery, so that they may send the crops and other goods at the opportune time, ships having been sent out in time to transport them; and that they may bring the accounts to the monastery, and, in the presence of the steward, deliver them to the directress and the depositary, through a declaration signed by them, which is afterwards to be inserted into the revenues and expenses of the storehouse. But if the steward is absent and living outside, the accounts brought in shall be delivered to them in the presence of the assistant steward. If the assistant steward also is absent and staying outside the monastery, these shall be brought to the directress and the depositary alone, and by them, as has been said, the declarations shall be made.

^D And let the steward strive that he may make the accounts of the procurators at the appropriate time, and not delay them; but he should go through all the estates and observe both the procurators and the estates themselves, and devote his energy so that they may proceed for the better. He shall also inspect those things which pertain to the monastery through the city, as far as it is possible, and hence, from the very works themselves, he shall exhibit the office of his stewardship. And he shall bring into the monastery the annual accounts of the procurators and collectors made by him.

and ^A surrender them to the Superioress each year, so that they may be examined by her, and thus the discharge of the procurators may come from her.

But if any of the stewards of the time be frequently found not acting in these matters according to the summary above, he shall be removed from the stewardship, and, the matter having been made known to the Superioress who supports the monastery, another worthy person shall be created for this office.

In summary, my Majesty decrees that all things be administered with the knowledge and will of the Superioress by him who shall be steward for the time being. And there shall also be with him a sub-steward, one of the priests designated in the monastery, as will be mentioned; whose office it shall also be to write down and have knowledge ^B of all the accounts, produce, and other items being brought into the monastery. And when, perhaps, the steward is not present, he shall be active in doing what is ordered by the Superioress by her command.

CAPUT XV. Concerning the priests.

Two priests, monks, and eunuchs, must be in the monastery, having a venerable manner of life, being gentle, restrained, and knowing how to read and explain correctly the sacred words of Holy Scripture. In the lack of these, even if they are not monks, provided they are eunuchs, and confirmed by testimony of virtue and piety toward God, so that by their holy blessings ^C and most acceptable prayers, the sisterhood, being aided toward the exercise of virtue, may send up a well-pleasing song to the ears of the Lord of Sabaoth; and He, benevolently accepting their supplications for us, will forgive us our debts in the time of judgment.

And of these two priests, one shall also be the sub-steward, as is contained more broadly in the chapter on the steward. And whenever the steward is either cast out for being unworthy, or departs this life, the sub-steward who is worthy to manage shall be constituted steward, and in his place another shall be brought in quickly, as the discourse has above set forth.

CAPUT XVI. That all the nuns must be under one spiritual Father.

I desire that all the nuns shall refer their own thoughts to one ^D spiritual Father, and especially to a eunuch, who shines with virtue, and who, from much time and exercise, has gathered experience in the reception of thoughts, and is capable of offering to the souls confessing appropriate remedies.

CAPUT XVII. Concerning the manner in which those who come to the monastery must address the nuns, and who these are, and when.

Although in many places the Fathers have decreed in the ascetic commandments that there is no kinship for monks

upon the earth; yet, on account of human infirmity, we command that if a woman should visit the monastery—perhaps the mother of a nun, or a sister, or a niece through one's brother—she may enter the monastery with the permission of the superior; and after she has taken the meal set before her with the nuns, she shall depart toward evening, if she has come to see a healthy relative; and this she shall do once or twice a year. ^B But if she is infirm and suffering from a grave illness: if it is the mother, she shall remain in the monastery and attend to her ailing daughter; and on the second day, having likewise taken a meal with the nuns, she shall depart toward evening. If it happens to be a sister, or a niece by a brother, or a niece from a sister or brother, who has arrived for a visit, she shall in every way and altogether depart toward evening on the same day she arrived.

If it is a man who arrives for a visit—perhaps a father, or a brother, or a brother-in-law—he shall in no way enter the monastery; for my Imperial Majesty decrees this to be henceforth totally inaccessible to men, and perpetually closed. When he knocks from the outside, and the superior has been notified, the nun who is desired to be seen shall, by her order, come to the gate. The superior shall also go along, if she wishes and is able, or, by her order, one of the older and more venerable ^C nuns. And once the door is opened, he standing at the gate and having spoken a few words to the nun, shall depart. But if perchance the nun whom the father, or brother, or brother-in-law has arrived to see is sick, and is in such a state that she cannot even approach the gate, not even in that case shall any one of them enter the monastery. If, however, the sick one wishes and deems it necessary to see the relative who has arrived, she shall be carried on a litter and placed at the gate to see him there, and then be taken back; for to provide a pretext for men’s entry into the monastery, and not to keep the outer gate immediately closed to all, is very burdensome and undesirable to my Imperial Majesty. For there is fear lest some harm of demonic malice might come upon those betrothed to the chaste Bridegroom; and for this reason I believe it is proper that men be kept away from every entrance, and so I command it. The same shall also hold true if any man ^D arrives at the monastery to speak with the superior herself.

If perhaps the father or mother of any of the nuns should ever fall ill, and be reduced to the point of breathing their last, and the nun whose father or mother is ill wishes, and deems it necessary, to visit the ailing father or mother, she shall depart from the monastery by the order of the superior, taking with her two of the older and more venerable nuns; and after having seen the sick father, perhaps, or mother, she shall return to the monastery by evening, in no way enduring to remain outside the monastery. As for the stewards of the monastery’s affairs themselves, and those who arrive for some other reason, to whom it is perhaps necessary and useful to be seen by the superior, within

^A the monastery itself, we do not wish for her to meet with them inside, but she shall go out with two or three of the elder and more pious nuns as far as the inner gate, and between the two gates she shall meet with those arriving and will take care of the monastery’s business; then she shall return again into the monastery, keeping it inaccessible to men, as has been said. But if the matter is not urgent, for which she is about to go out and meet those entering, she shall not go out, but shall be reminded, either by the steward or by the presbyter, and what seems advantageous shall be managed by her. And if a woman should arrive at the monastery for the sake of seeing her, we leave the matter to her judgment; for she would not endure to hold a meeting against the ascetic canons with someone calling from the outside.

But if any of the women adorned by a virtuous life, whether secular or outsiders from the nuns, should wish, on account of the virtue of the nuns practicing asceticism therein, to visit the monastery, she shall not be hindered at all, but shall enter into it by order of the superior and, having taken a meal with the nuns, she shall depart toward evening. ^B But if the visitor should be willing, and deem it necessary, to stay in the monastery, she shall remain therein and will depart on the following day. And this shall happen once or twice a year, for each of the pious women visiting. Those who arrive in this manner shall have rest in the guest-house (12) that has been created near the gate, and they shall enter through the passageway present there and make their exit into the monastery.

CHAPTER XVIII.

Concerning by whom the appointments of the ministers should be made, and how.

The superior shall be the one making the selection and appointment of all the ministers of the monastery, choosing and appointing them according to her own judgment. For as often as it is necessary for someone to be appointed to any ministry whatsoever, the keys shall be placed before the holy ^C sanctuary (13), and the words pertaining to this ministry, taken from this present Typicon of my imperial majesty, shall be read along with them. And when the Trisagion has been said, she who has been designated for that office shall approach: and having made a triple genuflection, and having received the keys,

she shall afterwards bow her head unto the headmistress, having first fallen at the feet of the headmistress, and [then] risen. Then the headmistress shall install her, saying these words: "The immaculate and full of grace Theotokos appoints thee unto this ministry." In those ministries, however, to which keys do not pertain, the words of installation uttered by the headmistress suffice for the appointment, together with the receipt of the written statutes regarding each office, from the place which is situated before the holy sanctuary, as has been said. Moreover, it is necessary that each of the officials obtain the special statutes of the office committed to her from the place situated before the holy sanctuary, so that she may consider both whence she derives her office and how she promises to administer it. ^A If any one of these be found taking for herself [that which is another's], even unto any trifle, she shall be liable to the all-immaculate and full of grace Theotokos, from whom she received the keys.

CHAPTER XIX.

I will that there be a guardian of the vessels in the monastery, upon whom it shall be incumbent to guard the sacred vessels and furniture, and to hold them worthy of every care and attention; and these shall be delivered unto her by a written and trustworthy act of handing-over. Likewise, she ought also to receive the wax brought into the monastery, and to describe in detail its receipt and use, and to render an account to the headmistress. ^B It shall further be incumbent upon her to prepare the wax candles within the monastery through the labor of the women, which are determined to be expended annually for the lighting of the whole temple, according to the weight fixed by my Majesty; and to deliver these to the ecclesiarchissa, who will have the care of the church's lamps, as will be said in what follows. She must also deliver unto the ecclesiarchissa, for the ministry of the church, those things which are for daily use and those which are of service for the festivals; and at the appropriate time to receive the same back from her and guard them. Those things, however, that are over and above what is necessary, she shall keep in the sceuophylacium, ^C or vestry, enclosed and sealed, both by the headmistress and by herself. And she shall be bound to surrender all things entrusted to her, at least when she shall be removed from an office of this kind, according to the act of handing-over made to her. For it lies with the headmistress to remove and change officials according to the mode to be related. For it is just to leave unmoved those who, being elected to individual offices, apply themselves to them diligently and in the fear of God; but if they perform them negligently and with contempt, or even fraudulently, [it is for the headmistress] to remove them and install others. If any, however, shall have purloined anything, however small, she shall be subject ^D to the all-immaculate and full of grace Theotokos, from whom she received the keys. She herself shall not only be the guardian of the vessels, but also the guardian of the documents; and she shall receive all the paper instruments of the monastery with a register, and shall preserve them, and hold them worthy of every manner of solicitude, and shall not permit them to be eaten by moths. If, however, there shall be need of any document, by the order of the headmistress she shall bring forth and deliver the requested document, writing down what sort it is, and who

^A has received it. After some days have passed, she shall remind the headmistress and shall call back the document that was released, as has been said, and shall not allow it to be lost. Since the wax received in the monastery far exceeds its expenditure, my imperial authority determines that only five centenaria ^B should be held back from it for the church and for other necessary expenses; the remainder, as soon as it is received, should be sold immediately and given over to the other expenses of the monastery.

CAPUT XX. Concerning the Ecclesiarchissa, or the Overseer of the Church.

The ecclesiarchissa, who is appointed by the headmistress—whichever one seems to her suitable and appropriate for such a ministry—shall receive from the custodian of the vessels all those things that ought to be used in the church of the monastery at the time of her appointment, by means of an inventory; other items suited for feast days or daily use, she shall receive at the appropriate time. She shall ensure the customary decoration of the church and the illumination defined in this present Typicon for each occasion; she shall receive from the custodian of the vessels the stated candles, already prepared, both those for daily use and those determined to be consumed for each individual feast. She shall also take care of the ecclesiastical regulation in chanting, as is the custom for those in charge of the church. ^C It is necessary for the ecclesiarchissa to have a sub-ecclesiarchissa to assist her, to serve her, and to work together with her in the ministry incumbent upon her.

CAPUT XXI. Concerning the official who receives and dispenses things necessary for food, and that these things must be committed to writing by her.

Likewise, we decree that the official who receives and dispenses all edible goods brought into the monastery should record the entries in detail, how many they are, when, and from where; and she shall make the expenditures openly, according to the command of the headmistress, if she wishes to keep her own ministry irreproachable and blameless, and ^D to keep all the sisters without scandal and perturbation, and to satisfy the minds of all.

CAPUT XXII. Concerning the keeper of the wine.

The headmistress shall also appoint a keeper of the wine, whose duty it shall be to receive all the wine brought into the monastery, both old and new, and to record this, and to dispense it wherever it may be ordered by the headmistress.

CHAPTER XXIII. De horrearia.

Chapter XXIV. On the office of the depositaries.

it may be given, and the expenses may proceed, as has been said above.

Chapter XXV. Concerning the Refectorian, and her duty.

