Benedict: REGULA S.P.N. BENEDICTI

Obsculta, o fili, præcepta magistri, et inclina aurem cordis tui et admonitionem pii patris libenter excipe et efficaciter conple, ut ad eum per oboedientiæ laborem redeas, a quo per inoboedientiæ desidiam recesseras. Ad te ergo nunc mihi sermo dirigitur, quisquis abrenuntians propriis voluntatibus, Domino Christo vero Regi militaturus oboedientiæ fortissima atque præclara arma sumis. In primis, ut quidquid agendum inchoas bonum, ab eo perfici instantissima oratione deposcas, ut qui nos iam in filiorum dignatus est numero conputare, non debet aliquando de malis actibus nostris contristari.

Listen, O son, to the precepts of the master, and incline the ear of your heart, and willingly receive the admonition of a pious father and effectually complete it, that you may return, through the labor of obedience, to Him from whom you had withdrawn through the sloth of disobedience. To you, therefore, my discourse is now directed—whoever, renouncing your own wills, you take up the most strong and most illustrious arms of obedience, to be a soldier for the Lord Christ, the true King. First of all, that whatever good you begin to undertake, you should beg by most urgent prayer to be perfected by Him, so that He who has deigned already to reckon us in the number of sons should not at any time be saddened by our evil acts.

Ita enim ei omni tempore de bonis suis in nobis parendum est ut non solum iratus pater suos non aliquando filios exheredet, sed nec ut metuendus dominus inritatus a malis nostris, ut nequissimos servos perpetuam tradat ad poenam qui eum sequi noluerint ad gloriam.

For thus, on account of his good things in us, he must at all times be obeyed, so that not only an angry father may not at some time disinherit his sons, but also that the Lord to be feared, provoked by our evils, may not hand over to perpetual punishment the most wicked servants who were unwilling to follow him unto glory.

Exurgamus ergo tandem aliquando excitante nos Scriptura ac dicente: Hora est iam nos de somno surgere, et apertis oculis nostris ad deificum lumen adtonitis auribus audiamus divina cotidie clamans quid nos admonet vox dicens: Hodie si vocem eius audieritis, nolite obdurare corda vestra. Et iterum: Qui habet aures audiendi audiat, quid Spiritus dicat ecclesiis. Et quid dicit? Venite, filii, audite me; timorem Dei docebo vos. Currite dum lumen vitæ habetis, ne tenebræ mortis vos conprehendant.

Let us arise, then, at last, Scripture rousing us and saying: It is now the hour for us to rise from sleep, and, our eyes opened to the deific light, with astonished ears let us hear the divine voice daily crying out what it admonishes us, saying: Today, if you will have heard his voice, do not harden your hearts. And again: He who has ears for hearing, let him hear what the Spirit says to the churches. And what does it say? Come, children, hear me; I will teach you the fear of God. Run while you have the light of life, lest the darkness of death overtake you.

Et quærens Dominus in multitudine populi cui hæc clamat operarium suum iterum dicit: Quis est homo qui vult vitam et cupit videre dies bonos? Quod si tu audiens respondeas: Ego, dicit tibi Deus: Si vis habere veram et perpetuam vitam, prohibe linguam tuam a malo et labia tua ne loquantur dolum; deverte a malo et fac bonum, inquire pacem et sequere eam. Et cum hæc feceritis, oculi mei super vos et aures meas ad preces vestras, et antequam me invocetis, dicam vobis: Ecce adsum. Quid dulcius ab hac voce Domini invitantis nos, fratres carissimi? Ecce pietate sua demonstrat nobis Dominus viam vitæ.

And the Lord, seeking in the multitude of the people the workman of his to whom he cries these things, again says: Who is the man who wills life and longs to see good days? But if you, hearing, should answer: I, God says to you: If you wish to have true and perpetual life, restrain your tongue from evil and your lips that they speak not guile; turn away from evil and do good, inquire of peace and follow it. And when you shall have done these things, my eyes [will be] upon you and my ears toward your prayers, and before you invoke me, I will say to you: Behold, I am here. What is sweeter than this voice of the Lord inviting us, dearest brothers? Behold, by his piety the Lord shows to us the way of life.

Succinctis ergo fide vel observantia bonorum actuum lumbis nostris, per ducatum Evangelii pergamus itinera eius, ut mereamur eum qui nos vocavit in regnum suum videre. In cujus regni tabernaculo si volumus habitare, nisi illuc bonis actibus curritur, minime pervenitur. Sed interrogemus cum Propheta Dominum dicentes ei: Domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo? Post hanc interrogationem, fratres, audiamus Dominum respondentem et ostendentem nobis viam ipsius tabernaculi, dicens: Qui ingreditur sine macula et operatur iustitiam; qui loquitur veritatem in corde suo, qui non egit dolum in lingua sua; qui non fecit proximo suo malum, qui obprobrium non accepit adversus proximum suum; qui malignum diabulum aliqua suadentem sibi cum ipsa suasione sua a conspectibus cordis sui respuens deduxit ad nihilum, et parvulos cogitatos eius tenuit et adlisit ad Christum; qui timentes Dominum de bona observantia sua non se reddunt elatos, sed ipsa in se bona non a se posse, sed a Domino fieri existimantes, operantem in se Dominum magnificant, illud cum Propheta dicentes: Non nobis, Domine, non nobis, sed nomini tuo da gloriam; sicut nec Paulus Apostolus de prædicatione sua sibi aliquid inputavit dicens: Gloria Dei sum id quod sum; et iterum ipse dicit: Qui gloriatur, in Domino glorietur.

Therefore, with our loins girded by faith or by the observance of good acts, let us proceed along his paths under the guidance of the Gospel, that we may merit to see him who has called us into his kingdom. In the tabernacle of whose kingdom, if we wish to dwell, unless one runs thither by good acts, one by no means arrives. But let us ask with the Prophet the Lord, saying to him: Lord, who will dwell in your tabernacle, or who will rest on your holy mountain? After this question, brothers, let us hear the Lord answering and showing to us the way of that tabernacle, saying: He who enters without stain and works justice; who speaks truth in his heart, who has not done deceit on his tongue; who has not done evil to his neighbor, who has not received opprobrium against his neighbor; who, when the malignant devil is suggesting something to him, spurning him with his very suggestion from the sight of his heart has brought him down to nothing, and has held his little thoughts and dashed them against Christ; who, fearing the Lord, do not render themselves puffed up because of their good observance, but, considering that these good things in themselves are not able to be by themselves but are done by the Lord, magnify the Lord working in them, saying this with the Prophet: Not to us, Lord, not to us, but to your name give glory; just as neither did the Apostle Paul impute anything to himself from his preaching, saying: By the Glory of God I am what I am; and again he himself says: He who glories, let him glory in the Lord.

Unde et Dominus in Evangelio ait: Qui audit verba mea hæc et facit ea, similabo eum viro sapienti qui ædificavit domum suam super petram; venerunt flumina, flaverunt venti, et inpegerunt in domum illam, et non cecidit, quia fundata erat super petram. Hæc conplens Dominus expectat nos cotidie his suis sanctis monitis factis nos respondere debere. Ideo nobis propter emendationem malorum huius vitæ dies ad indutias relaxantur, dicente Apostolo: An nescis quia patientia Dei ad pænitentiam te adducit? Nam pius Dominus dicit: Nolo mortem peccatoris, sed convertatur et vivat.

Whence also the Lord in the Gospel says: Whoever hears these my words and does them, I will liken him to a wise man who built his house upon rock; the rivers came, the winds blew, and struck against that house, and it did not fall, because it was founded upon rock. In fulfilling these things, the Lord awaits us daily, that we ought to answer his holy admonitions with deeds. Therefore for us, for the amendment of the evils of this life, days are granted as a truce, the Apostle saying: Or do you not know that the patience of God leads you to repentance? For the pious Lord says: I do not will the death of the sinner, but that he be converted and live.

Cum ergo interrogassemus Dominum, fratres, de habitatore tabernaculi eius, audivimus habitandi præceptum; sed si conpleamus habitatoris officium, erimus heredes regni cælorum. Ergo præparanda sunt corda nostra et corpora sanctæ præceptorum oboedientiæ militanda, et quod minus habet in nos natura possibile, rogemus Dominum, ut gratiæ suæ iubeat nobis adiutorium ministrare. Et si, fugientes gehennæ poenas, ad vitam volumus pervenire perpetuam, dum adhuc vacat et in hoc corpore sumus et hæc omnia per hanc lucis vitam vacat implere, currendum et agendum est modo quod in perpetuo nobis expediat.

Therefore, when we have asked the Lord, brothers, about the inhabitant of his tabernacle, we have heard the precept for dwelling; but if we fulfill the office of the inhabitant, we shall be heirs of the kingdom of heaven. Therefore our hearts must be prepared and our bodies must be conscripted for the holy obedience of the precepts; and as to what is less possible in us by nature, let us ask the Lord to command that the assistance of his grace be ministered to us. And if, fleeing the penalties of Gehenna, we wish to attain to life perpetual, while there is still leisure and we are in this body and through this life of light it is open to fulfill all these things, we must now run and do what will be expedient for us forever.

