Of the decanica, or people, as they came to desire their blessing or prayers, or consult them about important business. As appears from Sulpicius Severus 78, who, speaking of St. Martin, says,' he sat in one secretarium, and the presbyters in another, receiving the people's salutes, and hearing their causes.' 9. Du Fresne thinks these secretaria, or at least some part prisons of of them, were also used as ecclesiastical prisons, or places of the church. confinement, sometimes for delinquent clergymen, and that then they were called decaneta, or decanica; which is a term used in both the Codes and some Councils, as Gothofred 79 and some others explain it, for a prison belonging to the church. In the Theodosian Code there is a law of Arcadius so, which orders heretics to be expelled from all places which they possessed, whether under the name of churches, or diaconica, or decanica. Now, that the decanica here means a place of custody or restraint for delinquents belonging to the church, Gothofred proves from another law among Justinian's Novels $1, which orders such delinquents to be shut up in the decanica of the church, there to suffer condign punishment. And by this we are led to understand what is meant by the decanica spoken of in the Acts of the Council of Ephesus 82, which the Latin translator, by mistake, renders tribunal, whereas it should be the prison of the church. Some take it to be no more than another name for the diaconicum, or a corruption of it; others derive it from díkŋ, and so make it denote a tribunal. Which are errors both alike: for it seems to have been a more general name than the diaconicum, including all such places of the church as were made use of to put offending clerks into a more decent confinement, which was not any one place, but several that were made use of to that purpose, such 78 Dialog. 2. c. I. See n. 75, preceding. 79 In Cod. Theod. 1. 16. tit. 5. de Hæret. leg. 30. (t. 6. p. 150. col. dextr.) Decanica... præbuere usum quendam carceris et custodiæ ecclesiasticæ. 80 L. 16. tit. 5. leg. 30. (ibid. p. 149.) Cuncti hæretici procul dubio noverint, omnia sibi loca hujus urbis adimenda esse, sive sub ecclesiarum nomine teneantur, sive quæ diaconica appellantur, vel etiam de canica. 81 Novel. 79. c. 3. (t. 5. p. 367.) Et retrudantur in locis, quæ decaneta nuncupantur, pœnas competentes passuri, &c. Græc., év Tois καλουμένοις δεκανικοῖς, κ. τ. λ. 82 Libell. Basil. Diacon, ad Theodos. in C. Ephes. part. 1. c. 30. (t.3. p. 427 d.) . . . . Τοῦ συλληφθέντος ἐκ μέρους παρὰ τῶν ὑπηρετῶν, καὶ ἐν τῷ δικανικῷ τυπτηθέντος διαφόρως, κ.τ.λ. as the catechumenia, as well as the diaconica, or secretaria, in which respect they had all the name of decanica or carceres, the prisons of the church. Which seems pretty evident from what Du Fresne 83 has observed out of an Epistle of Pope Gregory II. to the Emperor Leo Isaurus 54, where he says, 'when any one had offended, the bishops were used to confine him as in a prison, in one of the secretaria, or diaconica, or catechumena of the church.' Which implies, that all these places were made use of upon occasion for the confinement and punishment of delinquents, and then they had peculiarly the name of decanica, or prisons of the church. metato 10. There is another name for a place belonging to the of the michurch in Theodorus Lector $5, which has as much puzzled tatorium, or interpreters as the former; that is, uraтóptov, or μeтaτó- rium. plov, as the modern Greeks call it. Goar, in his Notes upon the Euchologium 56, thinks it should be mensatorium, from mensa, a table; and so he expounds it a place of refreshment for the singers, where they might have bread and wine to recreate them after service. Du Fresne 87 deduces it from 83 In Paul. Silent. p. 594. (ut supra, p. 234. n. 84. Nam cum nefas ducerent prisci ecclesiæ pontifices, reos clericos una cum reis sæcularibus eodem carcere detineri, seu quod suam in eos auctoritatem ac jurisdictionem servare ac tueri, vel, quod vero similius est, cum clericis suis mitius agere vellent, quam solent ordinarii judices, illos in ecclesiarum secretariis, sceuophylaciis, aut catechumeniis detinebant, quousque per penitentiam iis impositam, quam ἐπιτίμιον vocant, peractamque, sua expiassent delicta ac crimina: ita Gregorius II. PP. in Epist. 