In addition, it shall be her care to keep an exact count of the sisters; nor shall she be unaware of which of them were not present for the thanksgiving, nor which were absent from the meal; and she shall inform the superior about each one. To her, as one who institutes officials by her own choice and selection, as has often been said, it shall be permitted, if she should so desire, to allow those who faithfully perform the office entrusted to them to continue their work for a longer time; but those who administer things otherwise than is right—which God forbid—she may remove as incompetent and appoint others in their place. And the superior shall conduct herself toward them according to her own judgment and pleasure. ^C But I exhort all those to whom any even the least office has been entrusted, and I ask as if by way of a favor from them, that each one perform her office rightly and in a manner pleasing to God; and that they conduct themselves toward the execution of the matters falling to them as if the affairs of God had been committed to them, of which they would be about to render an account to God, as in truth is the case. For the benevolent God receives graciously for himself whatever we do for others in turn, as the holy Gospels teach us, in which he himself is seen saying: “Inasmuch as you did it to one of these, you did it to me; and inasmuch as you did not do it, you did not do it to me.” ^D

And I beg that they apply themselves to their duties with their whole heart, and do not neglect them, nor lose heart, as if their own profit were perishing, because they are compelled to abandon the divine assemblies for the sake of the affairs of their office; but rather I exhort them to be of good and joyful heart, because the Lord has strengthened them through the intercessions of his husbandless and full-of-grace Mother, to minister to their sisters in imitation of him who says: “I came not to be served, but to serve, and to give my life a ransom for many.” See, sisters, what sort of work you are fulfilling, see whom you are imitating, consider that you are pursuing the head of every good, which is charity. It is therefore right for you to rejoice and exult, because what you would scarcely

be able to accomplish by your prayers, you fulfill daily by your works. You are blessed for this endeavor, and worthy of emulation; for prayer is indeed good, and very good, as it makes us converse with God and lifts us from earth to heaven, but charity is undoubtedly better and by far greater. For the former is a part of virtue and a segment or portion of the whole of perfection, but charity is its head and fulfillment. For it demonstrates that it is coupled with the self-exalting humility, and mercy, and loving-kindness, for which God himself became man, by which God is named, and through which man is shown to be God and like to the heavenly Father. Why, then, having abandoned the treasure and head of all these goods, do you run toward things of lower value, and toward the acquisition of only one? It would surely have been better to occupy the head first without any exertion, and to take firm hold of it, and to do everything so as not to fall from it. "We fear," one may say, "because of the omission of the divine office." But do not fear; for a pure confession will make up for such an omission for you, justly obtaining pardon for you. Only let this omission not proceed from sloth: fear this, attend to this; but if it is not so, rejoice as you diligently apply yourselves to your duties.

CHAPTER XXVI. On the appointment of the epistemonarchissa, or mistress of discipline, and her office.

The ^C superioress shall also designate an epistemonarchissa, whom she considers by her own choice worthy of such an office, whose duty it shall be to take care of monastic discipline and modesty, and to watch during common assemblies and during the singing, whether any of the sisters have abandoned the singing and are chatting with one another, neglecting their conversation with God to talk to each other. She shall also observe them during the common assemblies for taking meals, so that they remain in the quiet and modesty befitting nuns. But she shall also scrupulously observe everything that pertains to them in all their daily associations and exercises. And if she sees any of them either sitting together and chatting about useless things, or sitting alone doing nothing and languishing in idleness—to whom the great Apostle does not even command to eat—or doing anything else that is discordant with the monastic and God-beloved profession, and alien to a spiritual ^D institute, she shall approach them gently and with sisterly affection, and shall meekly and charitably admonish them in what is befitting, and urge them to what is useful, namely, that they should desist from whispering that is of no profit, and is indeed even harmful to the soul—if for no other reason, at least insofar as it distracts those occupied in it from conversation with God—and should [return] to the celebration of divine praises.

and fix their minds on the words being chanted. Let them flee ^B idleness, the fountainhead of all wickedness; and let them imitate the wise David in divine matters, who says: *I am alone, until I pass over* (Ps. CXLI, 10). Let them remain quiet in their own places, either attending to prayer or busying themselves with handiwork to overthrow soul-destroying sloth, carrying on a perpetual meditation on their fearful death and keeping an unceasing memory of the most terrible day of judgment.

As for the nuns who are laboring at handiwork, one of them, appointed by the abbess, shall read aloud to them all the sacred and soul-saving oracles of divine Scripture.

Chapter XXVII. On the overseers of works.

For the works also, the abbess shall appoint two of the nuns whom she prefers above the rest; these must receive the necessary material for the nuns' handiwork, with a written record, at the proper time from the storeroom, and distribute this to those working, by command of the abbess. Upon further notice from her, they shall receive back what has been handed out once it is finished, and deliver it to those working in the vestiary storeroom, with a written record, ^C so that these, too, may be dispensed according to the abbess's command.

Chapter XXVIII. De depositariis vestiarii.

The depositaries of the vestiary for the nuns’ clothing (for these also shall be called depositaries) must receive everything required for the nuns' apparel, with a written record, and dispense these items by order of the abbess wherever she herself wishes. They shall also receive all other things that are for the use of the nuns—that is, cloaks, felts, bed-covers, those things necessary for the bath, and, in a word, everything. They shall dispense these when the abbess commands, and shall make written records of their expenditure; their accounts shall be reviewed by the abbess.

CHAPTER XXIX. On the doorkeeper.

Furthermore, the abbess must appoint the one who is to hold the keys of the gate, whom we also call the gatekeeper; her concern shall be that the gate be opened in no wise without the decision ^D of the abbess, nor shall any enter into the monastery or leave it without the knowledge of the abbess. For this reason, the chapter concerning these matters, which sets forth how, when, and who among those approaching are permitted to speak with the nuns, shall be given to her as a transcript, so that, being knowledgeable in the words of the Typicon, she may advise the abbess, and by her command, according to the force of the Typicon, the conversations may take place. The one deputed to this office ought to be an elderly woman of honest life, approved by the testimony of all the sisters, who each day in the evening

^A shall bring in the keys. She will see relatives who have arrived without the prior prompting of the directress, and neither will she see those who have come to visit the directress herself, but only by the directress's mandate will she see them as she may be permitted.

However, my Imperial Majesty does not wish for her to remain constantly at the gate, but ordains that she should sit within the assigned dwelling with the sisters. If any need arises for her to go to the gate, having been notified by the bell that she is summoned to the gate, she shall depart at the command of the directress and, having fulfilled the task, whatever it may be, she shall re-enter and sit again with the others. ^B

CHAPTER XXX. How long she who arrives from outside and is to be tonsured ought to wait in the monastery.

Those who are to be tonsured and to fill the fixed number of nuns, if they desire, upon laying aside their hair, to put on only the garment of obedience and the mandyas, shall wait for the six-month period. But if they are certain familiar persons and more honorable, and it is well known what their life is like, and they are in no way ignorant of the discipline and institution of the monastery, then when the directress judges it fitting, they shall be tonsured according to the rule. ^C

Those, however, who wish to be invested by her with the holy habit, if they are pious women, and have been living the monastic life in secular attire, they too shall not wait for the time of probation—that is, the three years—which the holy Fathers canonically appointed for trial and probation for those who have led a different life; but the six-month period will suffice for them for a complete trial, and then they will attain what is desired, as decreed by the holy Fathers. But if they are from among those who are ignorant and unknown, after they have waited in the monastery for one week of days, they shall be invested with monastic garments, ^D and, being commanded to serve in assigned offices according to their strength, they shall persevere in the monastery for three years; and they shall not be gifted with the great and angelic habit until the time of the three years has been completed for their trial, and such a life has manifested them to be worthy. For the laws enacted concerning them have defined this time to be kept, unless some serious illness occurring may force the time of probation to be shortened.

[alt-version omitted]

Mountfaucon’s Notes. (19) Mandyas. It is a type of garment flowing to the feet, which was in use not only for monks but also for bishops: concerning which Goarus, in his *Notes to the Euchologium*, discusses at length and learnedly in his custom. (20) Regarding the defined three-year probation, see Joannes Zonaras on the fifth canon of the first and second synod. (21) Regarding the reception of the great and angelic habit and its office, see the *Euchologium*.

CHAPTER XXXI. On who should be sent to manage the monastery’s estates.

Those who are sent to manage the estates of the monastery must not be selected for reasons of kinship, familiarity, or any other such cause. Rather, the superior (the *hegoumene*) and the steward (the *oikonomos*) of the time must take great care to find people of good repute and moderate desires—individuals who provide rest for those working on the estates, who steal nothing belonging to the monastery, and who have experience in agricultural matters. The superior shall have the authority to send them, and likewise to replace them whenever they are found to have strayed from the path of integrity. The steward ought to oversee them when he is sent by the superior to inspect the enclosures, audit the visitors, and manage all things as is fitting.

CHAPTER XXXII. On the office of the First, Third, and Sixth Hours.

But having discussed these matters hitherto, come, let us now speak of the ecclesiastical office. And so that we may begin at the light, let us take the start from the first hour of the day, in this imitating God, who began the constitution of the world with the creation of light. Therefore, after the completion of the morning doxology, we must join the first hour according to custom, and at the end of it, this prayer must be said: "Thou who at every time and every hour..." ^B And after the prayer, let the customary genuflections take place: for the more robust, to the ground without a support; for the weaker, with the use of some humble support or aid. A genuflection consists of fifteen *metanoiais*, of which the first three must be performed more leisure-ly and, as it were, more slowly, both in standing and in the bending of the knees; so that each of you, while standing with hands outstretched, may say at each one: "O God, be merciful to me a sinner." Then, bowing the knees and the head to the ground, you shall say similarly for the third time: "I have sinned against Thee, O Lord, forgive me." And you must perform the three genuflections in this way; but the remaining twelve more quickly, so that you say the aforementioned words of supplication once while at the bending of the knees, and once while standing. You shall perform the bending of the knees and the risings not when it happens to please each individual, irregularly and in all sorts of ways, but as one body; bowing together and rising together, using as a guide the superior of the church, who stands before the holy sanctuary and indicates the bending by her own bending and the rising by her own rising. And this is the office of the day, in which instead of "God is the Lord," "Alleluia" is sung.

^A If, however, the day has an office, and an *apolytikion*, and the "Deus Dominus" is sung, the first three genuflexions shall be performed with the words of supplication, as has been said before; but you shall refrain from the twelve, and they shall by no means be performed in the church, but in your dormitory. After the three slower genuflexions, however, you shall exclaim with hands extended: "O God, who art before the ages, Creator of every creature." And after this prayer, a reading shall be set before you, namely the catechesis; and when the reading is finished, you shall perform the *Trisagion* established for us. And as long as God wills that I live, you shall say these *troparia*: "Have mercy on us, O Lord, have mercy on us. Glory. O good hope of the world. And now. No one who flees to thee." But when I have passed away, you shall say the funeral *troparia*: "Remember, O Lord, as Thou art good, Thy handmaid. Glory. Grant rest, O our Saviour. And now. No one who flees to thee. O refuge and strength." And in addition to these, "Lord, have mercy," fifteen times. Then you shall add this prayer: "Thou who sendest forth the light." All prayers, however, you shall say with extended hands. ^B When the aforesaid prayer is finished, and after the priest has said the customary prayer, you shall all fall upon your faces to the ground. Then the Superioress, having become for you a leader in every good thing, shall speak thus: "Pray for me, sisters, to the Lord, that I may be delivered from the passions and the scandals of the Wicked One." And you shall reply: "May God keep thee safe, venerable Mother; pray also thou for us, holy Mother, that we may be delivered from the passions and the scandals of the Wicked One." Then she, praying, shall say: "May God, through the prayers of our Fathers, save us all." And thus rising, you shall proceed to the common house of assembly, and having arrived there, you shall abstain from every vain business, and you shall all apply yourselves to the works of your hands, with one sitting in the midst of you and reading whichever [passage] the Superioress may order, and whatever she may command. For reading will prevent all vain, ^C useless, or even harmful conversations, and will produce great fruit for those willing to heed it.