Constituenda est ergo nobis dominici scola servitii. In qua institutione nihil asperum, nihil grave nos constituturos speramus; sed et si quid paululum restrictius, dictante æquitatis ratione, propter emendationem vitiorum vel conservationem caritatis processerit, non ilico pavore perterritus refugias viam salutis, quæ non est nisi angusto initio incipienda. Processu vero conversationis et fidei, dilatato corde inenarrabili dilectionis dulcedine curritur via mandatorum Dei, ut ab ipsius numquam magisterio discedentes, in eius doctrinam usque ad mortem in monasterio perseverantes passionibus Christi per patientiam participemur, ut et regno eius mereamur esse consortes.

Therefore a school of the Lord’s service must be established for us. In this institution we hope to establish nothing harsh, nothing grave; but even if something a little more restricted should arise, with the reason of equity dictating, for the emendation of vices or the conservation of charity, do not straightway, terrified with fear, flee the way of salvation, which is to be begun only with a narrow beginning. But with the progress of conversation and faith, the heart being dilated by the ineffable sweetness of dilection, one runs the way of the commandments of God, so that, never departing from His magistery, persevering in His doctrine until death in the monastery, we may be made participants of the passions of Christ through patience, that we may also merit to be fellow-sharers of His kingdom.

Amen.

Caput 1: De generibus monachorum

Chapter 1: On the kinds of monks

Monachorum quattuor esse genera, manifestum est. Primum coenobitarum, hoc est monasteriale, militans sub regula vel abbate. Deinde secundum genus est anachoritarum id est heremitarum, horum qui non conversationis fervore novicio, sed monasterii probatione diuturna, qui didicerunt contra diabulum multorum solacio iam docti pugnare, et bene extructi fraterna ex acie ad singularem pugnam heremi, securi iam sine consolatione alterius, sola manu vel brachio contra vitia carnis vel cogitationum, Deo auxiliante, pugnare sufficiunt.

It is manifest that there are four kinds of monks. The first is of the cenobites, that is, the monasterial kind, militant under a rule or an abbot. Then the second kind is of anchorites, that is, hermits—those who, not by the novice fervor of conversion, but by long probation of the monastery, have learned, already taught by the solace of many, to fight against the devil; and, well built up, from the fraternal battle line to the single combat of the desert, now secure without another’s consolation, with hand or arm alone, against the vices of the flesh or of thoughts, with God aiding, they suffice to fight.

Tertium vero monachorum teterrimum genus est sarabaitarum, qui nulla regula adprobati, experienta magistra, sicut aurum fornacis, sed in plumbi natura molliti, adhuc operibus servantes sæculo fidem, mentiri Deo per tonsuram noscuntur. Qui bini aut terni aut certe singuli sine pastore, non dominicis sed suis inclusi ovilibus, pro lege eis est desideriorum voluptas, cum quidquid putaverint vel elegerint, hoc dicunt sanctum, et quod noluerint, hoc putant non licere. Quartum vero genus est monachorum quod nominatur girovagum, qui tota vita sua per diversas provincias ternis aut quaternis diebus per diversorum cellas hospitantur, semper vagi et numquam stabiles, et propriis voluntatibus et guilæ inlecebris servientes, et per omnia deteriores sarabaitis.

The third indeed and most foul genus of monks is that of the Sarabaites, who are approved by no rule, nor by experience as their mistress, as gold is by the furnace, but softened in the nature of lead; still by their works keeping faith with the world, they are known to lie to God by their tonsure. These, in twos or threes or at any rate singly, without a shepherd, enclosed not in the Lord’s but in their own sheepfolds, have for a law the pleasure of desires; since whatever they have thought or chosen, this they say is holy, and what they have not wished, this they think is not permitted. The fourth indeed genus of monks is that which is called gyrovague, who throughout their whole life through various provinces, for three or four days, lodge as guests in the cells of various people, always vagrant and never stable, serving their own wills and the enticements of gluttony, and in all things worse than the Sarabaites.

De quorum omnium horum miserrima conversatione melius est silere quam loqui. His ergo omissis, ad coenobitarum fortissimum genus disponendum, adiuvante Domino, veniamus.

Concerning the most wretched way of life (conversation) of all these, it is better to be silent than to speak. Therefore, these set aside, let us come, with the Lord aiding, to arranging the most stalwart kind of coenobites.

Caput 2: Qualis debeat esse abbas

Chapter 2: What kind of man the abbot ought to be

Abbas qui præesse dignus est monasterio semper meminere debet quod dicitur et nomen maioris factis implere. Christi enim agere vices in monasterio creditur, quando ipsius vocatur pronomine, dicente apostolo: Accepistis spiritum adoptionis filiorum, in quo clamamus: Abba, Pater. Ideoque abbas nihil extra præceptum Domini quod sit debet aut docere aut constituere vel iubere, sed iussio eius vel doctrina fermentum divinæ iustitiæ in discipulorum mentibus conspargatur, memor semper abbas quia doctrinæ suæ vel discipulorum oboedientiæ, utrarumque rerum, in tremendo iudicio Dei facienda erit discussio. Sciatque abbas culpæ pastotis incumbere quidquid in ovibus paterfamilias utilitatis minus potuerit invenire.

The abbot who is worthy to preside over a monastery must always remember what is said, and fulfill by deeds the name of the “greater.” For he is believed to act in the vicariate of Christ in the monastery, since he is called by His title, the Apostle saying: You have received the Spirit of adoption of sons, in whom we cry: Abba, Father. And so the abbot ought to teach, or constitute, or command nothing that is outside the precept of the Lord; but let his command or teaching be scattered as the leaven of divine justice in the minds of the disciples, the abbot always mindful that of his own doctrine and of the disciples’ obedience—of both matters—there will have to be an examination at the dreadful judgment of God. And let the abbot know that the fault of the shepherd rests upon him for whatever of usefulness the paterfamilias may be able to find lacking in the sheep.

Tantumdem iterum erit ut, si inquieto vel inoboedienti gregi pastoris fuerit omnis diligentia adtributa et morbidis earum actibus universa fuerit cura exhibita, pastor eorum in iudicio Domini absolutus dicat cum Propheta Domino: Iustitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi; ipsi autem contemnentes spreverunt me, et tunc demum inoboetientibus cursæ suæ ovibus poena sit eis prævalens ipsa mors.

It shall be the same again: if all diligence has been attributed by the pastor to a restless or inobedient flock, and entire care has been exhibited for their morbid actions, the pastor, absolved in the judgment of the Lord, may say to the Lord with the Prophet: I have not hidden your justice in my heart; I have spoken your truth and your salvation; but they, contemning, have spurned me; and then at length, for the sheep of his care who are inobedient, let death itself be the prevailing penalty for them.

Ergo, cum aliquis suscipit nomen abbatis, duplici debet doctrina suis præesse discipulis, id est omnia bona et sancta factis amplius quam verbis ostendat, ut capacibus discipulis mandata Domini verbis proponere, duris corde vero et simplicioribus factis suis divina præcepta monstrare. Omnia vero quæ discipulis docuerit esse contraria, in suis factis indicet non agenda, ne aliis prædicans ipse reprobus inveniatur, ne quando illi dicat Deus precanti: quare tu enarras iustitias meas et adsumis testamentum meum per os tuum? tu vero odisti disciplinam et proiecisti sermones meos post te, et:qui in fratris tui oculo festucam videbas, in tuo trabem non vidisti.

Therefore, when someone assumes the name of abbot, he ought to preside over his disciples with a twofold doctrine, that is, to show all good and holy things by deeds more than by words, so that to capacious disciples he may propose the mandates of the Lord by words, but to the hard of heart and the more simple he may show the divine precepts by his deeds. Moreover, everything which he shall have taught to be contrary for the disciples, let him indicate by his own deeds as not to be done, lest, while preaching to others, he himself be found reprobate, lest at some time God say to him as he prays: why do you recount my justices and take my testament upon your mouth? but you have hated discipline and have cast my words behind you, and: you who were seeing the speck in your brother’s eye, did not see the beam in your own.

Non ab eo persona in monasterio discernatur. Non unus plus ametur quam alius, nisi quem in bonis actibus aut oboedientia invenerit meliorem. Non convertenti ex servitio præponatur ingenuus, nisi alia rationabilis causa existat.

Let no persona in the monastery be discerned by him. Let not one be loved more than another, unless he shall have found someone better in good acts or in obedience. Let not a freeborn man be preferred over one converting from servitude, unless there exists another reasonable cause.

Quod si ita, iustitia dictante, abbati visum fuerit, et de cuiuslibet ordine id faciet; sin alias, propria teneant loca, quia: Sive servus sive liber, omnes in Christo unum sumus et sub uno Domino æqualem servitutis militiam baiulamus, quia: Non est apud Deum personarum acceptio. Solummodo in hac parte apud ipsum discernimur, si meliores ab aliis in operibus bonis et humiles inveniamur. Ergo æqualis sit ab eo omnibus caritas, una præ beatur in omnibus secundum merita disciplina.

