anchorite. Anchorites are those ascetic hermits who embraced the highest degree of monastic life by retreating into the Egyptian desert and living in complete seclusion and self-mortification (see
The annals of the Coptic church abound in names of anchorites who lived between the third and seventh centuries. An anchorite could spend many decades in caves or cells cut off from all human contact until some saintly men’s footsteps were directed to the spot where he dwelt, this encounter usually taking place when the anchorite’s death was imminent. Thereupon, he would acquaint his visitors with his life story. When death came, the anchorite would be buried in the sand.
Anchorite’s cave, Wādī al-Natrūn.
The synaxarion lists the dates for the commemoration of saints, many of whom were anchorites, notably Anbā Būlā (paul of thebes; 2 Amshīr), Apa Nofar (onophrius; 16 Ba’ūnah), Anbā pidjimi (11 Kiyahk), Anbā hādrā (12 Kiyahk), Anbā misā’īl (13 Kiyahk), Anbā timotheus (23 Kiyahk), Anbā Kārās (Cyrus; 8 Abīb), and the penitent mary the egyptian (6 Baramūdah). But however numerous the names of anchorites included in the Synaxarion, the Paradise of the Fathers (Budge, 1907), and the various manuscripts kept at Coptic monasteries, there must have been many more anchorites who lived and died unknown to history.
The man credited with instituting the anchoritic life is Anbā Būlā, the anchorite or hermit par excellence who spent eighty years as a recluse in the Eastern Desert before he was visited by saint antony, who later buried him and wrote his life story. Antony is also credited with instituting anchoritic life, although he had supplies brought to him every six months, and after twenty years, received many visitors who were directed by him to the ascetic way of life. Similarly, Anbā Kārās was discovered by a holy man named Anbā pambo after fifty-seven years of solitary life. Anbā Samuel the Confessor (see samu’īl of qalamūn) recorded the history of Anbā moses; Saint Babnūdah wrote the life stories of Apa Nofar and Anbā Timotheus; Anbā isaac, abbot of al-Qalamūn monastery, wrote those of Anbā Miṣā’il and Anbā Ghalyūn; and Anbā Buqṭur (see victor), the abbot of Dayr al-Zujāj (see enaton), wrote the life stories of many more anchorites. Coptic monasteries include the names of other anchorites, such as Anbā harmīnā, Anbā Iliyyā, Anbā Sīlās, Anbā Ḥizīqyāl, Anbā Murqus al-Tarmaqī, and Anbā Ulāgh.
For the most part, anchorites were initially cenobites who belonged to certain monasteries. Anbā Pidjimi spent twenty-four years in the company of elderly monks, and when they had all died, he went out in search of solitude. Apa Nofar, we are told, was so moved by the stories he heard about anchorites that he decided to become one; and Anbā Ghalyūn lived to an advanced age at dayr anbā samū’īl of qalamūn before he finally became an anchorite.
On the other hand, some anchorites never belonged to a monastery. As in the case of Anbā Būlā, this was because monasticism had not yet been established. Mary the Egyptian embarked on a life of solitude in the desert without having previously belonged to a convent, and was later met by Anbā Zosima (Zosimus), who wrote her story.
The extent of physical subjugation and self-mortification that many anchorites endured can be inferred from the fact that Anbā Būlā lived on a daily ration of half a loaf of bread, said to have been brought to him by a raven. This is reminiscent of the story of the prophet Elijah, who was similarly supported by God near the brook Cherith (1 Kings 17:2–6).
Apa Nofar dwelt close to a palm tree and a spring of water. Anbā Pidjimi and Anbā Moses each fed on herbage and drank dewdrops off leaves of trees. It should not, however, be assumed that anchorites were ethereal figures or phantasmal beings, as some believed. Some anchorites, we are told, suffered mortal diseases in their seclusion: Anbā Timotheus was afflicted by a liver disease, and Apa Nofar died of fever.
Certain of them were also subject to the weaknesses of the flesh, as in the case of Anbā Moses, who eventually repented with the help of Anbā Samuel the Confessor and partook of Holy communion before he departed this life.
As to clothing, we are told that Anbā Būlā wove palm leaves and fibers into a garment. A few anchorites, however, went naked as a token of mortification of the flesh: Apa Nofar grew his hair long to cover his body. Anbā Pidjimi preferred, after a period of nakedness, to cover his body, since God gave raiment to Adam and Eve, and since the cherubim cover their bodies with their wings. We also note that Mary the Egyptian hid behind a tree on seeing Anbā Zosima, and asked him to give her his cloak to cover herself.
Anchorites spent their lives in constant communion with God. We read of certain anchorites who were directed to alter the course of their lives for the benefit of others. Anbā Pidjimi left the desert for a mountain cave in the vicinity of his native town, where through his influence and teachings people were led to better lives and to embrace Christianity. Anbā Hādrā became a cenobite who exercised the gift of healing and was eventually consecrated bishop of Aswan.
Anchorites, on the whole, led angelic lives while completely unknown to the outside world and immersed themselves in prayer and meditation.