CHAPTER XXXIII

When the appropriate time arrives, the wood shall be struck; and there you shall chant the mesoria of the first, and also the third, and the sixth hour, with the mesoria, the prayers, and the prostrations, wherever the abbess may wish, whether in the dormitory or in the outer narthex of the church. You shall also chant the typica in the narthex of the church. However, when there is an all-night vigil, you shall not make prostrations in your dormitory, because of the labor of the vigil; nor during the dodecahemeron, nor during the entire Pentecost, nor indeed during the nine days of the after-feast of the Dormition of the most holy Theotokos, ^B following the Transfiguration of my Savior Christ; nor on the very feast days of the glorious and all-praised twelve Apostles, nor on any Saturday. The holy and divine liturgy, however, ought to be celebrated every Wednesday, Friday, Saturday, and Sunday, and on feast days. In the Lenten seasons, however, it shall be done as is contained in the Synaxarion.

I exhort you, sisters, that during the celebration of the divine liturgy, you be more attentive to yourselves, and stand in fear and trembling—for the things celebrated therein are more divine, more awesome, and more terrible—in this super-venerable celebration, transcending all speech and intellect, of the immaculate body and blood of Christ, our true God. ^C In this, one must be especially attentive, and every impure thought must be driven away; and one should reflect only on the divine, great, and terrible mystery that is being celebrated, which is beyond all understanding. And thus should one communicate in the divine sanctifications, to whomsoever it is permitted to communicate.

Since, therefore, the participation in the sanctifications is an illumination of the soul for those who are nearly worthy, but he who communicates unworthily eats and drinks judgment upon himself, as the divine Apostle says; though we wish you to participate in these more frequently, ^D nevertheless, we leave the discretion regarding divine communion to your spiritual Father, with the knowledge of the abbess.

^A For one to consider herself excluded from communion without his knowledge is not praiseworthy; and she who does this shall be condemned, as one who is fulfilling her own will. However, it is necessary that those who are about to communicate should chant the customary office for holy communion, and, making the common genuflection together in common, grant one another forgiveness, and thus participate in the life-giving sanctifications.

CAPUT XXXIV. Concerning how many loaves ought to be offered in each liturgy, and for whom.

Every day in the divine liturgy, seven loaves shall be offered: one Dominical loaf, another for our Lady and Theotokos, full of grace, another for the saint of the day, another for the ransom and remission of the sins of my most excellent emperor and of myself; another for the departed nuns, another for our departed parents and the rest of our relatives, and another for the living children, sons-in-law, and the rest of our relatives. And after our death, the aforementioned loaf for the remission of our sins shall be offered separately, and so it shall be done in perpetuity. ^B But if one of the two of us happens to die before the other, one loaf shall again be offered specifically for the living, and another, in turn, shall be presented for the one who has died. After the death of the one who survived, one loaf shall again be offered for both.

On every Saturday, small crosses also ought to be offered for those parents, children, and daughters-in-law of ours who have already fallen asleep, and for those who shall fall asleep hereafter; one ^C for every four: who are also to be inscribed in the diptychs, and their commemoration is to be made as is contained in the Typikon. Likewise, for the living who are inscribed in the diptychs and the Typikon, and on every Sunday, other crosses equivalent to the number of the departed shall be offered.

CAPUT XXXV. Concerning the ninth hour, the evening service, and the pannychis or vigil.

Likewise, we desire that the mesoria (mid-hours) of the ninth hour be chanted in your dormitory, with the small signal being struck. You ought to chant the ninth hour, indeed, just like the hours of which we have treated above, with its own mesoria and reverences, with the signal calling everyone ^D according to custom. The evening praise shall be fulfilled by you as is declared in the Synaxarion; and immediately following is the pannychis or vigil. Since, however, today six troparia are chanted during the pannychis in each ode, after our departure to God, four shall be chanted according to the Synaxarion, and two shall be funeral ones.

Chapter XXXVI. On Apodipnon or Compline.

CHAPTER XXXVII. On the nocturnal office.

Chapter XXXVIII. On the office of midnight.

Chapter XXXIX. On the beginning of Matins.

^A shall begin the hexapsalm slowly and attentively, chanting it in a quiet and subdued voice, so that the others may be able to follow her without slipping or error, and may revolve the words of the Psalms in their own minds. And thus, after the completion of the hexapsalm, the entire Matins office shall be performed according to the summary in the Synaxarion; which Synaxarion will also instruct you most accurately regarding the office of the holy fasts, and likewise how you are to perform other things, such as the vigils, on every Sunday, Lord’s feast, and the commemorations of other saints which the Synaxarion sets forth.

Furthermore, my imperial majesty, adjusting itself here to your infirmity, has devised something more merciful regarding the vigils. For I will and decree that all vigils on the feasts of our Lord God and Saviour, and likewise of our most chaste Lady and Theotokos, ^B are to be performed throughout the whole night; and likewise the vigil of the Great Canon, and that of the holy Passion, and furthermore that of the Exaltation of the venerable Cross, and that of the holy and chief apostles Peter and Paul. But as for the vigils that are performed before Sundays, unless some feast of our Lord should happen to coincide with them, you shall complete them beginning at the third hour in summer, and at the fourth hour in winter. If it should happen that two vigils fall in one week, one being of some feast of the Lord, the other being of those established for Sundays: we command that the Lord’s vigil, whether it should precede or not, be performed throughout the whole night, but that the Sunday vigil be completed ^C starting at the sixth hour, so that, having taken a little sleep, you may be more alert for what follows. And on the morning of the day following the all-night vigil, my imperial majesty wishes you to rise about one hour later than usual and perform the Matins, so that your bodies, refreshed from labor, may again be restored to their own strength.

CAPUT XL.

On the invitation to the table, and on the discipline to be observed there.

Since we have discussed the ecclesiastical office, as seemed good to us, it remains to speak also of the refreshment of the nuns. When, therefore, the holy and divine liturgy has been completed, ^D they ought to remain in the narthex or vestibule, awaiting the call to the common table by the customary wood. When the wood has been struck, they shall go out together with the ecclesiarch, pay their respects to the superior, and thus, after they have begun the customary psalm in a low and fitting voice, namely, “I will exalt,”

^A O God my King,” they shall proceed quietly to the table. Once the psalm is finished, they shall sit down in an orderly fashion, as the superior has arranged the seating, and partake of what is set before them with thanksgiving. The reading shall take place according to custom, without noise or disturbance; only the one presiding may speak, if she wishes, and she shall do so in a low voice. The one who must respond to her shall use an even lower voice, and with few, as far as possible, and measured words, so that in the profound silence at the table, you may attend only to the reading, and by this cheer and enrich your souls, while you nourish your bodies with the food provided.

CHAPTER XLI.

Concerning what is to be done if any sister acts disorderly in the refectory.

CHAPTER XLII.

Concerning what is to be done if any sister disputes about a seat of honor.

CHAPTER XLIII.

That nothing is to be requested from one another.

CHAPTER XLIV.

That those who are in good health may not avoid the common table, and concerning the infirm.

In this common table prepared for you, while you are in good health, you shall take your refreshment without any pretext or request being admitted; and there shall be no suitable occasion for avoiding the gathering in the common refectory. Those, however, who are severely ill, and in such a state that they cannot rise from their bed or sleep peacefully, but cause disturbance and are themselves disturbed, shall, by the order of the prefect, be provided with rest and more careful attendance in a separate cell. The prefect shall care for the sick even more diligently, as for her own members; she shall provide them with what is suitable for their sustenance, and shall take thought for their other rest. ^A

Chapter XLV.

That a second refectory must take place.

Therefore, after the nuns have risen from the table, let a second refectory take place, with breads and dishes being set out, as many as were placed upon the first table, and let those who served be refreshed. And let it not be permitted—that which escaped notice from being set down in the first refectory—for anyone rising from the table to take anything with her of the things set out, neither bread, nor anything else; indeed, let none of the nuns ask to take anything with her, whether cooked food, or legumes, or anything else, but let all be refreshed in common. ^B

Chapter XLVI.

Concerning food on days of litanies, or processions.

Your food on the days of processions for the midday meal shall be, on Tuesday, Thursday, Saturday, and Sunday, two or three dishes, if it seems good to the prefect, made of fish and cheese. On Monday, two or three dishes from legumes cooked with oil, and from shellfish, if they are to be found. On Wednesday and Friday—that is, the fourth and sixth day—two or three dishes from legumes cooked with oil, and from vegetables in like manner. ^C

But if, on these same days—I mean Monday, Wednesday, and Friday—there should be a consolation 41 provided by some lovers of Christ, or a Feast of the Lord occurs, or one of the twelve holy apostles, or of notable martyrs, or of hierarchs, then you shall eat fish, the prefect herself taking care of this—unless some consolation comes from others. ^D

Your drink on all the days of the litanies shall be with the larger hexagion 42; but when it shall seem good to the one presiding, it shall be increased as much as she pleases. At the supper of the same days, there shall be set before you bread with vegetables according to the season, and a modest amount of fruit.

The drink shall be given with the larger hexagion.≫ ^A

CAPUT XLVII. Of diet during the Great Lent.

These things, indeed, apply to the procession days of the year. But on the days of the holy fasts, it is not so. And before other things, in the first and greatest fast, on the first day of the first week, which is Monday, there should be neither liturgical service nor any concern for a table or food. On the following days of that same week, however, a table must be set, and you shall partake of the chosen food, which shall consist of legumes soaked in water, some raw vegetables, and perhaps fruit. For drink, you shall consume hot water seasoned with cumin. ^B On Friday, however, two cooked dishes must be eaten by you—one with oil, and the other without oil; and wine is to be drunk, given in the measure of the larger hexagion, on account of the feast of the holy great martyr Theodore, which the superior ought to celebrate with the customary rite, and to comfort you on the day of Saturday, and to entertain the sisterhood with shellfish. But if a consolation is offered by some of those devoted to Christ, you shall also feast on fish.

So let the first week of the holy and great Lent be spent by you. ^C But on all the Saturdays and Sundays of the same holy fast, three cooked dishes seasoned with oil shall be set before you. Let the customary large cup be given for drink. The same shall be done on the Wednesday of the mid-fast, and on the Thursday of the Great Canon. On the other Tuesdays and Thursdays, two cooked dishes shall be set before you, both seasoned with oil, and the wine shall be measured by the smaller hexagion. On Mondays, two cooked dishes shall be set before you, of which one shall be with oil, and the other without oil; and the wine shall be in the measure of the smaller hexagion, which is half of the larger one. ^D On Wednesdays and Fridays, two cooked dishes, indeed, but not seasoned with oil, and the drink shall be wine measured by the smaller hexagion.

If, however, on any Monday, or Tuesday, or Thursday, or Saturday, or Sunday, the memorial of the Finding of the venerable head of the Forerunner, or of the holy Forty Martyrs, or of the feast of the Annunciation should coincide, you are to feast on fish, and wine is to be...

measured out by the major *hexagion*, whether the fish are bought at the expense of the house, or are sent as a consolation by those who love Christ. If, however, any of the aforementioned celebrations should happen to occur on one of the days of the first week, you are to feast on food just as on the Tuesdays and Thursdays of the other weeks of the holy Lenten season, and wine is to be measured out by the major *hexagion*. On all the other ^A holy days of Lent, it will in no way be permitted for you to eat fish, unless perhaps a consolation should be sent by someone on a Saturday or a Sunday.