If, with justice dictating, it shall have seemed so to the abbot, he will do this even with respect to whoever’s rank; but if otherwise, let them hold their own places, because: Whether slave or free, we are all one in Christ, and under one Lord we bear an equal soldiery of servitude, because: There is not with God an acceptance of persons. Only in this respect are we distinguished before him, if we are found better than others in good works and humble. Therefore let equal charity from him be toward all; let one discipline be afforded among all according to merits.

In doctrina sua namque abbas apostolicam debet illam semper formam servare in qua dicit: Argue, obsecra, increpa, id est, miscens temporibus tempora, terroribus blandimenta, dirum magistri, pium patris ostendat affectum, id est indisciplinatos et inquietos debet durius arguere, oboedientes autem et mites et patientes, ut in melius proficiant obsecrare, neglegentes et contemnentes ut increpat et corripiat admonemus. Neque dissimulet peccata delinquentiump; sed ut, mox ut coeperint oriri, radicitus ea ut prævalet amputet, memor periculi Heli sacerdotis de Silo. Et honestiores quidem atque intellegibiles animos prima vel secunda admonitione verbis corripiat, inprobos autem et duros ac superbos vel inoboedientes verberum vel corporis castigatio in ipso initio peccati coerceat, sciens scriptum: Stultus verbis non corrigitur, et iterum: Percute filium tuum virga et liberabis animam eius a morte.

For in his doctrine the abbot ought always to keep that apostolic form in which it says: Argue, obsecra, increpa—that is, fitting times to times, blandishments to terrors—let him show the grim disposition of a master, the tender disposition of a father; that is, he ought to chide more harshly the undisciplined and restless, but to beseech the obedient and gentle and patient, that they may advance for the better; the negligent and the contemning, we admonish, that he rebuke and correct. Nor let him dissemble the sins of delinquents; but, as soon as they begin to arise, let him, so far as he prevails, cut them off at the root, mindful of the peril of Eli the priest of Shiloh. And the more honorable and intelligent minds let him correct with words at the first or second admonition; but the wicked and the hard and the proud or the disobedient let him restrain, at the very beginning of the sin, by blows or by bodily castigation, knowing it is written: Stultus verbis non corrigitur, and again: Percute filium tuum virga et liberabis animam eius a morte.

Meminere debet semper abbas quod est, meminere quod dicitur, et scire quia cui plus committitur, plus ab eo exigitur. Sciatque quam difficilem et arduam rem suscipit, regere animas et multorum servire moribus, et alium quidem blandimentis, alium vero increpationibus, alium suasionibus; et secundum unuscuiusque qualitatem vel intellegentiam, ita se omnibus conformet et aptet ut non solum detrimenta gregis sibi commissi non patiatur, verum in augmentatione boni gregis gaudeat.

The abbot ought always to remember what he is, to remember what he is called, and to know that to whom more is committed, more is required from him. And let him know how difficult and arduous a task he undertakes: to rule souls and to serve the morals of many—one indeed by blandishments, another by rebukes, another by persuasions; and according to each one’s quality or intelligence, thus let him conform and adapt himself to all, so that he not only does not suffer the detriments of the flock committed to him, but indeed may rejoice in the augmentation of a good flock.

Ante omnia, ne dissimulans aut parvipendens salutem animarum sibi commissarum, ne plus gerat sollicitudinem de rebus transitoriis et terrenis atque caducis, sed semper cogitet quia animas suscepit regendas, de quibus et rationem redditurus est. Et ne causetur de minori forte substantia , meminerit scriptum: Primum quærite regnum Dei et iustitiam eius, et hæc omnia adicientur vobis, et iterum: Nihil deest timentibus eum. Sciatque quia qui suscipit animas regendas paret se ad rationem reddendam. Et quantum sub cura sua fratrum se habere scierit numerum, agnoscat pro certo quia in die iudicii ipsarum omnium animarum est redditurus Domino rationem, sine dubio addita et suæ animæ. Et ita, timens semper futuram discussionem pastoris de creditis ovibus, cum de aliis ratiociniis cavet, redditur de suis sollicitus, et cum de monitionibus suis emendationem aliis subministrat, ipse efficitur a vitiis emendatus.

Before all things, let him not, by dissembling or slighting the salvation of the souls entrusted to him, carry more solicitude for transitory, terrene, and perishable things; but let him always consider that he has undertaken souls to be governed, for which he is also going to render an account. And let him not plead on account of a perhaps lesser substance , let him remember what is written: Seek first the kingdom of God and his righteousness, and all these things shall be added to you, and again: Nothing is lacking to those who fear him. And let him know that whoever undertakes souls to be governed prepares himself for rendering an account. And according to whatever number of brothers he knows himself to have under his care, let him recognize for certain that on the day of judgment he is going to render to the Lord an account of all those souls, without doubt with that of his own soul added. And thus, ever fearing the future examination of the shepherd concerning the entrusted sheep, while he is wary of other reckonings, he is rendered solicitous about his own; and when by his admonitions he supplies amendment to others, he himself is made amended from vices.

Caput 3: De adhibendis ad consilium fratribus

Chapter 3: On bringing in the brothers to counsel

Quotiens aliqua præcipua sunt in monasterio, convocet abbas omnem congregationem et dicat ipse unde agitur. Et audiens consilium fratrum tractet apud se et quod utilius iudicaverit faciat. Ideo autem omnes ad consilium vocari diximus, quia sæpe iuniori Dominus revelat quod melius est.

As often as there are any principal matters in the monastery, let the abbot call together the whole congregation and let him himself state what is being dealt with. And, hearing the counsel of the brothers, let him deliberate within himself and do what he shall judge more useful. We have said, moreover, that all are to be called to counsel for this reason, because often to the younger the Lord reveals what is better.

Sic autem dent fratres consilium cum omni humilitatis subiectione, et non præsumant procaciter defendere quod eis visum fuerit; et magis in abbatis pendat arbitrio, ut quod salubrius esse iudicaverit, ei cuncti oboediant. Sed sicut discipulos convenit oboedire magistro, ita et ipsum provide et iuste condecet cuncta disponere.

Thus, moreover, let the brothers give counsel with every subjection of humility, and let them not presume to defend procaciously what has seemed good to them; rather, let it depend on the abbot’s arbitration, so that, what he shall have judged to be more salutary, all obey him. But just as it befits the disciples to obey the master, so also it befits him to dispose all things providently and justly.

In omnibus igitur omnes magistram sequentur regulam, neque ab ea temere declinetur a quoquam. Nullus in monasterio proprii sequatur cordis voluntatem. Neque præsumat quisquam cum abbate suo proterve aut foris monasterium contendere.

Therefore in all things let all follow the Rule as their mistress, and let it not be rashly turned aside from by anyone. Let no one in the monastery follow the will of his own heart. Nor let anyone presume to contend with his abbot insolently or outside the monastery.

Quod si præsumpserit, regulari disciplinæ subiaceat. Ipse tamen abbas cum timore Dei et observatione regulæ omnia faciat, sciens se procul dubio de omnibus iudiciis suis æquissimo iudici Deo rationem redditurum. Si qua vero minora agenda sunt in monasterii utilitatibus, seniorum tantum utatur consilio, sicut scriptum est: Omnia fac cum consilio, et post factum non pæniteberis.

But if he shall have presumed to do so, let him be subject to regular discipline. The abbot himself, however, should do all things with the fear of God and the observance of the rule, knowing without doubt that he will render an account for all his judgments to God, the most equitable Judge. But if any lesser matters are to be carried out for the utilities of the monastery, let him make use only of the counsel of the elders, as it is written: Do everything with counsel, and after the deed you will not repent.

Caput 4: Quæ sunt instrumenta bonorum operum

Chapter 4: What are the instruments of good works

In primis Dominum Deum diligere ex toto corde, tota anima, tota virtute. Deinde proximum tamquam seipsum. Deinde non occidere.

In the first place, to love the Lord God with all the heart, all the soul, all the strength. Then the neighbor as oneself. Then not to kill.

Non adulterare. Non facere futum. Non concupiscere.

Do not commit adultery. Do not steal. Do not covet.

Non falsum testimonium dicere. Honorare omnes homines. Et quod sibi quis fieri non vult, alio ne faciat.

Not to speak false testimony. To honor all men. And that which one does not want to be done to himself, let him not do to another.

Abnegare semetipsum sibi ut sequatur Christum. Corpus castigare. Delicias non amplecti.

To abnegate oneself to oneself, in order to follow Christ. To chastise the body. Not to embrace delights.

Ieiunium amare. Pauperes recreare.Nudum vestire. Infirmum visitare.

To love fasting. To refresh the poor.To clothe the naked. To visit the infirm.

Mortuum sepelire. In tribulatione subvenire. Dolentem consolari.

To bury the dead. To succor in tribulation. To console the sorrowing.

Sæculi actibus se facere alienum. Nihil amori Christi præponere. Iram non perficere.

To make oneself alien to the acts of the age. To prefer nothing to the love of Christ. Not to bring anger to perfection.

Iracundiæ tempus non reservare. Dolum in corde non tenere. Pacem falsam non dare.

Do not reserve time for irascibility. Do not hold deceit in the heart. Do not give false peace.

Caritatem non derelinquere. Non iurare ne forte periuret. Veritatem ex corde et ore proferre.

Not to abandon charity. Not to swear, lest perchance one perjure himself. To proffer truth from heart and mouth.

