On Ambiguity in the Cistercian Sign Language

ON AMBIGUITY IN THE CISTERCIAN SIGN LANGUAGE Robert A. Barakat Introduction. The gestural sign language used in Cistercian monasteries illustrates, perhaps uniquely, an artificial language or code which has, in a millenium of use, taken on some characteristics of natural languages. Its origin is reasonably well documented, yet many sources still can contribute to its lexicon. It shows both dependence on and independence of the native languages of the brothers in a particular monastery. Whether and how to use it prove to be divisive questions. It exists for communication, but by its nature it introduces ambiguities which may frustrate communication. Silence has been a part of the contemplative life from the earliest times, but the founders of orders also recognized the need for men to communicate among themselves. St. Pacomius in A.D. 328, despite his imposition of silence upon his monks, allowed for some use of signs, as did St. Basil the Great, who founded the Order of Basilians (van Rijnberk 1954:6). St. Benedict , in the sixth century, also imposed restrictions on speech: Let us do what the prophet says: "I said, 'I will guard my ways, that I may not sin with my tongue. I have set a guard on my mouth.' I was mute and was humbled, and kept silence even from good things, " Here the Prophet shows that if the spirit of silence ought to lead us at times to refrain even from good speech, so much the more ought the punishment for sin make us avoid evil words. Therefore, since the spirit of silence is so important, permission to speak should rarely be granted even to perfect disciples, even though it be for good, holy, edifying conversation; for it is written, "In much speaking you will not escape sin" and in another place, "Death and life are in the power of the tongue." (Rule for Monasteries. VI, Doyle tr. 1948: 20-21). Sign Language Studies 8 Three orders still use the Rule of St. Benedict, the Cluniacs, the Cistercians, and the Trappists (Order of Cistercians of the Strict Observance). They still enjoin silence, especially in certain parts of the monastery and at stated times; but allow decorous speech at other times. As St. Hildegard writes: "Inhumanus est, hominem in taciturnitate semper esse et non loqui" (Migne 1886:col. 1056). Outside the "Great Silence," which extends from seven or eight at night to the same hour of the following morning, these orders permit spoken communication, at least "edifying conversation. " Complete silence is required during meals, except for the monk who is reading to the silent eaters in the refectory. Benedict had considered the contingencies here: If something is needed, then one is to make some audible sign, say knocking on the table with one's knuckles, so that the item will be brought to him (XXXVIII, Doyle tr. 1948:56). It may be that the signs permitted earlier by Sts. Pacomius and Basil were of a similar kind, but it is as likely that clearly visible gestures expressing need during silence, and able to be responded to equally silently, were taken as natural and innocent enough not to need mention. just when a fixed system of signs was first introduced into monastic life is uncertain. Signs are definitely mentioned in the cloister of Beaume under the Abbe Berno (Sackur 1892) who later founded the Order of Cluny in 909. His successor, St. Odon adopted a system of signs for his community which included 296 signs (van Rijnberk 1954:9). Around 1005 there is mention of another list that included signs very much like those of Berno (Buyssens 1956:538). Beginning with the first part of the 11th century, there are several sign lists of various proveniences noted in the literature. Among these are two in Anglo-Saxon (c.1050) and one that is believed to stem from the first but dated in the 15th century (Kluge 1885:110-140). When St. Robert founded a monastery at Citeaux in 1096 for his new order of Reformed Benedictines, later to become the Trappists (Order of Cistercians of the Strict Observance), he introduced a sign language immediately. This may be the source of both lists; but, at any...