When the feast of the Annunciation arrives, it must be celebrated as splendidly as possible, and fish should be eaten, bought at the expense of the house, and wine is to be drunk by the measure of the major *hexagion*. Yet you shall eat fish at this holy feast, as has been said, unless it should coincide with Holy and Great Week; for then you shall use only shellfish, or rather you shall receive a consolation on account of the feast. For it is right that you pass the three days of that week—namely Monday, Tuesday, and Wednesday—contenting yourselves with certain soaked legumes, raw vegetables, and any fruits that happen to be available, with a warm spiced drink.

But if the aforementioned feast of the Annunciation should coincide with the Monday or Tuesday of Holy and Great Week, or with Holy and Great Thursday, you shall use only ^B shellfish. If, however, it should coincide with Holy Wednesday, Good Friday, or even the Great Sabbath itself, then on Holy Wednesday and Good Friday you shall be satisfied with certain cooked legumes and vegetables with oil; and you must receive wine by the major *hexagion*.

On the Holy Sabbath, however, let every care that distracts the mind be absent; for you shall not break the fast of the Great Sabbath on account of the feast, on which day alone we have received it canonically that all must abstain; but rather the statutes of the divine Fathers must be observed, and you must do everything else that is good as much as you are able, according to Gregory the Theologian. For, he says, "This is to celebrate, to store up in our mind something of those things which are stable and enduring, and not those which escape and slip away, and lightly caress the senses, but according to my judgment, do the most harm." And again: "The evil of the body is sufficient ^C for it; why is there need of more fuel for the flame, or more abundant food for the beast, so that it becomes more unbridled and more violent against the reason? Therefore, we must celebrate spiritually."

On Holy and Great Thursday, therefore, when we are not celebrating the Annunciation, you shall take your Lenten meal just as on the Tuesdays and Thursdays of the remaining weeks of Lent, as far as the dishes are concerned; but the wine is to be by the measure of the major *hexagion*. On Holy Friday, however, unless the aforementioned solemnity of our immaculate Lady the Theotokos coincides with it, absolutely nothing is to be cooked; but you shall partake of certain raw vegetables and fruits.

^A And wine shall be given with the greater hexagium, on account of the labor of the vigil. On Holy Saturday, let there be an absence of all care that causes distraction of soul; let only the *diaklysmos*—the light refreshment—take place according to custom, even if the feast of the Annunciation of our immaculate Lady the Theotokos should coincide with it. Let these be the manners of your nourishment during the holy and great Quadragesima, with the care of the infirm being entrusted to the discretion of the presiding sister; the regulations for the Quadragesima of the holy Apostles shall be established immediately hereafter. ^B

CHAPTER XLVIII. On the nourishment during the Quadragesima of the holy Apostles and that of the Nativity of Christ.

After the completion of the entire office of the Hours and the divine liturgy, as the Synaxarion directs, let the table summon you according to the form established above, at the onset of the seventh hour. On Monday, Wednesday, and Friday, you shall consume two dishes cooked with oil, and drink wine measured at a greater hexagium. On Tuesdays and Thursdays, [you shall consume] two or three similar dishes, as the head sister shall desire. On Saturdays and Sundays, you shall also partake of fish provided from the house, unless a *diakrisis*—a discretionary decision—is sent by someone; and wine shall be given on all days at the greater hexagium. Furthermore, let a supper be set daily, namely bread, raw vegetables, and the fruits of that season, and wine of the greater hexagium measure, on account of the heat and dryness of the time. If any consolation arises, you shall partake of fish on other days as well, giving thanks. ^C

The Quadragesima of the Nativity of Christ shall be similar to that of the holy Apostles, both in food and in drink, and the entire office shall be performed according to the Synaxarion. The nourishment in this Quadragesima ought to differ from the nourishment of the Quadragesima of the holy Apostles in these two respects only: that you shall eat only once, for it is the ninth hour that shall set the meal before you, while fasting is observed (fasting shall always be observed whenever "God is the Lord" is not chanted at the Morning office; on other days, a small supper shall be set before you, for the reason that the principal meal was taken not at the ninth hour, but sooner). ^D And [it shall differ in] that wine shall be given at the lesser *crasobolion* measure at supper on those days when supper is permitted. In the feast, moreover, of the Entrance of the Theotokos into the Holy of Holies, [further regulations are determined].

days, [you shall have them] when they are brought by someone.

CHAPTER XLIX. That one should not eat in secret.

^A Having thus established the regulations for your sustenance, we advise you to abstain from secret eating and drinking, and to flee from it with all your might. Always bear in mind that from the beginning, the act of eating in disobedience subjected us to death and deprived us of the dwelling in Paradise, with the devil, that malignant author of evils, introducing it. From that time until the present, he does not cease to cast before those who have undertaken the war against him his most ancient weapon: the secret and forbidden tasting of some food or drink. He does not only cast it before them, but also offers defense for this secret tasting, saying that the matter is according to nature and devoid of blame. But you, do not be ignorant of his thoughts, looking to the end of his counsel, for it is a transgression of a commandment.

CHAPTER L. De paupertate.

^B Therefore, in order that you may easily leap over such a snare of the evil one, we enjoin upon you extreme poverty, which is able to profit you the most. By keeping this, you will escape without labor the danger of secret eating or drinking; for he who has nothing, what would he taste? Therefore, apply yourselves to supreme poverty, not only in money, even down to a single obol, but also in food and drink, down to the least thing. So that this commandment of ours may not be violated, we urge the superior ^C that, as often as she wishes, she may examine you and allow you to have nothing more than what is permitted by the cenobitic rule.

CHAPTER LI. That nuns ought not to lose heart on account of the precepts of the typicon concerning the cenobitic institution.

Because of such precepts and admonitions of ours, it is proper that you do not only not lose heart, nor become weighed down, but that you also rejoice and exult; because, released from every care, you will have one undistracted work: the care and concern for spiritual salvation. For we have prepared a common table for you, needing nothing that is necessary, from which you will be unable for any cause or pretext to be absent, and you must in no way refuse it. Even if someone were to say that she wishes to be absent from the common table for the sake of ^D ascetic exercise, yet it is permitted to her to be present and to taste of each of the things that are set before you, according to the great Basil.

^A

CHAPTER LII.

That all expenses of the nuns must be met from the revenues of the monastery.

I decree that garments, clothing, veils, and other necessities are to be provided for you from the revenues assigned to the monastery; these must be purchased beforehand at the appropriate time and stored away. The appropriate time is when such items are not scarce, but are found in abundance and can be purchased at a lower price. In short, so that I need not enumerate everything individually, I command that all your necessary expenses be provided by the monastery. And these things shall be carried on in such a way that the name of a cenobitic community truly corresponds to the monastery of the Mother of God full of grace, and does not falter. ^B There shall, however, absolutely be caretakers and overseers for these things, appointed by the superior, who shall see to it that not only are new items not damaged, but that worn-out things are repaired. We order these things to be done in this manner, so that you may remain free from every worldly care, and have as your constant task to pray for yourselves and for us.

CHAPTER LIII.

That exomonitides, or outside nuns, or those dismissed are not to be received into the monastery.

I do not wish for exomonitides or dismissed persons to be in the monastery, nor even to be named. For this reason, I also command that an exomonitis or an outside nun be in no wise received, even if she be of illustrious fortune, or if she should abound in great wealth, and from this source should offer or promise some extra and abundant accession, namely, to bring some fixed provision; for such a thing is a transgression of our judgment and ordinance. For we have opened the gates of the monastery gratuitously and without any gift to those who embrace the cenobitic way of life, and who seek to have and to receive nothing beyond those things which have been established by us. ^C But a donation made upon certain conditions, and one that adulterates our established rules, we do not admit in any way. ^D For who would send a dismissed person to a free monastery, one committed and entrusted solely to the strong hand of the Theotokos full of grace, and having her as its defender? Or who would wish to make the all-immaculate Mother of the Word her enemy, by favoring some mortal man? May no one ever desire this, nor be of such a corrupt mind. For there is a reward not small stored up for him who preserves what has been established by those who have offered something to God; but for those who attempt to violate and adulterate these things, an eternal punishment is prepared.

CHAPTER LIV.

If any of the monastics who adorn themselves with a God-pleasing life, and who have thereby acquired a good name for themselves and have shown manifest traces of virtue, should desire—whether through longing for the monastery, or love for its institute, or even through affection toward us—to become part of the sisterhood, we tremble and blush to close the entrance to such a one. Therefore, we command that she be received, as the saying goes, with open hands; especially if she approaches without having sought imperial power, nor having made use of any magnatial aid, nor that of a patriarch, in accordance with the observations which have been declared by the holy Fathers in the ascetic canons regarding those who migrate from one monastery to another. For how else could we show that virtue is to be honored, and is worthy of account to those who have ^B understanding?

However, what has been said regarding such a monastic shall in no way be drawn as an example for others who are not like her, nor shall it give occasion to those seeking occasions to confuse what is established, and to transform and reform those things which have been rightly decreed, and not to aim at the defined goal, but to draw them to their own will.

If, however, someone is received as such as we have declared above, but is later proven not to be such—for we human beings are the most changeable of all—and appears to be for the ruin of the monastery, or of those who live in it, rather than for their benefit, it shall be permitted to the superior, with suitable respect and gentleness, to forbid her from any further stay in the monastery, and to send her away with prayers.

CAPUT LV.

Concerning the coenobitic institute, much has been said ^D and in many places of the present document, but it shall be said again now, briefly, as much as possible; for what I will, I will intensely; and I will that the coenobitic discipline and constitution remain in the monastery unchanged and invariable until the end of this whole edifice, and that it be by no means falsified, or altered, or disturbed for any cause or pretext whatsoever; not for the sake of riches, nor out of poverty, neither on account of sterility, nor of fertility, nor on account of any other ostensibly reasonable cause or occasion; but that the coenobitic manner of life and discipline be preserved completely unbroken at all times. And if the entire income of the monastery should reach the point that it would suffice for only two monastics, we will—

^A that they live in a cenobitic manner and follow the rule of this way of life.

If any of the superiors should wish to act contrary to this, let the monastics contradict her; if the monastics wish it, let the superior resist them. But if they all agree among themselves, let the patroness of the monastery vindicate what has been decreed by us. If even she should be led away into their line of thinking, we grant permission to any who wishes, for the sake of a pious work, to contend and to approach the judicial forum for the sake of that very good and the reward to be received for it, and to strive that what has been decreed by us be put into execution. And those who were the primary causes of the dissolution of the cenobitic life, let her expel from the monastery, and let her not consider this a small achievement, but rather a very great and saving one. ^B

CAPUT LVI. That the food, drink, and clothing of all monastics should be the same, except for the infirm.

Furthermore, we ordain this, that for all of you there be the same food and drink, and the same clothing and inner garment, and that no difference between you ever arise in these things. But you shall all use the same things—I mean the superior, the head of the church, those who excel in age, virtue, and luster of life, and those who are inferior to them in these respects. For care in all things should be lavished and succor provided only to those who lie detained by manifest illness, who for that reason perhaps have need of better food and drink for the restoration of their wretched body. For this, I think, pertains to discretion, and keeps the conscience of the others free from scandal. ^C

CAPUT LVII. On the access of a physician to the monastery, and on the care of the infirm.

It is also necessary that a certain physician dwell in our monastery for the care and visitation of the infirm sisters, either a eunuch or an old man, who may have access to the monastery, visit the infirm, and bring remedies appropriate for their illnesses. It is necessary that the superior herself also manifest solicitude for the infirm, not in just any way, but according to necessity and ability, regarding food, drink, and other necessities. Let her assign a private cell where they may rest, and let her see to it that medicines are purchased at a suitable time, and prepared, and stored in that place, along with all things conducive to those laboring under disease. Yet let not our infirm sisters, taking confidence from this, unbridle themselves, ^D demanding certain superfluous things, and things which perhaps they have never even heard of, much less seen or eaten; but let them restrain and constrain themselves, content with only those things which the opportunity of the time and the abundance of resources shall provide for them.

CHAPTER LVIII. On the bath.