Malum pro malo non reddere. Iniuriam non facere, sed et factas patienter sufferre. Inimicos diligere.

Not to render evil for evil. Not to do injury, but also to suffer patiently the injuries done. To love enemies.

Maledicentes se non remaledicere, sed magis benedicere. Persecutionem pro iustitia sustinere. Non esse superbum.

Not to curse back those who are cursing, but rather to bless. To endure persecution for justice. Not to be proud.

Non vinolentum. Non multum edacem. Non somnulentum.

Not vinolent. Not very edacious. Not somnolent.

Non pigrum. Non murmuriosum. Non detractorem.

Not slothful. Not murmurous. Not a detractor.

Spem suam Deo committere. Bonum aliquid in se cum viderit, Deo adplicet, non sibi. Malum vero semper a se factum sciat et sibi reputet.

To commit his hope to God. When he has seen some good in himself, let him attribute it to God, not to himself. But as for evil, let him always know it to have been done by himself and impute it to himself.

Diem iudicii timere. Gehennam expavescere. Vitam æternam omni concupiscentia spiritali desiderare.

To fear the day of judgment. To be terrified at Gehenna. To desire eternal life with every spiritual concupiscence.

Mortem cotidie ante oculos suspectam habere. Actus vitæ suæ omni hora custodire. In omni loco Deum se respicere pro certo scire.

To have death daily before one’s eyes as suspect. To keep watch over the acts of one’s life at every hour. To know for certain that, in every place, God regards one.

Cogitationes malas cordi suo advenientes mox ad Christum adlidere et seniori spiritali patefacere.Os suum a malo vel pravo eloquio custodire. Multum loqui non amare. Verba vana aut risui apta non loqui.

To dash evil cogitations, when they come to his heart, at once against Christ, and to lay them open to the spiritual senior. To guard his mouth from evil or depraved speech. Not to love to speak much. Not to speak vain words or those apt for laughter.

Risum multum aut excussum non amare. Lectiones sanctas libenter audire. Orationi frequenter incumbere.

Not to love much or boisterous laughter. Gladly to listen to sacred lections. Frequently to apply oneself to prayer.

Mala sua præterita cum lacrimis vel gemitu cotidie in oratione Deo confiteri. De ipsis malis de cetero emendare. Desideria carnis non efficere.

To confess to God in prayer every day, with tears or with groaning, one’s past evils. To make amends for those same evils henceforth. Not to carry into effect the desires of the flesh.

Voluntatem propriam odire. Præceptis abbatis in omnibus oboedire, etiam si ipse aliter - quod absit - agat, memores illud dominicum præceptum: Quæ dicunt facite, quæ autem faciunt facere nolite. Non velle dici sanctum antequam sit, sed prius esse quod verius dicatur.

To hate one’s own will. To obey in all things the precepts of the abbot, even if he himself acts otherwise - God forbid - mindful of that Lord’s precept: What they say, do; but what they do, do not do. Not to wish to be called holy before he is, but first to be what may more truly be said.

Præcepta Dei factis cotidie adimplere. Castitatem amare. Nullum odire.

To fulfill the precepts of God daily in deeds. To love chastity. To hate no one.

Zelum non habere. Invidiam non exercere. Contentionem non amare.

Not to have jealous zeal. Not to exercise envy. Not to love contention.

Elationem fugere. Et seniores venerare. Iuniores diligere.

Flee pride. And venerate the elders. Love the younger.

In Christi amore pro inimicis orare. Cum discordante ante solis occasum in pacem redire. Et de Dei misericordia numquam desperare.

In the love of Christ to pray for enemies. With the discordant one to return into peace before the sun’s setting. And never to despair of the mercy of God.

Ecce hæc sunt instrumenta artis spiritalis. Quæ cum fuerint a nobis die noctuque incessabiliter adimpleta et in die iudicii reconsignata, illa mercis nobis a Domino reconpensabitur quam ipse promisit: Quod oculus non vidit nec auris audivit, quæ præparavit Deus his qui diligunt illum. Officina vero ubi hæc omnia diligenter operemur claustra sunt monasterii et stabilitas in congregatione.

Behold, these are the instruments of the spiritual art. When they have been by us, day and night, incessantly fulfilled, and on the Day of Judgment re-consigned, that reward will be recompensed to us by the Lord which he himself promised: What eye has not seen nor ear heard, which God has prepared for those who love him. The workshop, indeed, where we are to work all these things diligently is the cloister of the monastery and stability in the congregation.

Caput 5: De oboedentia

Chapter 5: On Obedience

Primus humilitatis gradus est oboedientia sine mora. Hæc convenit his qui nihil sibi a Christo carius aliquid existimant. Propter servitium sanctum quod professi sunt seu propter metum gehennæ vel gloriam vitæ æternæ, mox aliquid imperatum a maiore fuerit, ac si divinitus imperetur, moram pati nesciant in faciendo.

The first step of humility is obedience without delay. This befits those who reckon nothing to themselves as dearer than Christ. On account of the holy service which they have professed, or on account of the fear of Gehenna or the glory of eternal life, as soon as anything has been commanded by a superior, as if it were commanded divinely, let them not know how to suffer delay in doing it.

De quibus Dominus dicit: Obauditu auris oboedivit mihi. Et item dicit doctoribus: Qui vos audit me audit. Ergo hii tales, relinquentes statim quæ sua sunt et voluntatem propriam deserentes, mox exoccupatis manibus et quod agebant imperfectum relinquentes, vicino oboedentiæ pede iubentis vocem factis sequuntur, et veluti uno momento prædicta magistri iussio et perfecta discipuli opera, in velocitate timoris Dei, ambæ res communiter citius explicantur. Quibus ad vitam æternam gradiendi amor incumbit, ideo angustam viam arripiunt, unde Dominus dicit: Angusta via est quæ ducit ad vitam, ut non suo arbitrio viventes et desideriis suis et voluptatibus oboedientes, sed ambulantes alieno iudicio et imperio, in coenobiis degentes abbatem sibi præesse desiderant. Sine dubio hii tales illam Domini imitantur sententiam qua dicit: Non veni facere voluntatem meam, sed eius qui misit me.

Of whom the Lord says: With the hearing of the ear he obeyed me. And likewise he says to the doctors: He who hears you hears me. Therefore such as these, leaving at once the things that are their own and deserting their own will, straightway, with their hands un-busied and leaving unfinished what they were doing, with the foot of obedience close at hand they follow the voice of the one commanding by deeds; and, as if in a single moment, both the aforesaid order of the master and the perfected works of the disciple, in the swiftness of the fear of God, both things together are more quickly carried out. Upon whom the love of stepping toward eternal life presses, therefore they seize the narrow way, whence the Lord says: Narrow is the way which leads to life, so that they live not by their own arbitrament and obey their own desires and pleasures, but, walking by another’s judgment and command, dwelling in coenobia they desire to have an abbot set over themselves. Without doubt such as these imitate that sententia of the Lord wherein he says: I came not to do my own will, but his who sent me.

Sed hæc ipsa oboedientia tunc acceptabilis erit Deo et dulcis hominibus, si quod iubetur non trepide, non tarde, non tepide, aut cum murmurio vel cum responso nolentis efficiatur, quia oboedientia quæ maioribus præbetur Deo exhibetur; ipse enim dixit: Qui vos audit me audit. Et cum bono animo a discipulis præberi oportet, quia hilarem datorem diligit Deus. Nam, cum malo animo si oboedit discipulus et non solum ore, sed etiam in corde si murmuraverit, etiam si impleat iussionem, tamen acceptum iam non erit Deo, qui cor eius respicit murmurantem. Et pro tali facto nullam consequitur gratiam, immo poenam murmurantium incurrit, si non cum satisfactione emendaverit.

But this very obedience will then be acceptable to God and sweet to men, if what is commanded be effected not timorously, not tardily, not tepidly, nor with murmuring or with the response of one unwilling; because the obedience which is rendered to superiors is exhibited to God; for he himself said: He who hears you hears me. And it ought to be offered by disciples with a good mind, because God loves a cheerful giver. For if a disciple obeys with a bad mind, and not only with the mouth but also in his heart murmurs, even if he fulfills the command, nevertheless it will no longer be acceptable to God, who looks upon his heart as it murmurs. And for such a deed he obtains no grace; nay rather he incurs the penalty of murmurants, unless he amend with satisfaction.

Caput 6: De taciturnitate

Chapter 6: On taciturnity

Faciamus quod ait Propheta: Dixi: custodiam vias meas, ut non delinquam in lingua mea. Posui ori meo custodiam, obmutui et humiliatus sum et silui a bonis. Hic ostendit Propheta, si a bonis eloquiis interdum propter taciturnitatem debet tacere, quanto magis a malis verbis propter poenam peccati debet cessari. Ergo quamvis de bonis et sanctis et ædificationum eloquiis perfectis discipulis propter taciturnitatis gravitatem rara loquendi concedatur licentia, quia scriptum est:In multiloquio non effugies peccatum, et alibi: Mors et vita in manibus linguæ. Nam loqui et docere magistrum condecet, tacere et audire discipulum convenit.