2. ad Leonem Isaurum in 7. Synodo Pontifices, &c. 84 Ep. 2. (CC. t. 7. p. 25 d.) 'Eáv τις ἁμαρτήσῃ σοι, βασιλεῦ, δημεύεις τὸν οἶκον αὐτοῦ καὶ γυμνοῖς, ἐάσας ἔχειν τὴν ψυχὴν, καὶ τέλος κἀκεῖνον ἢ ἀπάγχεις, ἢ ἀποκεφαλίζεις, ἡ ἐξορίζεις, καὶ ἀλλοδαπῆ αὐτὸν ποιεῖς τῶν tékvov kai távtwv tŵv ovyyevŵv kаì φίλων αὐτοῦ. Οἱ ἀρχιερεῖς οὐχ οὕτως ἀλλ ̓ ὅταν ἁμάρτῃ τις, καὶ ἐξομολογήσηται, ἀντὶ τῆς ἀγχόνης καὶ τοῦ ἀποκεφαλισμοῦ, περιτιθέασιν εἰς τὸν τράBINGHAM, VOL. III. K xŋλov aỶтov тò evayyéλɩov KaÌ TÒV 85 L. 2. (v. 3. p. 573. 5.) Οἱ ἐπίβου 86 [Not. 4. in Ord. Magn. Fer. Quint. &c. (p. 626.)... Lectio peσaToplov retinenda judicatur, quasi mensatorium sit locus nimirum ad australe latus altaris, in quo mensa panem et cibos alios cantoribus et ecclesiæ ministris, ministerio nonnunquam nimis laborioso pertæsis, exhibet. ED.] 87 In Paul. Silent. p. 595. (ut supr. р. 235. n. 86.) Verum cum diaconicum, seu secretarium Sophianum, amplum fuerit triclinium, neque unico duntaxat, sed variis constiterit cubiculis, multo probabilius videtur Of the metatum, which is a term of frequent use in the Civil Law, and signifies a station in the Cursus Publicus, where entertainment was given to those that travelled upon public business. Suicerus 88 makes it to be the same with the diaconicum or salutatorium, the saluting-house, and thinks it should be read minsatorium from mensa, or from μívoros, a dish; because here was a table erected, not for entertainment, but for receiving such things as were brought and laid upon it. But I like best the conjecture of Musculus, who renders it mutatorium, [in his translation of Theodorus Lector,] as supposing it to be a corruption of that Latin word, which signifies what we call an apodyterium, or vestry, where the ministers changed their habit; and so it is agreed on all hands, that it was a part of the diaconicum, or but another name for it, though men differ so much in their sentiments when they come to account for the reason of it. 11. The author of the Constitutions in his description of the gazophyla- church mentions 59 also certain places called pastophoria, cium and pastopho ria. hancce inde sortitum appellationem, exedra ecclesiæ adjuncta, cujus meminit Anastasius in Gregorio IV.: Fecit etiam juxta Acoliti pro quiete Pontificis, ubi post orationes matutinales, vel missarum officia, ejus valeant membra soporari, hospitium parvum, sed honeste constructum, et picturis decoravit eximiis. Ita metatorium seu diaconicum, amplum triclinium fuit, in quo et imperator diversari, si quando a publicis curis vellet secedere, et pietati vacare, et diaconi considere, et synodi peragi, clerici delinquentes includi, sacra ecclesiæ vasa, ministeria, et vestes asservari, atque adeo ipse ædituus, vel qui templi conservandi curam habebat, habitare poterant. 88 Thes. Eccles. voce, Meraτwpιov. (t. 2. p. 365.) Meтarάpiov, sive μutaróptov est, quod alias vocatur diakovkov,item άσжασTIKÓν... Corruptum autem videri possit hoc vocabulum, pro μvσaτópiov, a mensa, quæ ibi ad res reponendas erecta erat; unde etiam μινσάλια apud Graecos, et avτιμίνσια; sive a μίνσος, quod ferculum notat. 89 L. 2. c. 57. (Cotel. v. 1. p. 261.) Ἐξ ἑκατέρων τῶν μερῶν τὰ παστοφό ρια πρὸς ἀνατολήν. which, according to his account, were buildings on each side of the church toward the east end of it. But what use they were put to we can learn no further from that author; save only that he tells us in another place 90, the deacons were used to carry the remains of the eucharist thither when all had communicated. Whence Durantus, measuring ancient customs by the practice of his own times, absurdly concludes 91, that the pastophorium was the ark where the pyx and wafer were laid; as if there was any similitude betwixt a pyx and a building on each side of the temple. Bona 92 with a little more reason thinks the pastophorium was only another name for sceuophylacium or diaconicum. But indeed it seems to have been a more general name, including not only the diaconicum, but also the gazophylacium or treasury, and the habitations of the ministers, and custodes ecclesiæ, or as some think they are otherwise called, paramonarii, mansionarii, and martyrarii, the mansionaries or keepers of the church. For the word pastophorium is a name taken from the Septuagint translation of the Old Testament, Ezek. 40, 1793, where it is used for the chambers in the outward court of the temple. And St. Jerom in his Comment 94 upon the place observes, that what the Septuagint call pastophoria, and the Latins from them cubicula, is in the translations of Aquila and Symmachus rendered gazophylacium and exedra; and he tells us they were chambers of the treasury, and habitations nequer. 