Chapter LIX. On the solemnity of the Dormition of the Theotokos.

Let there also be distributed at this feast, at the gate to our poor brethren, bread of three modii, and six nummi of coarse nomismata or solidi; and instead of the provision of newly caught fish, for the table of the sisters living ascetically, [let there be given] as many coarse solidi as suffice, or their equivalent.

CHAPTER LX. De solemnitate in Nativitate Deiparae.

[six] candles, six in the temple; and as for the food for the nuns, as much as is sufficient shall be provided. ^A Likewise, the feast of the Exaltation of the venerable and life-giving Cross must be celebrated, as well as the feast of the holy martyr Demetrius, and the feast of the Theotokos, the Entry into the Holy of Holies.

CHAPTER LXI. Regarding the feast of Christ’s Nativity.

On the feast of Christ’s Nativity, the illumination shall be the same as that of the Dormition, and likewise the food for the nuns. The distribution at the gate shall be two modii of grain and four nomismata. And this illumination shall suffice also for the feast of Lights: the alms at the gate shall be the same as for the aforementioned feast, that is, for Christ's Nativity, and likewise the food for the nuns. ^B

CHAPTER LXII. Regarding the feast of the Meeting.

On the feast of the Meeting, they must light six candles in the twelve-branched candelabras, from those that were standing there before; and in the temple likewise six. The feast of the Annunciation, and the feast of the Palm-bearing, shall likewise have the same illumination.

CHAPTER LXIII. Regarding the illumination for the holy Passion.

The illumination for the feast of holy and great Thursday, ^C shall be performed like that of the Dormition. Likewise, the distribution at the gate shall be the same as that of the aforementioned feast, except for the food. And the holy and great Sunday shall have the same illumination, distribution, and food as the solemnity mentioned above. The feast of the Ascension, and of Pentecost, and also that of the holy Apostles, shall have the same illumination and food as the feast of the Nativity of the Theotokos. But the feast of the Transfiguration of our Lord and God and Savior Jesus Christ ought to be the same as that of the Dormition of the Theotokos. And let the distribution be two modii of grain, and four nummia of rough nomismata.

CHAPTER LXIV. That alms ought to be given daily at the gate.

It is necessary also that a distribution be made at the gate ^D every day: bread from a third of a modius of grain, that is, in three days, one modius of grain; as also the remnants of the table must be given every day, so that through cheerful almsgiving distributed to the brothers, you yourselves may obtain the cheerful and abundant mercy from God.

CHAPTER LXV.

This also must be observed no less than all other things, if not even more so, as it is the principle and the immutable cause of the observance of the statutes and of the perfection of the entire monastery; namely, that the Typicon be read to all who are in the monastery on every New Moon or Kalends, so that through diligent reading, the statutes may be firm and indelible, and that it may be easy to become accustomed to their fulfillment. These things must be guarded with all solicitude so that they may be fulfilled in work continually; and just as the divine laws must never be transgressed or changed, nor grow old or be erased by time, nor be obliterated by any loss or secular vicissitudes, nor be consigned to oblivion through sloth, nor be shaken off as burdensome through failure to practice them.

CHAPTER LXVI.

The daily lighting of the divine temple shall be of this kind: lamps shall be kept burning day and night, one in the bema, one before the full-of-grace Theotokos, one in the templon, one in the arthex, and another in the exoarthex. ^B Whenever it happens that a body is placed in any tomb, one lamp is to be lit.

Chapter LXVII.

The craters suspended in the middle of the choir shall be lit one after another at the beginning of the assemblies which customarily take place in the temple at Matins, Vespers, and Liturgy; and they shall be extinguished once these are finished; and the same shall be done regarding all the lamps of the templon.

CHAPTER LXVIII.

Candles shall be lit and never extinguished, neither by day nor by night: one in the sacred adytum, and one before my full-of-grace Theotokos. Candelabra of twelve lights must always be placed ^C during acts of adoration, from which one candle must be lit every day during the psalmody, and one in the temple; these are to be extinguished upon the dismissal. On festivals not described in the Typicon, three shall be lit, and likewise three in the temple. Furthermore, on the above-mentioned greatest festivals, instead of the burnt-down candles, whole ones shall be set in place, which again should be kept so that they may be used for the daily requirements ^D until they are completely consumed.

CHAPTER LXIX.

Since my Majesty, having labored much, has been able, with God's help, to bring perennial water to its monasteries; and two

^A measures of equal capacity being established, I ordain that the women's monastery and the imperial houses which my Majesty has built be irrigated by the one, and by the other the men's monastery. If a breach should occur in such conduits, it must be repaired by those who receive the said water. And since it has been ordained by my Majesty that there be two water-overseers for the sake of the conduit of said water, one of them must see to the water of the one monastery, and the other to [that of] the other. If ever a breach occurs in the conduit introducing said water, a report must be made by one of the tribunes ^B or notaries, and the expense must be supplied from both monasteries in equal parts, and it must be repaired so that they may enjoy the water perpetually.

Chapter LXX. On the tomb of the nuns.

These things have thus been ordered and ordained. But since it was necessary that a sepulcher be prepared for the interment of the remains of the nuns who depart to the Lord, and the narrowness of the monastery did not afford a place for the building of such a structure, my Majesty took from the Great Church of God the monastery of Cellaraea, which was patriarchal, and dedicated it to the monastery of my Theotokos Full-of-Grace as a place of burial for the nuns practicing asceticism therein; as the memorandum drawn up to this effect by the most holy and ecumenical patriarch, lord Nicholas, clarifies. ^C And indeed we ordain that four nuns live therein, receiving each year from the monastery of my Theotokos Full-of-Grace, each of them, eighteen marine modii of grain, twelve marine measures of wine, fifty pounds of cheese, and one modium of legumes. And for their salary twenty-four trachy nomismata, and in place of clothing, one hyperpyron nomisma.

Furthermore, we also ordain that a certain secular priest be assigned there, and serve in said monastery, both for the psalmody and the lighting, and with all due care; and it is ordained that he receive what is appropriate for such service from the monastery of my Theotokos Full-of-Grace, from which shall also be given the things necessary for the lighting of such a cemetery—that is, each year, ^D two marine measures of oil and twelve modii of grain. The transfer of the deceased nuns and…

^A their burial, we ordain shall be done in this manner: the customary rites for the deceased are to be performed in the outer vestibule—I speak of the chanting of psalms and the entire dressing of the corpse—and thus she is to be carried to the monastery of the Theotokos, the Kellaraia, borne upon a bier either by her sisters or by the attendants, with those of the nuns whom the head of the house shall command following the body. There, she shall be deposited in the tombs of the monastics, in which only the nuns living the ascetic life in my monastery of the Theotokos Kecharitomene are permitted to be buried. No one from outside the catalogue of this sisterhood is to be buried with them, even if she be a relative of the abbess or of any other of the nuns, or even if she be a familiar acquaintance, not even by the order of the patroness of the monastery, so that the nuns' sepulcher may not become a xenotaph, or a burial place for outsiders. ^B If any shall attempt to do this, she shall indeed receive condemnation from God for the transgression of the Typikon, and she shall be stopped by the patroness of the monastery. Furthermore, one plot (69) shall be assigned for the burial of the attendants of such nuns; another for the head-nuns; another for those of the Great Habit; another for the rest of the nuns and for those attendants who are monastics and endowed with virtue; and another for the nuns of the monastery of the Kellaraia.

As for the nuns who went away with the deceased: once they have returned to their own monastery, they are not to go there again, but the third (70), ninth, and fortieth day [prayers] for the departed nun shall be chanted by the priest appointed there, and they shall be performed by the monastics in the monastery. During the daily divine sacrifices, ^C their memory shall be celebrated, as well as at Matins, Vespers, and in the extended prayers until the fortieth day, and a special oblation shall be offered for each one until her fortieth day is completed.

The memories of each of the deceased are to be noted by the ecclesiarch, and their names inscribed in the diptychs, so that their memories may not be forgotten but fulfilled without omission. We command, therefore, that in every liturgy the priests attend to the diptychs, to call to remembrance those inscribed therein, so that they themselves may not incur the judgment of negligence and omission regarding them. And so that a common memory of all the nuns may be made, ^D on each Friday after the lighting of the lamps (lucernarium), unless some feast forbids it, the nuns shall chant a funeral canon, performing also a *parastasimon* (71).

^A And let an extended prayer be made on behalf of all those who have departed before us. However, on the Saturday of the Carnival (72), and on the Saturday of the Cheese-fare (73), and on the Saturday of Pentecost, let a prayer also be made on behalf of the departed nuns, one for each name, and let a commemoration be made for them as well; likewise, also in the commemorations of each, let a liturgy and offering be made on her behalf. Moreover, the nuns must receive, both on the Saturday of the Carnival and on the Saturday of Pentecost, one offering apiece for the commemoration of their own parents and relatives; and after it has been offered, it shall be collected again by the gatekeeper and distributed at the gate.

CHAPTER LXXI.

On the various commemorations that must be performed annually.

Having sufficiently arranged the affairs of the monastery, we now also establish and order ^B concerning our deceased parents, and brothers according to the flesh, and children, as well as those who are yet to fall asleep. For the commemorations of all who are explicitly listed below shall be performed in this manner, at the times and on the days inscribed. We wish for a funeral *pannychis* (all-night vigil) to be celebrated, with the *parastasimon*, and for the lights in the church to be ignited more abundantly than is customary; and that an offering be brought forth in the Liturgy for the deceased, and *colyba* (74) be prepared, and that he be commemorated in the extended prayers during the *pannychis*, and the Matins, and the Liturgy, and the Vespers; and that the customary table not be set for the nuns, but that they make use of the same victuals and diet as we have previously ordered to be done on the Feasts of the Lord, at whatever time the memory of the deceased may occur. ^C

But if the commemoration should happen to fall on a Wednesday or Friday, and on no other days, they shall be fed with shellfish alone, with the exception of the commemorations of my most excellent and holy Emperor. For within the commemorations of him, even if they should fall on a Wednesday or Friday, fish shall also be generously provided to the nuns for their repast; for it is right that he who is preeminent among men should obtain a more preeminent commemoration. But on all days of the litanies, they shall consume fish even during the commemorations of our other relatives. ^D

If, however, the commemoration of anyone should occur on certain days of the Great Lent, the all-night vigil shall be performed only on the evening of the Friday of that week in which the commemoration falls, and on the following Saturday the nuns shall receive their consolation with shellfish.

If anyone should bring them fish, they shall be refreshed with these as well. The other two Lenten seasons are free on every day for performing commemorations. We also desire that the distribution at the gate be made on that day, as shall be indicated when naming each day.

^A Let the commemorations of my most excellent emperor, lord Alexios Komnenos, be performed on the day he died; let a copious luminary be lit, and a distribution given to the nuns. Let there be given at the gate bread of ten modioi, eight measures of wine, and twelve asper numismata. My own commemorations, on the day I depart from the body, I wish to be performed just the same, without any distinction, as those of my most excellent emperor.

Let the commemorations of the beloved son of my majesty, the Porphyrogennetos and emperor lord John, be performed on the day he died; let there be a copious luminary, and a distribution to the nuns. Let there also be given at the gate bread of five modioi, and six asper numismata.

Let the commemorations of the beloved daughter-in-law of my empire and mistress, lady Eirene, his wife, be performed on the day she died; let there be an ample luminary, and a distribution to the nuns. Let there also be given at the gate bread of five modioi, and six asper numismata.

^B Let the commemorations of the beloved son of my majesty, the Porphyrogennetos and Sebastokrator lord Andronikos, be performed on the day he died, in the same manner.

Let the commemorations of the beloved son-in-law of my majesty, lord Nikephoros Kaisar, be performed on the day he died, in a similar manner.

Let the commemorations of the beloved son of my empire, the lord Isaac, Porphyrogennetos and Kaisar, be performed on the day he died, in the same manner.