Let us do what the Prophet says: I said: I will guard my ways, that I may not transgress with my tongue. I set a guard on my mouth; I was struck dumb and was humbled, and I kept silence from good things. Here the Prophet shows that, if from good utterances one ought sometimes to be silent on account of taciturnity, how much more should one desist from evil words on account of the penalty of sin. Therefore, although concerning good and holy and edifying utterances a rare license of speaking is granted to perfect disciples on account of the gravity of taciturnity, because it is written: In much-speaking you will not escape sin, and elsewhere: Death and life are in the hands of the tongue. For it befits the master to speak and to teach; it is fitting for the disciple to be silent and to listen.

Et ideo, si qua requirenda sunt a priore, cum omni humilitate et subiectione reverentiæ requirantur. Scurrilitates vero vel verba otiosa et risum moventia æterna clusura in omnibus locis damnamus et ad talia eloquia aperire os non permittimus.

And therefore, if any things are to be asked of the prior, let them be asked with all humility and reverent subjection. Scurrilities, however, or idle words and those that move laughter we condemn to perpetual closure in all places, and we do not permit the mouth to be opened to such utterances.

Caput 7: De humilitate

Chapter 7: On humility

Clamat nobis Scriptura divina, fratres, dicens: Omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur. Cum hæc ergo dicit, ostendit nobis omnem exaltationem genus esse superbiæ. Quod se cavere Propheta indicat dicens: Domine, non est exaltatum cor meum neque elati sunt oculi mei, neque ambulavi in magnis neque in mirabilibus super me. Sed quid, si non humiliter sentiebam, si exaltavi animam meam, sicut ablactatum super matrem suam, ita retribues in animam suam.

Divine Scripture cries out to us, brothers, saying: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted. When therefore it says these things, it shows us that every exaltation is a kind of pride. Which the Prophet indicates that he guards against, saying: Lord, my heart has not been exalted, nor have my eyes been raised, nor have I walked in great things nor in marvels beyond me. But what then, if I was not thinking humbly, if I exalted my soul, like a weaned child upon his mother, so you will repay into his soul.

Unde fratres, si summæ humilitatis volumus culmen adtingere et ad exaltationem illam cælestem ad quam per præsentis vitæ humilitatem ascenditur, volumus velociter pervenire, actibus nostris ascendentibus scala illa erigenda est quæ in somnio Iacob apparuit, per quam ei descendentes et ascendentes angeli monstrabantur. Non aliud sine dubio descensus ille et ascensus a nobis intelligitur nisi exaltatione descendere et humilitate ascendere. Scala vero ipsa erecta nostra est vita in sæculo, quæ humiliato corde a Domino erigatur ad cælum.

Whence, brothers, if we wish to attain the summit of highest humility and to arrive swiftly at that celestial exaltation to which one ascends through the humility of the present life, that ladder which appeared in Jacob’s dream must be raised, with our acts ascending, by which angels descending and ascending were shown to him. Without doubt, that descent and ascent are understood by us as nothing else than to descend by exaltation and to ascend by humility. But the ladder itself, once set up, is our life in the world, which, with the heart humbled, is raised by the Lord to heaven.

Latera enim eius scalæ dicimus nostrum esse corpus et animam, in qua latera diversos gradus humilitatis vel disciplinæ evocatio divina ascendendo inseruit.

For the sides of that ladder we say are our body and our soul, upon which sides the divine evocation has inserted, in ascending order, the diverse grades of humility or of discipline.

Primus itaque humilitatis gradus est, si timorem Dei sibi ante oculos semper ponens, oblivionem omnimo fugiat et semper sit memor omnia quæ præcepit Deus, ut qualiter et contemnentes Deum gehenna de peccatis incendat et vita æterna quæ timentibus Deum præparata est, animo suo semper revolvat. Et custodiens se omni hora a peccatis et vitiis, id est cogitationum, linguæ, manuum, pedum vel voluntatis propriæ sed et desideria , æstimet se homo de cælis a Deo semper respici omni hora et facta sua omni loco ab aspectu Divinitatis videri et ab angelis omni hora renuntiari. Demonstrans nobis hoc Propheta, cum in cogitationibus nostris ita Deum semper præsentem ostendit dicens: Scrutans corda et renes Deus; et item: Dominus novit cogitationes hominum; et item dicit: Intellexisti cogitationes meas a longe; et: Quia cogitatio hominis confitebitur tibi. Nam ut sollicitus sit circa cogitationes suas perversas, dicat semper utilis frater in corde suo: Tunc ero immaculatus coram eo si observavero me ab iniquitate mea.

The first degree of humility, therefore, is this: if, putting the fear of God always before his eyes, he altogether shuns oblivion and is always mindful of all the things that God has commanded, and let him ever revolve in his mind how both Gehenna burns on account of sins for those who contemn God, and the eternal life which is prepared for those who fear God. And guarding himself at every hour from sins and vices—that is, of thoughts, of the tongue, of the hands, of the feet, or of his own will, and even desires , let a man esteem himself to be looked upon from the heavens by God at every hour, and his deeds in every place to be seen by the gaze of the Divinity and to be reported by the angels at every hour. The Prophet demonstrates this to us, when in our thoughts he thus shows God always present, saying: God searching the hearts and the reins; and likewise: The Lord knows the thoughts of men; and again he says: You have understood my thoughts from afar; and: For the thought of man will confess to you. For that he may be solicitous concerning his perverse thoughts, let the useful brother always say in his heart: Then shall I be immaculate before him if I shall have kept myself from my iniquity.

Voluntatem vero propriam ita facere prohibemur cum dicit Scriptura nobis: Et a voluntatibus tuis avertere. Et item rogamus Deum in oratione ut fiat illius voluntas in nobis. Docemur ergo merito nostram non facere voluntatem cum cavemus illud quod dicit Scriptura: Sunt viæ quæ putantur ab hominibus rectæ, quarum finis usque ad profundum inferni demergit, et cum item pavemus illud quod de neglegentibus dictum est: Corrupti sunt et abominabiles facti sunt in voluntatibus suis. In desideriis vero carnis ita nobis Deum credamus semper esse præsentem, cum dicit Propheta Domino: Ante te est omne desiderium meum.

But we are prohibited from thus doing our own will when Scripture says to us: And turn away from your wills. And likewise we ask God in prayer that his will be done in us. We are therefore rightly taught not to do our will when we beware that which Scripture says: There are ways which are thought by men to be straight, whose end plunges down to the depth of hell; and when likewise we dread that which has been said about the negligent: They have been corrupted and have been made abominable in their own wills. But in the desires of the flesh let us believe God to be thus always present to us, when the Prophet says to the Lord: Before you is my every desire.

Cavendum ergo ideo malum desiderium, quia mors secus introitum dilectationis posita est. Unde Scriptura præcepit dicens: Post concupiscentias tuas non eas. Ergo si oculi Domini speculantur bonos et malos et Dominus de cælo semper respicit super filios hominum, ut videat si est intellegens aut requirens Deum, et si ab angelis nobis deputatis cotidie die noctuque Domino factorum nostrorum opera nuntiantur, cavendum est ergo omni hora, fratres, sicut dicit in psalmo Propheta, ne nos declinantes in malo et inutiles factos aliqua hora aspiciat Deus et, parcendo nobis in hoc tempore, quia pius est et expectat nos converti in melius, ne dicat nobis in futuro: Hæc fecisti et tacui.

Therefore evil desire must be guarded against, because death is set beside the entrance of delectation. Whence Scripture has commanded, saying: Go not after your concupiscences. Therefore, if the eyes of the Lord watch the good and the evil and the Lord from heaven always looks upon the sons of men, to see if there is one understanding or seeking God, and if by the angels assigned to us the works of our deeds are reported to the Lord daily, by day and by night, it must be guarded against, then, at every hour, brothers, as the Prophet says in the psalm, lest God at some hour behold us turning aside into evil and made unprofitable, and, in sparing us at this time, because he is pious and awaits our being converted to the better, he should say to us in the future: These things you did, and I was silent.

Secundus humilitatis gradus est, si propriam quis non amans voluntatem desideria sua non delectetur implere, sed vocem illam Domini factis imitemur dicentis: Non veni facere voluntatem meam, sed eius qui me misit. Item dicit Scriptura: Voluntas habet poenam et necessitas parit coronam.

The second step of humility is, if someone, not loving his own will, does not take delight in fulfilling his desires, but rather let us imitate in deeds that voice of the Lord saying: I did not come to do my will, but his who sent me. Likewise Scripture says: Will has penalty, and necessity begets a crown.

Tertius humilitatis gradus est, ut quis pro Dei amore omni oboedientia se subdat maiori, imitans Dominum, de quo dicit Apostolus: Factus oboediens usque ad mortem.

The third grade of humility is that someone, for the love of God, should submit himself with all obedience to the superior, imitating the Lord, of whom the Apostle says: Made obedient unto death.