1709. p. 1045.) Kai eionγαγέ με εἰς τὴν αὐλὴν τὴν ἐσωτέραν, καὶ ἰδοὺ παστοφόρια [Alex. γαζοφυ si De Ritibus, &c. l. I. c. 16. n. λάκια] καὶ περίστυλα [Sym. ἐξέδραι] 7. (p. 40.) Hunc locum, ubi arcula κύκλῳ τῆς αὐλῆς, τριάκοντα παστος includitur, παστοφόριον non impro-φόρια ἐν τοῖς περιστύλοις, κ.τ.λ. ED.] prie veteres appellarunt. Reliquiæ eucharistiæ in pastophoria inferebantur Clementis sæculo....Pastophoriorum mentionem facit Josephus, 1. 5. de Bello Judaico, c. 5. Plane illius loci, in quo pyxis includitur, religionem, &c. 90 L. 8. c. 13. (ibid. p. 405.) Aaβόντες οἱ διάκονοι τὰ περισσεύοντα, εἰσφερέτωσαν εἰς τὰ παστοφόρια. 92 Rer. Liturg. 1. 1. c. 24. n. 2. (p. 248.) Locus, in quo indumenta et vasa sacra reconduntur, a Græcis διακονικὸν, σκευοφυλακεῖον, παστοpopetov....a Latinis vestiarium, sacrarium, secretarium, et barbara voce sacristia nuncupatur. 93 [Ex Ed. Lambert. Bos. (Fra 94 In Ezek. 40, 17. p. 640. (t. 5. p. 477 d.) Pro thalamis triginta, quos vertere Septuaginta, sive gazophylaciis atque cellariis, ut interpretatus est Aquila, Symmachus posuit ééopas....quæ habitationi Levitarum atque Sacerdotum erant præparatæ.-In Ezek. 42. 1. p. 652. (ibid. p. 510 c.) Eductus autem est in gazophylacium, sive, ut Symmachus....et Septuaginta transtulerunt, exedram, vel, ut Theodotic, maσтоpóρiov, quod in thalamum ver♦ titur. for the priests and Levites round about the court of the temple. Therefore I think there is no question to be made, but that the pastophoria in the Christian Church were places put to the same use as in the Jewish Temple, from which the name is borrowed. For the Church had her gazophylacia, or treasuries, as well as the Temple; which appears from a canon of the fourth Council of Carthage 94, which forbids the offerings of persons at variance one with another, to be received either in the treasury or the sanctuary;' so that the treasury was a distinct place from the corban in the sanctuary, and therefore most probably to be reckoned among the pastophoria of the church. Here all such offerings of the people were laid up, as were not thought proper to be brought to the altar, but rather to be sent to the bishop's house, as some ancient canons give direction in the case. Particularly among those called the Canons of the Apostles we find two 95 to this purpose; That beside bread and wine nothing should be brought to the altar, save only new ears of corn and grapes, and oil for the lamps, and incense for the time of the oblation; but all other fruits should be sent els oikov, to the repository, (or treasury, it may be,) as first-fruits for the bishop and presbyters, and not be brought to the altar, but be by them divided among the deacons and other clergy. The pastophoria were also habitations for the bishop and clergy, and the guardians or keepers of the church, as Schelstrate 96 rightly concludes from another passage in St. Jerom 97, where he explains pastophorium to be the chamber or habitation, where the ruler of the temple dwelt. So that it seems to have been 94 C. 93. (t. 2. p. 1207 b.) Oblationes dissidentium fratrum, neque in sacrario, neque in gazophylacio, recipiantur. 95 Cann. 4. 5. See b. 5. ch. 4. 8. I. vol. 2. p. 158. latter part of n. 97. 96 C. Antioch. Restitut. dissert. 3. c. 4. n. 5. de Can. 2. (p. 186.) Quid vero pastophorium significet, asserit D. Hieronymus in Esaiam, quod nimirum sit thalamus, in quo habitat præpositus templi. Thafamus autem idem hic omnino est, quod habitaculum; unde apud Esdram sic legitur: Exsurgens Es dras in pastophorium Jonathæ, et hospitatus illic, non gustavit panem nec bibit aquam. Quo ex loco satis manifeste colligitur, quid pastophoria olim significarunt. 97 In Esai. [c. 22, 15. (t. 4. p. 318 b.) Præcipitur Isaiæ prophetæ ut ingrediatur ad eum qui habitat in tabernaculo, quod Hebraice dicitur SOCHEN, ad Sobnam præpositum templi....Sochen autem vel tabernaculum interpretatur, vel pastophorion, hoc est thalamus, in quo habitat præpositus templi. ED.] |