Let the commemorations of the beloved son-in-law of my majesty, lord Nikephoros the panhypersebastos, be performed on the day he departed, in the same manner.

Let the commemorations of the beloved son-in-law of my empire, the pansebastos hypertatos or supreme lord Constantine, be performed on the day he departed; the rest in the same manner, but the bread of three modioi and three asper numismata. ^{C D}

^A Let the commemorations of the beloved granddaughter of my majesty, the lady Irene Ducaina, daughter of the Porphyrogenita and Caesarissa, the lady Anna, be performed on the day she departs; and let there be abundant lighting and a distribution to the nuns; and let there also be given at the gate bread of four modioi and four rough numismata.

Let the commemorations of the beloved daughter of my majesty, the Porphyrogenita and Caesarissa, the lady Anna, be performed on the day she departs; and let there be abundant lighting and a distribution to the nuns, with there being given at the gate bread of five modioi and six rough numismata.

Let the commemorations of the beloved daughter of my majesty and the Porphyrogenita, the lady Maria, be performed on the day she departs, in the same manner.

Let the commemorations of the beloved daughter of my majesty and the Porphyrogenita, the lady Eudocia, be performed on the day she departs, in the same manner.

Let the commemorations of the beloved daughter-in-law of my majesty, the Sebastocratorissa, the lady Irene, be performed on the day she departs, in the same manner; but the bread of three modioi.

Let the commemorations of the beloved daughter-in-law of my majesty, the lady Irene the Caesarissa, be performed on the day she departs, in the same manner.

Let the commemorations of the beloved daughter of my majesty and the Porphyrogenita, the lady Theodora, be performed on the day she departs, in the same manner.

^B On the 14th of October, let the commemorations of the blessed, holy, and beloved lord and father of my majesty, the protoproedros, the protovestiarios, and the great doux of the schools of the East, the lord Andronikos Doukas, who was named at the holy and angelic great habit the lord Antonios, be performed; and let there be given at the gate bread of five modioi and some numismata...

And let there be an ample lighting, and a distribution to the nuns.

On November 21, let the commemorations of the sanctified authentria and mother of my majesty, the lady Maria, who by the holy and angelic great habit was renamed the lady Xene, be performed in like manner.

On July 12, let the commemorations of the blessed memory of the lord John, and beloved father-in-law of my imperial majesty, be performed in like manner.

On November 1, let the commemorations of my sanctified mistress and mother-in-law of my majesty be performed in like manner.

On January 9, let the commemorations of the beloved brother of my majesty and protostrator, the lord Michael Doukas, be performed; and let there be an ample lighting, and a distribution ^B to the nuns.

On February 20, let the commemorations of the beloved sister of my majesty, the most venerable and honorable lady Theodora, who by the holy and angelic great habit was renamed the lady Irene, be performed; and let it be done likewise.

Let the commemorations of the beloved brother of my empire, the pansebastos sebastos the lord John Doukas, who by the holy and angelic great habit was renamed the lord Antonios, be performed on whatever day he may pass away; and let it be done likewise.

Let the commemorations of the beloved sister of my majesty, the pansebaste sebaste the lady Anna ^C Ducaina, be performed on whatever day she may emigrate to the Lord; and let it be done likewise.

When our children shall migrate to the Lord, they shall be inscribed in the diptychs of those who have passed away before, and the commemorations of all shall be performed, as it has been said above. But if perhaps any of them should consecrate to the monastery some movable property of great value, or immovable property, the commemorations of those persons must be performed according to their ordinance.

CAPUT LXXII. Concerning the foot-washing which must be performed on the holy and great Thursday.

On the holy and great Thursday, the washing of feet must be performed ^D by the most reverend abbess in the vestibule of the church, where the foot-washing of the Savior is represented, with the office which is contained in the Synaxarion, and according to the form described therein.

The divine illumination, also, on that festival celebrated everywhere in the world, shall be performed again in the same vestibule, in which is placed the phiale, with bronze polycandela, or multiple lamps suspended in it, which

^A must be kindled at that time, and two candelabra with torches placed on this side and that of the phiale.

CHAPTER LXXIII.

That changes should not be made in the buildings of the monastery.

When it pleased the clement benevolence of God toward me, that as yet living in my present life, I should finish all the buildings of the monastery, remodel its divine temple, adorn the arthece—that is, the vestibule—most beautifully, add an exo-arthece—that is, an outer vestibule—made of "karika" wood, and arrange the whole monastery into the form and condition I desired: I wish and order that, just as all things in it were adorned by me, so they may remain, and be preserved unchanged and unvaried. And if by the passage of time they should suffer any damage, ^B whether small or great, or undergo any deterioration because of some chance occurrence, they must again, God willing, be restored to the same form without any delay or procrastination; and at no time in any manner should they receive a transformation, whether for the sake of a better condition or for any other reason whatsoever. For I do not wish any transformation to be made in them, nor any other state better than the present one, nor even another gate or small door, or in short, any place of entrance into the monastery to be opened anew from another side, except that which exists today by the order of my majesty.

But since my majesty has also built a wall of *enchoregon* behind the dormitory ^C of the nuns—that is, their common sleeping-room—marking off a place of rest and consolation for them by this means, I do not wish that in such a wall any gate, or small door, or any door whatsoever, or window, or small aperture, or arched opening, or any small opening of any kind should ever be opened; but if at any time it happens that there is some damage or ruin in such a wall, what has fallen must again be restored to its integrity by means of *enchoregon*, and what has been damaged shall quickly return to its former form.

The most reverend abbess must ^D take total care for the preservation and renovation of the whole monastery, and for the improvement, adornment, and re-roofing of everything in it; but before everything, and above everything, for the holy church of God, and she must not neglect even the smallest thing;

but even if the loss of a single pane of glass occurs, the place of the one that is missing is to be filled immediately by another; and I decree that the re-tiling of the whole monastery is to be done with all diligence.

CHAPTER LXXIV.

And this too has seemed to my Majesty of no less importance than any of the things mentioned above, nay, it is among the most necessary, and worthy of no small observation and care. Since I wish that the entire dwelling of the nuns—which in all respects and from all sides has been separated by my Majesty for their asceticism—should, God willing, be preserved for all time as never fully observable; for even if it has been demonstrated to anyone wishing to understand correctly, from the context and force of what has already been written, that it is far from and foreign to the purpose of my Majesty that any new place for peering into it should be given; I have nevertheless thought that this innovation in it should be expressly and specifically prohibited; therefore my Majesty forbids and prevents, by this my decree on the matter, that any prospect of any kind into anything within the precinct assigned to the nuns' communal life, or into their hall, whether internal or external, or into the enclosure, should ever be made from any quarter, whether from the master's houses or from others, or from their outer hall or inner hall, or by the judgment of any of the monastery's patrons, or by any other means whatsoever. ^B And in sum, it shall never be permitted to any person, for any cause whatsoever, even if it might happen to seem legitimate, to create any new prospect into the monastery, whether by means of a veranda, or a height, or by a door, or a small door, or a window, or a shutter, or any moderate opening.

But if anyone should dare any such thing, even if it happens unexpectedly, whoever is the patron of the monastery at that time, as soon as she knows of the harm arising from this, even if it be minimal, shall be bound to remove it without any deliberation or condition. For, as has been declared, my Majesty, concerned that the life of the nuns consecrated to the Grace-filled Mother of God remain entirely unobserved by all persons within their own monastery, thus sanctions it by law.

^C But neither adjacent to the separating wall of the outer hall and the perimeter of the monastery, nor above the same wall, shall it be permitted to build houses after the passing of my Majesty from this life, nor to construct anything else anew: rather, this is strictly forbidden, inasmuch as it is the will of my Majesty that the same wall persist in its same form, and in the state in which it shall be found on the day that she migrates to God, and that it admit no change ever, whether by addition or by subtraction. ^D

Chapter LXXV. That neither are chanters to be summoned for any solemnity, but the monastery must be inaccessible to them also.

^A Since I have already declared that I forbid the entry of men into this monastery in every way, I do not wish for chanters, on any day of a festival or of commemorations, to enter at any time into the church of the monastery; but rather, that at those times the nuns themselves, along with the pious priests appointed to the monastery, shall be the only ones to sing the hymns.

As for the ^B *Heptapapadon*—the service customarily performed once a year on the Saturday of the Palms in the cemetery church, or rather, in the sepulcher—I decree that it be held there; and when it has been completed there, one of the seven priests shall enter the monastery, and after he has said the prayer for the anointing with holy oil for the nuns, and has anointed them with it, he shall immediately depart.

Furthermore, in the processions that, according to ecclesiastical tradition, must be made in the monastery by the nuns, there shall not be a long circuit; but they shall proceed from the temple through the vestibule, and along the path that leads thence to the Dormition of our all-immaculate Lady and Mother of God, which is situated outside their common dormitory, together with the priests of the monastery, who shall carry the holy Gospel along with the venerable Cross. ^C And there they shall cease from further procession, and when the priest has said the extended prayer in that place, they shall return again to the temple.

Moreover, in this holy church of the monastery (for it seemed to me that this too should be added, as it is fitting that it be forbidden, even if perhaps to some it does not seem a thing to be forbidden), no work of hand shall be carried out, whether during the time of singing hymns, or during the reading, or even at any other time.

Chapter LXXVI. Regarding how and where those of our children and grandchildren who choose to be buried in the monastery are to be buried, and how their commemorations are to be performed.

If ever any of our daughters, or of our daughters-in-law, or of our grandchildren to whom the oversight of the monastery ^D and the use of the more luxurious houses has been entrusted, should choose to be buried in this monastery (for it would not be absurd to speak of this), this shall be permitted to her, provided indeed that she is clothed in the monastic habit—otherwise, never—and she shall have a place in the outer vestibule for the laying out of her corpse, and she shall construct her own tomb as she sees fit.

The commemorations of those who are buried in this way within it, and the lighting of lamps at their tombs, if indeed they have wished to consecrate nothing to the monastery, shall be [performed...]

as my Majesty has ordained; that is, a single perpetually burning lamp shall be lit at each tomb. But if any have of their own accord and private choice wished to offer and consecrate something of their own, these shall be done according to the rule which they themselves shall establish from the goods given by them, as an addition, clearly, to those things ordained by us. Nor shall it be permitted to any person whomsoever—whether he be a magistrate or a private citizen, whether a prioress or a nun—even if she has made a great, large, and useful accession to the monastery, to plan under any pretext the transfer of any of the corpses to be deposited therein, much less to accomplish it, or to attempt at all to be buried and deposited along with them; for my Majesty, through this present rescript, strictly prohibits all persons from such an intention and deed ^B.

Chapter LXXVII.

Since there have also been three parchment typica prepared by us, covered with silk cloths (95), and three breviculars (96), including the present typicon and the brevicular of all things consecrated to the monastery, we ordain that two of these, namely the typicon and the brevicular, shall be deposited in the divine, safe, and sacred sacristy of the Great Church of God, in the same manner and in the same place where the typicon and brevicular of the men’s monastery of the Philanthropus (97) were deposited, so that those things which were decreed by us in that place regarding the monastery of the Philanthropus, and what was assigned to it, might be indelible for all time. Two others shall be with the patronesses of the monastery of every age, so that they may have accurate knowledge of the things decreed by us in them. Two others, however, the typicon and the brevicular, shall be deposited in the sacrarium of the monastery of the Gratia-plena. Moreover, two other books, one of which is arranged in the order of a typicon and the other in the order of a brevicular, both being of cotton paper (98), shall serve the daily use of the monastery.

CHAPTER LXXVIII.