Quartus humulitatis gradus est, si in ipsa oboedientia duris et contrariis rebus vel etiam quibuslibet inrogatis iniuriis, tacite conscientia patientiam amplectatur et sustinens non lassescat vel discedat, dicente Scriptura: Qui perseveraverit usque in finem, hic salvus erit. Item: Confortetur cor tuum et sustine Dominum. Et ostendens fidelem pro Domino universa etiam contraria sustinere debere, dicit ex persona sufferentium: Propter te morte adficimur tota die, æstimati sumus ut oves occisionis. Et securi de spe retributionis divinæ subsecuntur gaudentes et dicentes: Sed in his omnibus superamus propter eum qui dilexit nos. Et item alio loco Scriptura: Probasti nos, Deus, igne nos examinasti sicut igne examinatur argentum; induxisti nos in laqueum; posuisti tribulationes in dorso nostro. Et ut ostendat sub priore debere nos esse, subsequitur dicens: Inposuisti homines super capita nostra. Sed et præceptum Domini in adversis et iniuriis per patientiam adimplentes, qui percussi in maxillam præbent et aliam, auferenti tunicam dimittunt et pallium, angarizati militario vadunt duo, cum Paulo apostolo falsos fratres sustinent et persecutionem sustinent, et maledicentes se benedicent.

The fourth degree of humility is, if in the very obedience, in hard and contrary things or even in whatever injuries inflicted, he silently in conscience embraces patience and, enduring, does not grow weary or depart, as Scripture says: He who will have persevered unto the end, he will be saved. Likewise: Let your heart be strengthened and wait for the Lord. And showing that the faithful one ought for the Lord to endure all things, even contraries, it says in the person of those suffering: For your sake we are put to death all the day long, we have been reckoned as sheep for slaughter. And secure in the hope of divine retribution they follow after rejoicing and saying: But in all these things we overcome because of him who loved us. And likewise in another place Scripture: You have proved us, O God; you have examined us by fire as silver is examined by fire; you have led us into a snare; you have placed tribulations upon our back. And to show that we ought to be under the prior, it follows saying: You have set men over our heads. But also fulfilling the precept of the Lord in adversities and injuries through patience, those who, struck on the cheek, offer the other also, to the one taking away the tunic they also allow the cloak, being pressed into service by a soldier they go two, with Paul the apostle endure false brothers and endure persecution, and, being reviled, they bless.

Quintus humilitatis gradus est, si omnes cogitationes malas cordi suo advenientes vel mala a se absconse commissa per humilem confessionem abbatem non celaverit suum. Hortans nos de hac re Scriptura dicens: Revela ad Dominum viam tuam et spera in eum. Et item dicit: Confitemini Domino quoniam bonus, quoniam in æternum misericordia eius. Et item Propheta: Delictum meum cognitum tibi feci et iniustitias meas non operui. Dixi: pronuntiabo adversum me iniustitias meas Domino, et tu remisisti impietatem cordis mei.

The fifth degree of humility is, if he does not conceal from his abbot, through humble confession, all evil thoughts coming to his heart, or the evils secretly committed by himself. Scripture exhorts us about this, saying: Reveal your way to the Lord and hope in him. And again it says: Give thanks to the Lord, for he is good, for his mercy is forever. And again the Prophet: I have made my offense known to you and I have not covered my injustices. I said: I will proclaim against myself my injustices to the Lord, and you have remitted the impiety of my heart.

Sextus humilitatis gradus est, si omni vilitate vel extremitate contentus sit monachus, et ad omnia quæ sibi iniunguntur velut operarium malum se iudicet et indignum, dicens sibi cum Propheta: Ad nihilum redactus sum et nescivi; ut iumentum factus sum apud te et ego semper tecum.

The sixth degree of humility is, if the monk is content with every vileness or extremity, and with regard to all things that are enjoined upon him judges himself as an evil workman and unworthy, saying to himself with the Prophet: I was reduced to nothing and I knew not; I was made as a beast of burden before you, and I am always with you.

Septimus humilitatis gradus est: si omnibus se inferiorem et viliorem non solum sua lingua pronuntiet, sed etiam intimo cordis credat affectu, humilians se et dicens cum Propheta: Ego autem sum vermis et non homo, obprobrium hominum et abiectio plebis. Exaltatus sum et humiliatus et confusus. Et item: Bonum mihi quod humiliasti me, et discam mandata tua.

The seventh grade of humility is: if he not only pronounces himself inferior and more vile than all with his own tongue, but also believes it with the inmost affection of the heart, humbling himself and saying with the Prophet: But I am a worm and not a man, the opprobrium of men and the outcast of the plebs. I have been exalted and humbled and confounded. And likewise: It is good for me that you have humbled me, and I shall learn your mandates.

Octavus humilitatis gradus est, si nihil agat monachus, nisi quod communis monasterii regula vel maiorum cohortatur exempla.

The eighth step of humility is, if the monk does nothing except what the common rule of the monastery or the examples of the elders exhort.

Nonus humilitatis gradus est, si linguam ad loquendum prohibeat monachus et taciturnitatem habens, usque ad interrogationem non loquatur, monstrante Scriptura quia in multoloquio non effugitur peccatum, et quia vir linguosus non dirigitur super terram.

The ninth degree of humility is, if the monk prohibits his tongue from speaking and, maintaining taciturnity, does not speak until questioned, Scripture demonstrating that in much-speaking sin is not escaped, and that a loquacious man is not directed upon the earth.

Decimus humilitatis gradus est, si non sit facilis ac promptus in risu, qui scriptum est: Stultus in risu exaltat vocem suam.

The tenth step of humility is, if he be not facile and prompt in laughter, for it is written: The fool in laughter exalts his voice.

Undecimus humilitatis gradus est, si cum loquitur monachus, leniter et sine risu, humiliter cum gravitate vel pauca verba et rationabilia loquatur, et non sit clamosus in voce, sicut scriptum est: Sapiens verbis innotescit paucis.

The eleventh degree of humility is this: if, when the monk speaks, he speak gently and without laughter, humbly with gravity, and in few and reasonable (rational) words, and let him not be clamorous in voice, as it is written: The wise man is made known by few words.

Duodecimus humilitatis gradus est, si non solum corde monachus, sed etiam ipso corpore humilitatem videntibus se semper indicet, id est Opere Dei, in oratorio, in monasterio, in horto, in via, in agro vel ubicumque sedens, ambulans vel stans, inclinato sit semper capite, defixis in terram aspectibus, reum se omni hora de peccatis suis æstimans iam se tremendo iudicio repræsentari æstimet, dicens sibi in corde semper illud, quod publicanus ille evangelicus fixis in terram oculis dixit: Domine, non sum dignus, ego peccator, levare oculos meos ad cælos. Et item cum Propheta: Incurvatus sum et humiliatus sum usquequaque. Ergo, his omnibus humilitatis gradibus ascensis, monachus mox ad caritatem Dei perveniet illam quæ perfecta foris mittit timorem, per quam universa quæ prius non sine formidine observabat absque ullo labore velut naturaliter ex consuetudine incipiet custodire, non iam timore gehennæ, sed amore Christi et consuetudine ipsa bona et dilectatione virtutum. Quæ Dominus iam in operarium suum mundum a vitiis et peccatis Spiritu Sancto dignabitur demonstrare.

The twelfth degree of humility is, if not only in heart the monk, but even by his very body he always indicate humility to those who see him, that is, at the Work of God, in the oratory, in the monastery, in the garden, on the road, in the field, or wherever, sitting, walking, or standing, let him always be with head inclined, with his gaze fixed upon the earth, accounting himself guilty at every hour for his sins; let him consider that he is already being presented to the tremendous judgment, saying to himself in his heart always that which that evangelical publican, with eyes fixed upon the earth, said: Lord, I, a sinner, am not worthy to lift my eyes to the heavens. And likewise with the Prophet: I am bent and I am humbled on every side. Therefore, with all these degrees of humility ascended, the monk will straightway arrive at that love of God which, being perfect, casts out fear, through which he will begin to keep, without any labor as it were naturally from consuetude, all the things which previously he observed not without dread, no longer by fear of Gehenna, but by love of Christ and by the consuetude itself, good, and the delectation of virtues. Which the Lord will deign now to show in his workman, cleansed from vices and sins, by the Holy Spirit.

Caput 8: De officiis divinis in noctibus

Chapter 8: On the divine offices in the nights

Hiemis tempore, id est a kalendas novembres usque in Pascha, iuxta considerationem rationis, octava hora noctis surgendum est, ut modice amplius de media nocte pausetur et iam digesti surgant. Quod vero restat post Vigilias a fratribus qui psalterii vel lectionum aliquid indigent, meditationi inserviatur. A Pascha autem usque ad supradictas novembres sic temperetur hora, ut Vigiliarum agenda parvissimo intervallo, quo fratres ad necessaria naturæ exeant, mox Matutini qui incipiente luce agendi sunt, subsequantur.

In wintertime, that is from the Kalends of November up to Easter, according to a rational consideration, one should rise at the eighth hour of the night, so that rest may be taken somewhat beyond the middle of the night and they may rise already digested. But what remains after the Vigils, by the brothers who need something of the Psalter or of readings, should be devoted to meditation. From Easter, however, up to the aforesaid November, let the time be so tempered that the business of the Vigils, with a very small interval—during which the brothers go out for the necessities of nature—be immediately followed by Matins, which are to be done at the beginning of light.

