64 Chapter 1 physical monastery, in itself, is not an ideal reflected in the canon. Rather, we find imperial and episcopal ideals of monastic segregation and submission. Justinian’s Novels The last case study discussed in this chapter were the Novels of Justinian. The most important Novels dealing with monastic mobility are Novel 5 and Novel 133.213 Together they provide more extensive rules on monastic travel than either Basil’s Rules or the Chalcedonian canon. Novel 5 focusses on a few specific scenarios of monks leaving monasteries and the consequences these have for property and the position of the monk. Novel 133, on the other hand, provides regulations that would affect the freedom for monks in communal monasteries to travel in general. More clearly than in the Rules of Basil and the canon of Chalcedon, an ideal for monks to mostly stay in their monasteries might be discerned in the Novels. Monastic travel is discouraged, especially transferring from one monastic community to another. Similar to the canon and the Rules of Basil, the Novels harbour a negative judgement on some types of mobility. Monks transferring from one monastery to another is considered undesirable, and abbots and bishops are to prevent the entrance of monks who came from another monastery. Vagrancy, here in the context of moving from one monastery to another, is even presented as the result of an unstable soul and a threat to the dignity of monks. The potential danger of leaving the monastery, as indicated by the Novel, is the possibility of distraction and interruption of the monastic lifestyle. The connection of spiritual harm to monastic mobility is similar to Basil’s concerns, but while in Basil’s Rules spiritual harm may be the result of mobility (but not necessarily), in Justinian’s Novel it seems that wandering reflects a spiritual deficit (i.e. an unstable flighty soul). It seems that Justinian’s laws are mainly concerned with the reputation and dignity of the whole monastic body, which bishops and abbots are to guarantee, rather than necessarily protecting an individual monk from potential spiritual harm (as is reflected in some of Basil’s questions and answers). The Novels also include more precise measures to limit and control monastic mobility. Similar to the previous case studies, it is important to note that none of the Novels prohibit monastic mobility altogether. They either focus on specific types of mobility or on the necessary permission. In addition, the chapter has pointed out some nuances with regard to the Novels’ stance to monastic mobility.214 To conclude, none of the three cases discussed provides a clear and absolute ban on monastic travel, but all three do reflect concerns regarding travel. Although there are similarities to be found, the specific concerns are different in each of the texts. They reflect 213 In addition Novel 123.42 repeats some of the regulations of Novel 5. 214 E.g., recognising different rules for different types of monks, assuming mobility to happen, and allowing mobility with permission.
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