These, therefore, have been the things which were pleasing to my Majesty; and one may say, indeed, also to God, and to my most holy Theotokos, ^D

^A and which contribute not a little to your benefit. It shall be your concern, henceforth, to keep them inviolate and without addition until the end; I mean, indeed, to perform the service delivered to you without omission in all the assemblies; to keep the faith and the honor proper to your superiors; to love one another, and for each to strive to excel the other in humility; to labor for one another in all things as members of one body, and to fill the deficiencies of one another; not to move toward strifes, nor toward unseemly friendships, and clandestine meetings, and schisms; to abstain from the striving for first seats ^B and from worldly preferences; but to look to one thing only—namely, to live and conduct yourselves according to virtue, and to breathe, if possible, nothing else but the saving word, and all that pertains to the edification and benefit of the soul. In addition to these things, drive out from yourselves the fountain of all evils, I mean the love of money, and base gain created from the affairs of the monastery, or in any other way, and to put aside and hoard even the smallest thing which the superior has not permitted, nor the Rule delivered to you allowed. Nor, indeed, through carelessness or any other contempt, should you let any of the things belonging to the monastery perish. For this is equal to the former, and although it may seem to differ ^C in some way, it renders one subject to equal guilt before God. Confidence, so far as possible, must be warded off, and, to speak summarily, everything that does not lead to salvation must be rejected.

In no way, therefore, my most honorable mothers, let us prefer those things that harm, or pass by those things that save. For not one of the things delivered to you is impossible or difficult to accomplish. But if any of them should perhaps be thought such, let us struggle, let us endure, let us persevere, let us bear them nobly, let us compel ourselves a little. For you did not leave the world for the sake of relaxation and pleasure, but for diligence and contest, according to your strength, toward ^D obtaining the promised goods. Let us force ourselves, therefore; let us force ourselves. For "the kingdom of heaven suffereth violence, and the violent take it by force." No one who is negligent has ever set up a trophy; no one who is sleeping and dreaming has ever routed his own enemy. Those are the crowns and the trophies of those who labor, of those who contend, of those who endure the fatigues of the contests. "Through many tribulations," says the Lord, "we must enter into the kingdom of heaven." Therefore, I exhort all of you: walk worthily of your calling. Present your bodies holy to the Lord; love one another. "Let us run well the race that is set before us." Whatever is good, whatever is pleasing to God, think on these things; and what you heard and learned, do not cease to perform, holy mothers; the time is short; remember your souls.

But I seem to have forgotten myself, since I [am saying] these things to you

though I myself am full of every wickedness and altogether despise the commandments of God. Therefore, with deep affection I beseech your brotherhood to never forget our souls, but to bring us—unworthy as we are of heaven and earth—constantly to mind in your prayers; bearing in mind, if nothing else, our great and burning zeal and our intense earnestness, both in founding your sacred monastery and in gathering together your sisterhood, and in providing for those things that lead to your bodily sustenance and spiritual benefit; for there is no other reason at all for this than that you might take care of your own souls and pray constantly for our misery. Let this never slip from your memory; but although we may be absent in body, consider us present with you in spirit, falling at your feet and, most piteously and with ^B fervent tears, imploring your assembly to pray for us, who have sinned against God more than all other men, and who therefore require greater mercy from Him through your holy prayer. While you pray, then, do not forget our insignificance.

May the God of peace, who has called us to His eternal glory, because of His great and ineffable goodness, perfect and firm you in His holy will, through His only-begotten Son, our Lord and Savior Jesus Christ, and through the all-holy and life-giving Spirit, by the intercessions ^C of our gracious Theotokos. Amen.

IRENE, IN CHRIST GOD, FAITHFUL EMPRESS OF THE ROMANS, DUCÆNA.

CHAPTER LXXIX.

Regarding the more sumptuous buildings recently constructed by my Majesty in the monastery.

It is necessary also to declare what is appropriate regarding the more sumptuous buildings recently constructed by my Imperial Majesty in the monastery of the all-gracious Mother of God. For since my Empire has erected more splendid dwellings around this venerable monastery, in addition to those that are necessary for the monastery and which already provide for every ^D need of the nuns, my intention was that my blessed, porphyrogenita nun, the Lady Eudocia, should have these as her own residence, and use them for a dwelling and for recreation. But since she, having been snatched away before

^A I had expected, has migrated to the eternal tabernacles, it was necessary that my Majesty determine what should be done regarding these things also; and this I do and decree, that after my passing from this life, my most beloved porphyrogenita and Caesarissa, the Lady Anna, shall, as long as she lives and without any hindrance, hold and possess not only all her cells in which she resided while I was still living, but also all the buildings existing in the Kecharitomene (the Full of Grace), which were evidently for the use of my Majesty and of our children and of our servants, both men and women, together with the outer court which is situated directly opposite the inner court of the more luxurious buildings. For as regards the other court, which, having once been a vineyard, was converted into a court, she shall hold it according to the written decree that I shall at any time issue concerning it. She shall also hold the church of Saint Demetrios, together with the two baths and the third part of the water flowing into the monastery, as they are evidently held by me, having full authority to erect other new buildings, such as she may wish, and to alter the existing ones—both the imperial and the others—as she may choose, and to transform them into any form she desires; observing only this, that she shall not impose ^B any new weight whatsoever upon the dividing wall of both monasteries—namely, that of the Philanthropos (or Saviour) and that of the Kecharitomene—nor shall she have any overlook from them.

After her passing, in order that my most beloved granddaughter, the Lady Irene Doukaina, the daughter of the Lady Anna, may have the use, possession, and administration of all the recorded immovable properties and the remaining rights, without any distinction or exception—on the condition, however, that after the translation from this life of the porphyrogenita, the Lady Anna, the lofty buildings situated outside the dividing wall and looking toward the garden of the Philanthropos monastery, in which the aforementioned porphyrogenita resides at this day, shall be pulled down, and that such wall shall be raised by two cubits more. ^C After the death of the Lady Irene, if her mother, the porphyrogenita, dies with a will, she shall transmit these imperial buildings, and the rest, to whomever she may choose of her children, or grandchildren, or great-grandchildren, whether of the male or female sex. But if her mother shoud pass from this life before the Lady Irene, or even after her, but has not made a will regarding this (for it is immaterial), then the right of possession and use of the recorded buildings and the rest shall devolve to the eldest in age, of whichever sex, among the children, or grandchildren, or great-grandchildren of the porphyrogenita, Lady Anna; with this distinction, however: that if the person to whom such right belongs departs this life having made a will, it shall be in their power to transmit these things to whomever they may wish among the ^D children, grandchildren, and following descendants born from them. But if they have no descendants born from them, or have not made a will concerning this, then the aforementioned right shall revert to the eldest in age, of whichever sex, among the descendants of the porphyrogenita, Lady Anna. And that distinction shall always remain in force, as long as descendants of the...

aforementioned porphyrogenita survive. ^B Furthermore, the porphyrogenita shall not transmit such a right by testament only to her children, or descendants, or great-grandchildren, as has been stated above, but also to one of her daughters-in-law—the wife of any of them—whomsoever she may wish; and she shall possess these in the same manner, provided she does not look toward a second marriage. For if she should incline toward this, she immediately forfeits such a right, which will then devolve entirely to the line of the porphyrogenita; a rule which must also be observed without any distinction regarding all other daughters-in-law to whom such a right might accrue through the transmission of any of those who possessed it, as has been said above. For it will be permitted not only to the porphyrogenita, but also to those descended from her, to transmit this by testament, should they wish, to one of their daughters-in-law, the wife of any of those descended from her; it being agreed that the masculine gender also implies the feminine, which must be understood and considered as if explicitly stated, as far as the chapter concerning these dwellings is concerned.

If indeed (which I pray may not happen) the lineage should fail, so that no survivor remains from the line of the porphyrogenita, Lady Anna, then I decree that such dwellings be restored to the power of this female monastery; and the dwellings of the outer courtyard shall be turned into rentals, the proceeds of which the monastery shall enjoy; but the dwellings of the inner courtyard shall be removed, and their materials may be used as one wishes; but [the site itself] shall be converted into enclosures and profitable gardens, the revenues of which, as well as those of the baths, the monastery shall enjoy. ^C

Those, therefore, who at any time shall have lodging and residence in the aforementioned dwellings shall live piously within them, and shall not inflict any loss whatsoever upon the Monastery of the Kecharitomene. It shall be open to them to build where they wish within the perimeter of the dwellings granted to them, and to raise the height so as not to be able to overlook anything within the men’s monastery, or the women’s. But neither shall they lean any building whatsoever against the surrounding blank walls ^D of the monastery; but they shall remain entirely free, as they have been built by us. Moreover, by none of the persons to whom the possession and habitation of the aforementioned dwellings has been assigned shall the use of them ever be granted to external persons, whether by sale, or rent, or exchange, or gift, or mortgage, or pledge, or any other way whatsoever. Nor shall one who possesses such a right be permitted to introduce anyone else to reside in them, while he himself peradventure—

or have their own personal recreation elsewhere; for these things we absolutely forbid.

If at any time (which God forbid) the person who at any given time happens to be in possession of the use of the monastery's dwellings (for the discourse regarding them must be resumed) should be subjected to any obligation, public or private, for any reason whatsoever—financial or criminal, or if they should fall under a charge of high treason—my imperial majesty does not desire that such dwellings or their use be held liable, but that they remain free from every obligation. If indeed the obligation is financial, the person who holds the use of them shall again retain and possess them, even if all the rest of their substance should perhaps be subject to creditors according to the laws. For the use and possession of such dwellings, and of all that pertains to them, ought to prevail over every financial obligation, since my imperial majesty transmits them under that condition to those who are to possess them. But if the charge or condemnation ^B is criminal, and they are to forfeit such use, let the use itself revert to the person to whom it pertains after them, according to the distinction and division stated above. If the persons should perhaps fail, they shall revert to the master, namely the monastery.

If indeed those dwellings (which God forbid) should ever perish by fire, either in part or in whole, my imperial majesty does not wish the use to cease, as though the dwellings in which habitation is seen to be possible were no longer in existence; but the person who at that time rightfully enjoys the use according to the superior sanction shall again obtain it and preserve such right, as was stated above, and enjoy it; and it shall be within their power to build new dwellings in the places of those that were burned, such as they are able. In that manner, the distinctions regarding their transmission and devolution, as stated more clearly above, must be observed and have force and efficacy. ^C

Furthermore, it shall not be permitted to any of them to lease the place to someone for the sake of gardening, or for building rented houses; but rather they should construct others, such as they are able, in order to dwell in them. And as for him who uses the place in a way alien to our present sanction, we decree that he shall forfeit them, and they shall devolve to the person to whom it pertains after the man or woman who has forfeited them, as has been discussed above.

All the aforementioned sanctions and distinctions, however, I wish to remain valid, so that the monastery cannot in any way oppose those things which have been established here by my majesty. For my majesty has effected and does effect the assignment of those immovable rights to the monastery on that condition and with such distinctions; and it orders that according to the aforementioned reasons, their ownership be assigned to the monastery. Even if perhaps the monastery should obtain certain rights to those dwellings ^D from some written documents or from elsewhere,

and to the rest, and to the entire area occupied by them, ^A my imperial authority does not wish anything else to happen concerning them than what is ordained here. For my imperial authority, having built the whole monastery and the things beneath it and around it with many of its own expenditures and costs, has full authority to define what it sees fit regarding such immovable properties; and it wishes its own definition to remain unchanged. And if perchance the nuns should attempt anything else, they shall not be admitted to any court, and those who are the primary instigators of such an undertaking shall be expelled from the monastery, along with the others.

CAPUT LXXX. Regarding those who are to have the inspection of the monastery.