Caput 9: Quanti psalmi dicendi sunt nocturni

Chapter 9: How many psalms are to be said at Nocturns

Hiemis tempore suprascripto, in primis versu tertio dicendum: Domine, labia mea aperies, et os meum adnuntiabit laudem tuam. Cum subiungendus est tertius psalmus et Gloria. Post hunc, psalmum nonagesimum quartum cum antefana, aut certe decantandum. Inde sequatur ambrosianum, deinde sex psalmi cum antefanas.

During the aforesaid winter time, first, at the third verse it is to be said: Lord, you will open my lips, and my mouth will declare your praise. Then the third psalm is to be subjoined, and the Gloria. After this, the ninety-fourth psalm with an antiphon, or certainly it is to be chanted straight through. Thence let the Ambrosian [hymn] follow; then six psalms with antiphons.

Quibus dictis, dicto versu, benedicat abbas et, sedentibus omnibus in scamnis, legantur vicissim a fratribus in codice super analogium tres lectiones, inter quas et tria responsoria cantentur. Duo responsoria sine Gloria dicantur; post tertiam vero lectionem, qui cantat dicat Gloriam. Quam dum incipit cantor dicere, mox omnes de sedilia sua surgant ob honorem et reverentiam sanctæ Trinitatis.

With these things said, the verse having been said, let the abbot bless; and, with all seated on the benches, let three lessons be read in turn by the brothers from the book upon the lectern, and between them let three responsories be sung. Let two responsories be said without the Glory; but after the third lesson, let the one who sings say the Glory. When the cantor begins to say it, at once let all rise from their seats out of honor and reverence for the Holy Trinity.

Codices autem legantur in Vigiliis divinæ auctoritatis tam Veteris Testamenti quam Novi, sed et expositiones earum, quæ a nominatis et orthodoxis catholicis Patribus factæ sunt. Post has vero tres lectiones cum responsoria sua, sequantur reliqui sex psalmi cum Alleluia canendi. Post hos, lectio Apostoli sequatur ex corde recitanda, et versus, et supplicatio litaniæ, id est Quirie eleison.

But codices are to be read at the Vigils of divine authority both of the Old Testament and of the New, and also their expositions, which were made by notable and orthodox catholic Fathers. After these three readings with their responsories, let the remaining six psalms follow, to be sung with Alleluia. After these, let the reading of the Apostle follow, to be recited by heart, and a verse, and the supplication of the litany, that is, Kyrie eleison.

Et sic finiantur Vigiliæ nocturnæ.

And thus let the nocturnal Vigils be concluded.

Caput 10: Qualiter æstatis tempore agatur nocturna laus

CHAPTER 10: How the nocturnal praise is conducted in summertime

A Pascha autem usque ad kalendas novembres, omnis ut supra dictum est psalmodiæ quantitas teneatur excepto quod lectiones in codice propter brevitatem noctium legantur, sed pro ipsis tribus lectionibus una de Veteri Testamento memoriter dicatur, quam brevis responsorius subsequatur. Et reliqua omnia, ut dictum est, impleantur, id est ut numquam minus a duodecim psalmorum quantitate ad Vigilias nocturnas dicantur, exceptis tertio et nonagesimo quarto psalmo.

But from Pascha up to the Kalends of November, let the whole quantity of psalmody, as has been said above, be maintained, except that the readings are to be read from the book on account of the shortness of the nights; but in place of those three readings, let one from the Old Testament be recited from memory, which a brief responsory should follow. And let all the rest, as has been said, be fulfilled, that is, that never less than the quantity of twelve psalms be said at the Nocturnal Vigils, the 3rd and the 94th psalm excepted.

Caput 11: Qualiter diebus dominicis vigiliæ agantur

CHAPTER 11: How on Sundays the Vigils are to be held

Dominico die temperius surgatur ad Vigilias. In quibus Vigiliis teneatur mensura, id est, modulatis ut supra disposuimus sex psalmis et versu, residentibus cunctis disposite et per ordinem in subselliis, legantur in codice, ut supra diximus, quattuor lectiones cum responsoriis suis. Ubi tantum in quarto responsorio dicatur a cantante Gloria; quam dum incipit, mox omnes cum reverentia surgant.

On the Lord’s day let them rise earlier for the Vigils. In these Vigils let the measure be kept, that is, with six psalms and a versicle chanted, as we have set forth above; with all sitting properly and in order on the benches, let four readings be read from the book, as we said above, with their responsories. Where only at the fourth responsory let the Gloria be said by the cantor; and when he begins it, at once let all rise with reverence.

Post quibus lectionibus sequantur ex ordine alii sex psalmi cum antefanas sicut anteriores, et versu. Post quibus iterum legantur aliæ quattuor lectiones cum responsoriis suis, ordine quo supra. Post quibus dicantur tria cantica Prophetarum, quas instituerit abbas; quæ cantica cum Alleluia psallantur.

After which readings, let there follow in order another six psalms with antiphons, as the previous, and a verse. After which, again, let another four lessons be read with their responsories, in the order stated above. After which, let three Canticles of the Prophets be said, which the abbot shall have appointed; and let those canticles be sung with Alleluia.

Dicto etiam versu et benedicente abbate, legantur aliæ quattuor lectiones de Novo Testamento, ordine quo supra. Post quartum autem responsorium incipiat abbas hymnum Te Deum laudamus. Quo perdicto, legat abbas lectionem de Evangelia, cum honore et timore stantibus omnibus.

With the verse also said and the abbot giving a blessing, let another four lessons be read from the New Testament, in the order set forth above. After the fourth responsory, moreover, let the abbot begin the hymn Te Deum laudamus. When this has been finished, let the abbot read a lesson from the Gospel, all standing with honor and fear.

Qua perlecta, respondeant omnes Amen, et subsequatur mox abbas hymnum Te decet laus, et data benedictione incipiant Matutinos. Qui ordo Vigiliarum omni tempore tam æstatis quam hiemis æqualiter in die dominico teneatur, nisi forte - quod absit - tardius surgant, aliquid de lectionibus breviandum est aut responsoriis. Quod tamen omnino caveatur ne proveniat; quod si contigerit, digne inde satisfaciat Deo in oratorio per cuius evenerit neglectum.

When this has been read through, let all respond Amen, and let the abbot immediately follow with the hymn Te decet laus; and, the blessing having been given, let them begin Matins. This order of Vigils at all times, both of summer and of winter, is to be kept equally on the Lord’s Day, unless perhaps—which God forbid—they rise later, in which case something of the readings or of the responsories is to be shortened. Yet let this be altogether guarded against lest it come to pass; but if it should happen, let him by whose neglect it occurred make fitting satisfaction to God in the oratory.

Caput 12: Quomodo matutinorum sollemnitas agatur

Chapter 12: How the solemnity of Matins is to be performed

In Matutinis dominico die, in primis dicatur sexagesimus sextus psalmus, sine antefana, in directum. Post quem dicatur quinquagesimus cum Alleluia. Post quem dicatur centisemus septimus decimus et sexagesimus secundus.

At Matins on the Lord’s Day, first of all let the 66th psalm be said, without antiphon, straight through. After which let the 50th be said with Alleluia. After which let the 117th and the 62nd be said.

Inde Benectiones et Laudes, lectionem de Apocalipsis una ex corde et responsorium, ambrosianum, versu, canticum de Evangelia, litania, et conpletum est.

Then the Benedictions and Lauds, a reading from the Apocalypse, one by heart, and a responsory, the Ambrosian [hymn], a verse, a canticle from the Gospel, the litany, and it is completed.

Caput 13: Privatis diebus qualiter agantur matutini

Chapter 13: On private days, how Matins are conducted

Diebus autem privatis Matutinorum sollemnitas ita agatur, id est, ut sexagesimus sextus psalmus sine antefana, subtrahendo modice, sicut Dominica, ut omnes occurant ad quinquagesimum, qui cum antefana dicatur. Post quem alii duo psalmi dicantur secundum consuetudinem, id est: secunda feria quintus et tricesimus quintus; tertia feria quadragesimus secundus et quinquagesimus sextus; quarta feria sexagesimum tertium et sexagesimum quartum; quinta feria octogesimum septimum et octogesimum nonum; sexta feria septuagesimum quintum et nonagesimum primum; sabbatorum autem centesimum quadragesimum secundum et canticum Deuteronomium, qui dividatur in duas Glorias. Nam ceteris diebus canticum unumquemque die suo ex Prophetis, sicut psallit Ecclesia romana, dicantur.

But on non-feast days let the solemnity of Matins be conducted thus, that is: let the sixty-sixth psalm be said without antiphon, with a slight abridgment, as on Sunday, so that all may meet at the fiftieth, which is to be said with an antiphon. After which let two other psalms be said according to custom, that is: on Monday the fifth and the thirty-fifth; on Tuesday the forty-second and the fifty-sixth; on Wednesday the sixty-third and the sixty-fourth; on Thursday the eighty-seventh and the eighty-ninth; on Friday the seventy-fifth and the ninety-first; but on Saturdays the one hundred forty-second and the Canticle of Deuteronomy, which is to be divided into two Glorias. For on the other days let the canticle for each day in its turn be said from the Prophets, just as the Roman Church sings.