Since it was absolutely necessary that some person be established by me to act as patroness of the monastery and to ensure that everything declared in the typikon is maintained unbroken in all respects, my imperial authority had already defined, in the chapter concerning those who are to act as patronesses of the monastery, that my beloved daughter and porphyrogenita, the Lady Eudocia, should administer it, ^B and protect it from those who might perhaps attempt to inflict damage upon it, and should strive to ensure that what is declared in the typikon issued by me is maintained inviolate. But she, on account of my sins, as has been said, has departed from this life. I decree that after my departure from this life, the inspection of the monastery shall be held by my most beloved porphyrogenita and Caesarissa, the Lady Anna; after her death, the inspection of the same monastery shall be held by my beloved porphyrogenita and daughter, the Lady Maria, together with my beloved granddaughter, the Lady Irene Ducaina, daughter of the porphyrogenita Lady Anna. Upon their departure from this life, such inspection shall devolve to the other daughter of the porphyrogenita Lady Anna, or to her granddaughter, or great-granddaughter, and so on consequently. For my imperial authority ^C wishes her daughters, granddaughters, great-granddaughters, and those who follow, as long as her line of the female sex survives, to watch over the monastery of my full-of-grace Theotokos; namely, she who in age takes precedence over the others.

But if the line of the female sex descending from the oft-praised porphyrogenita Lady Anna should fail, then the patronage of this monastery shall, by the present written definition of my majesty, devolve to one of the wives of someone descending from the porphyrogenita, namely, to the spouse who takes precedence in age. And this shall be observed again, until the wives of those same males have failed: ^D under the law that she who is to obtain the inspection of the monastery must not conclude a second marriage after the death of her own husband. But if it should happen that such a one be appointed to the inspection, and thereafter incline toward a second marriage, she shall immediately forfeit the inspection, which shall pass to her to whom this right of observation belongs next after her, and this distinction shall be observed toward all. After all these have failed, it shall pass to her who [is of the more famous of our]

and to omit all of these, in favor of those more eminent of our kin. However, this not the one who in time surpasses the others; but rather, whatever choice the nuns living ascetically in such a monastery make from time to time, together with the superior. And this shall be observed thus until the end, as long as the present age shall endure.

The woman, however, who has the right of inspection ^A shall never enter the monastery at any other time, except when the service of the Church is taking place; and when this is completed, she shall depart immediately, unless some necessary conversation is proposed, and one that contributes to the well-being of the monastery; and then [she shall do so] with two or three women. But if any of our noble kinswomen, or another person, happens to be present with her, she shall enter the monastery alone; but no man at all; for we decree the monastery to be inaccessible and forever closed to all men, even eunuchs. But if some men from among our sons, sons-in-law, or grandsons wish to enter the monastery out of affection for us, or for some cause necessary to the monastery, they shall enter into the outer vestibule from the side of the patroness of the monastery, together with her, they alone; and standing until the end of the service, after the service is completed, when the nuns have departed to their dormitory, they shall enter into the church, with only the superior remaining, along with two or three of the elder and pious nuns; and having spoken to them as is fitting, and having worshipped the full-of-grace Theotokos, they shall depart. And they shall do this once or twice a year, and on the feast of the Theotokos.

My beloved daughters, however, the Porphyrogeniti, Lady Anna and Lady Maria, and my most beloved granddaughter Lady Irene Ducaina, ^C shall have permission, whenever they wish, to attend all divine assemblies, and at the time of the meal to dine with the nuns; provided that they are with two or three of their own women. The door which leads into such a monastery from the side of the imperial houses shall be closed from within by the superior, and from without by the patroness of the monastery. All other things related in the third chapter concerning the inspection shall be kept unchanged for all time.

Concerning the circuit of the monastery.

The dividing wall of the female monastery of the Kecharitomene ^D begins from the entrance gate of the monastery situated opposite the public road coming from Saint Anna of the Deuteros, and passes toward the east, keeping along the same public road, and extends as far as the small cell of the infirmary of the monastery, which is opposite the upper solarium of the houses of the monastery oak; it has

^A a length of forty-eight cubits, separating on the left the houses of the monastery, and on the right the public road. It turns slightly, holding again to the same public road, and proceeds as far as the alley which is behind the cells of the patriarch's female monastery of Saint Nicholas; it has a length of fifty-three cubits, separating on the left the houses of the monastery, and on the right the public road. It turns toward the north, keeping to the alley; separating on the right the church of Saint Nicholas, and on the left the houses of the monastery, it has a length of eighteen and a half cubits. It inclines toward the east; it has a length of three cubits. It bends slightly toward the north; it has a length of one cubit. It passes again toward the east for a length of five cubits. Again it turns toward the east; it has a length of four and a half cubits. Then again it inclines toward the east; it has a length of four and a half cubits. Again it turns toward the north, separating on the right the houses of Saint Nicholas, and on the left the houses of the monastery, and proceeds as far as the wall of the upper house of the imperial treasury, it has a length of twelve cubits. It inclines slightly toward the west; it has a length of two cubits. It passes again toward the north, separating on the left the alley which is opposite the workshop of the monastery, and on the right the houses of my majesty, upon which wall is placed the omphalion ^B of the imperial treasury, and the solarium built of walnut wood, equal in situation to the uncovered solarium; it has a length of twenty-three cubits. It turns toward the west, separating on the left the alley and the workshop of the monastery, and on the right the houses of my majesty; it has a length of fifteen cubits. It inclines toward the north, separating on the left the vacant space which is situated behind the presbytery of the church of the monastery, and on the right the houses of my majesty; it has a length of sixteen cubits. Again it inclines toward the west, separating on the left the transept of the church of the monastery, and on the right the four-walnut-wood structure of my empire; it has a length of nine cubits. Again it turns toward the north, separating on the left the iconostasium of my majesty, and on the right the four-walnut-wood structure; it has a length of twelve cubits; in which there is also...

TO THE LEARNED READER

Vineyards paying tribute to the holy monastery of the All-Holy Theotokos Kecharitomene (Full of Grace), situated around the exterior part of the Life-Giving Spring.

Basilius Calogerites has a vineyard of three modia, less one-sixth of a modius; he pays 23 ^A ceratia. The widow of Tzimnogulin: 3 modia; he pays 1 nomisma and 20 ceratia. The widow of Plyperini: 2 1/2 modia; he pays 18 ceratia. Demetrius Canoa: 5 1/5 modia; he pays 1 nomisma and 3 ceratia. The priest Canoa, his brother: 3 1/2 modia; he pays 1 nomisma and 12 ceratia. Apothion Lithognomon: 6 1/10 modia; he pays 1 nomisma and 16 ceratia. Gunius (or Junius) Centarchus: 5 modia; he pays 1 nomisma and 16 ^B ceratia. Joannes Tzibitzulus: 3 1/3 modia and 3 minūta; he pays 1 nomisma and 6 1/2 ceratia. Constans Galotes: 2 1/4 modia; he pays 18 ceratia. Macarius Cursares: 2 1/8 modia; he pays 17 ceratia. Lampadius Panoplus: 4 1/10 modia; he pays 1 nomisma and 9 ceratia. Theodorus Ceprus, or Hortulanus: 6 modia; he pays 2 nomismata.

The total sum ^C is 15 nomismata and 8 1/2 ceratia.

Because the document is incomplete, we refer the notes corresponding to the letters to the following page.

The Tax Revenue of our Monastery of the Most Holy Theotokos Kecharitomene, from those outside our courtyard.

^AHouse of Sophianos with its surrounding area: 2 nomismata. House of Euphemia near the house of Sophianos: 15 ceratia. House of Bardales, or Curaamenes: 15 ceratia. House of Capasus: 1 nomisma. House of Angeline the priest's wife: 12 ceratia. House of her daughter: 1 ceration. House of Surumina: 12 ceratia. House of Garatzias: 15 ceratia. House of Syroplos with vineyard: 3 nomismata. House of Pelseanos: 1 nomisma. House of Butzas: 1 nomisma. House of Theodora Cathares the superintendent of the old-age home: 12 ceratia. House of Geracares: 12 ceratia. House of Rudsoa: 1 nomisma, 3 ceratia. House of Thomaidis the nurse of Tzucena: 12 ceratia. House of Tzuci: 1 nomisma. House of Canpurnea: 12 ceratia. House of Catacalos, which Manitzonites occupies: 18 ceratia. Another house near this one: 21 ceratia.

The sum total has 17 nomismata, 13 ceratia according to the true calculation 17 nomismata, 15 ceratia.

Notes of Montfaucon

• This figure indicates the genitive plural of *modios*; but *modion* or *modios* (for both are said) was a measure containing forty pounds of grain, with which an area of two hundred ulnae of land was sown. Hence it happened that that area of land was also called a "modius," and it is so understood in this place. b *Ceratia*, or siliquae, were the twenty-fourth part of a nomisma or solidus. c *Numisma*, a type of currency, which some call a solidus, others an aureus, about which more broadly below in its own place. d Here, at first, a *delta* had been placed, in whose place a *gamma* has been written by another hand. e First hand here read "1 ceration." Then, the former having been deleted, these were substituted: "2 [ceratia]." The sum set within agrees with the characters first placed, not with the substituted ones. This small amount seems to be something to be subtracted, not added, if the proportion is kept as it usually is in the table. f By this note, not 15, is indicated, and this is evident both from the calculation and because the letter *epsilon* is wont to be written in almost this way in these tables. g In Chapter 79 of the Typicon it is ordered that if imperial houses are brought into the power of the monastery of Kecharitomene, as declared there, the houses of the outer courtyard are to be changed into rental properties. It is evident from this table that this has happened; and thus these payments were the price of the rented houses. From this you may observe how spacious these houses were, of which a portion would be a domicile for so many families. h *Papadia* is the wife of a *papas* or presbyter. i Legend must be *gerocomitissa*, the superintendent of the *gerocomion*. A *gerocomion* is a house in which poor old men are nourished.

The annual revenue from external sources for the Monastery of the Theotokos Kecharitomene, and the accounts.

The Bakery ^A House located near the Warehouse House formerly of Sophianos House of Tzegoudes The matted [structure] of Sophianos House of Latouros House [workshop] belonging to the same Another house of Tauros and of the same House near it Two houses of the Apedou House of Mauraganos House of Maurianos Another of the same, in total The vineyard House of Papa Zagaras House of Thomaïs [of Thoma]* House of Michael Charastias House of Triantaphyllos** House of Mauros House of the Mylonissa [female miller] House of Charatzias And a vineyard of *modopoulion*** Joannes the Serb, of the *modopoulion* vineyard ^B

Revenue from taxation which is paid externally to the Monastery of the Theotokos Kecharitomene, and annual expenses.

Mancipium or Bakery: 20 nomismata, 1 ceration House of the Warehouse: 2 nomismata, 12 ceratia House formerly of Sophianos: 5 nomismata House of Tzegude: 15 ceratia House, mats of Sophianos: 1 nomisma House of Laturus ^C House or workshop of the same: 1 nomisma Another house of the same in Taurus: 2 nomismata, 12 ceratia House near it: 1 nomisma, 12 ceratia Two houses of the Apedus: 21 ceratia House of Mauraganus: 1 nomisma, 12 ceratia House of Maurianus: 9 ceratia Another house of the same also: 21 ceratia Vineyard: 3 ceratia House of the *papas* or presbyter Zagara: 1 nomisma, 12 ceratia House of Thomaidis: 15 ceratia House of Michael Charatzia: 1 nomisma House of Triantaphyli: 12 ceratia House of Mauri: 18 ceratia House of Milonissa or Miller's house House of Charatzia And a vineyard of *modopulii* Joannes Servus, *modopulii* vineyard: 6 nomismata

Total sum: 50 nomismata, 9 ceratia. True calculation: 51 nomismata, 7 ceratia.

Montfaucon's notes

* Of Taurus. That is, situated in the forum which was called the Taurus. ** *Triantaphyllon* is rose in Greek, by which name many among us are called. *** What is called here *modopoulion* is called in the preceding page of the Codicem *ampelopoulion* [little vineyard]. Where these words are read, though deformed by ink-blots: these two words seem to signify a recent vineyard; for in the Greek of the middle ages *poulos* is a foal, and metaphorically a youth, fresh, diminutive.