Post hæc sequantur Laudes; deinde lectio una Apostoli memoriter recitanda, responsorium, ambrosianum, versu, canticum de Evangelia, litania et conpletum est. Plane agenda matutina vel vespertina non transeat aliquando, nisi in ultimo per ordinem oratio dominica, omnibus audientibus, dicatur a priore propter scandalorum spinas quæ oriri solent, ut conventi per ipsius orationis sponsionem qua dicunt: Dimitte nobis sicut et nos dimittimus, purgent se ab huiusmodi vitio. Ceteris vero agendis ultima pars eius orationis dicatur, ut ab omnibus respondeatur: Sed libera nos a malo.

After these, let Lauds follow; then one reading of the Apostle to be recited from memory, the responsory, the Ambrosian, the versicle, the canticle from the Gospel, the litany, and it is completed. Clearly the morning or evening office should never pass by, unless at the end, in order, the Lord’s Prayer, with all listening, be said by the prior because of the thorns of scandals which are wont to arise, so that those assembled, by the pledge of that prayer in which they say: Forgive us as we also forgive, may cleanse themselves from a vice of this kind. But in the other offices, let the last part of that prayer be said, so that it may be answered by all: But deliver us from evil.

Caput 14: In nataliciis sanctorum qualiter agantur vigiliæ

Chapter 14: On the feast-days of the saints, how the vigils are to be conducted

In sanctorum vero festivitatibus vel omnibus sollemnitatibus sicut diximus dominico die agendum, ita agatur, excepto quod psalmi aut antefanæ vel lectiones ad ipsum diem pertinentes dicantur; modus autem suprascriptus teneatur.

At the festivals of the saints indeed, and on all solemnities, let it be conducted as we have said is to be done on the Lord’s Day; except that psalms or antiphons or lessons pertaining to that very day be said; the above-written manner, however, is to be maintained.

Caput 15: Alleluia quibus temporibus dicatur

Chapter 15: At what times Alleluia is to be said

A sanctum Pascha usque Pentecosten sine intermissione dicatur Alleluia, tam in psalmis quam in responsoriis. A Pentecosten autem usque caput quadragesimæ, omnibus noctis, cum sex posterioribus psalmis tantum ad Nocturnos dicatur. Omni vero Dominica extra quadragesima cantica, Matutinos, Prima, Tertia, Sexta Nonaque cum Alleluia dicatur, Vespera vero iam antefana.

From holy Pascha up to Pentecost let Alleluia be said without intermission, both in the psalms and in the responsories. But from Pentecost up to the beginning of Quadragesima, on all nights, let it be said at the Nocturns only with the six latter psalms. And indeed every Sunday outside Quadragesima, the canticles at Matins, Prime, Terce, Sext, and None are to be said with Alleluia, but at Vespers, rather, the antiphon.

Responsoria vero numquam dicantur cum Alleluia, nisi a Pascha usque Pentecosten.

Responsories, however, are never to be said with Alleluia, except from Pascha up to Pentecost.

Caput 16: Qualiter divina opera per diem agantur

CHAPTER 16: How the divine works are to be carried out through the day

Ut ait Propheta: Septies in die laudem dixi tibi. Qui septenarius sacratus numerus a nobis sic implebitur, si Matutino, Primæ, Tertiæ, Sextæ, Nonæ, Vesperæ Conpletoriique tempore nostræ servitutis officia persolvamus, quia de his diurnis Horis dixit: Septies in die laudem dixi tibi. Nam de nocturnis Vigiliis idem ipse Propheta ait: Media nocte surgebam ad confitendum tibi. Ergo his temporibus referamus laudes Creatori nostro super iudicia iustitiæ suæ, id est Matutinis, Prima, Tertia, Sexta, Nona, Vespera, Conpletorios, et nocte surgamus ad confitendum ei.

As the Prophet says: Seven times in the day I have said praise to you. This sacred number seven will be thus fulfilled by us, if at the time of Matins, Prime, Terce, Sext, None, Vespers, and Compline we discharge the offices of our service, for concerning these daytime Hours he said: Seven times in the day I have said praise to you. For about the nocturnal Vigils the same Prophet says: At midnight I rose to give thanks to you. Therefore at these times let us render praises to our Creator for the judgments of his justice, that is, at Matins, Prime, Terce, Sext, None, Vespers, and Compline, and in the night let us rise to give thanks to him.

Caput 17: Quot psalmi per easdem horas dicendi sunt

Chapter 17: How many psalms are to be said at the same hours

Iam de Nocturnis vel Matutinis digessimus ordinem psalmodiæ; nunc de sequentibus Horis videamus. Prima hora dicantur psalmi tres singillatim et non sub una Gloria, hymnum eiusdem Horæ post versum Deus, in adiutorium, antequam psalmi incipiantur. Post expletionem vero trium psalmorum recitetur lectio una, versu et Quirie eleison et missas.

We have already set in order the psalmody for the Nocturns or Matins; now let us consider the subsequent Hours. At the First Hour let three psalms be said singly and not under one Gloria, and the hymn of the same Hour after the versicle “O God, come to my assistance,” before the psalms are begun. But after the completion of the three psalms let one reading be recited, with the versicle and Kyrie eleison and the dismissals.

Tertia vero, Sexta et Nona item eo ordine celebretur oratio, id est versu, hymnos earundem Horarum, ternos psalmos, lectionem et versu, Quirie eleison et missas. Si maior congregatio fuerit, cum antefanas, si vero minor, in directum psallantur. Vespertina autem sinaxis quattuor psalmis cum antefanas terminetur.

At the Third, Sixth, and Ninth let the oration likewise be celebrated in that order, that is: the verse, the hymns of the same Hours, three psalms, the reading and the verse, Kyrie eleison, and the dismissals. If the congregation is larger, let them be chanted with antiphons; if smaller, straight through. But let the evening synaxis be concluded with four psalms with antiphons.

Post quibus psalmis lectio recitanda est: inde responsorium, ambrosianum, versu, canticum de Evangelia, litania, et oratione dominica fiant missæ. Conpletorios autem trium psalmorum dictione terminentur; qui psalmi directanei sine antefana dicendi sunt. Post quos hymnum eiusdem Horæ, lectionem unam, versu, Quirie eleison, et benedictione missæ fiant.

After which psalms a reading is to be recited: then the responsory, the Ambrosian, a versicle, a canticle from the Gospel, the litany, and the Lord’s Prayer; let the dismissals be made. But let Compline be ended by the recitation of three psalms; which psalms are to be said straight, without antiphon. After which, the hymn of the same Hour, one reading, a versicle, Quirie eleison, and with a blessing let the dismissals be made.

Caput 18: Quo ordine ipsi psalmi dicendi sunt

Chapter 18: In what order the psalms themselves are to be said

In primis dicatur versu: Deus, in adiutorium meum intende; Domine, ad adiuvandum me festina, Gloria, inde hymnum unuscuiusque Horæ. deinde Prima Hora, Dominica, dicenda quattuor capitula psalmi centesimi octavi decimi. Reliquis vero Horis, id est Tertia, Sexta vel Nona, terna capitula suprascripti psalmi centesimi octavi decimi dicantur. Ad Primam autem secundæ feriæ dicantur tres psalmi, id est primus, secundus et sextus.

In the first place let the verse be said: O God, attend to my help; O Lord, make haste to help me, Glory; then the hymn of each Hour. then at Prime, on Sunday, four sections of Psalm 118 are to be said. But at the remaining Hours, that is, at Terce, Sext, or None, three sections of the aforesaid Psalm 118 are to be said. But at Prime on Monday let three psalms be said, that is, the first, second, and sixth.

Et ita per singulos dies ad Primam, usque Dominica, dicantur per ordinem terni psalmi usque nonum decimum psalmum, ita sane, ut nonus psalmus et septimus decimus partiantur in binos. Et sic fit, ut ad Vigilias Dominica semper a vicesimo incipiatur.

And thus on each single day at Prime, up to Sunday, let three psalms in order be said up to the nineteenth psalm, namely in such a way that the ninth psalm and the seventeenth be divided into two. And thus it comes about that at the Vigils of Sunday there is always a beginning from the twentieth.

Ad Tertiam vero, Sextam Nonamque secundæ feriæ novem capitula quæ residua sunt de centesimo octavo decimo, ipsa terna per easdem Horas dicantur. Expenso ergo psalmo centesimo ocatvo decimo duobus diebus, id est Dominico et secunda feria, tertia feria iam ad Tertiam, Sextam vel Nonam psallantur terni psalmi a centesimo nono decimo usque centesimo vicesimo septimo, id est psalmi novem. Quique psalmi semper usque Dominica per easdem Horas itidem repetantur, hymnorum nihilominus, lectionum vel versuum dispositionem uniformem cunctis diebus servatam.

At the Third, indeed, the Sixth and the Ninth Hours of the second weekday (Monday), let the nine sections which remain of the 118th be said, these same by threes through those same Hours. Therefore, with the 118th psalm expended in two days, that is, on Sunday and Monday, on the third weekday (Tuesday) now at the Third, Sixth, or Ninth let three psalms be chanted from the 119th up to the 127th, that is, nine psalms. And let these psalms always up to Sunday be likewise repeated through the same Hours, the arrangement of hymns, readings, or verses nonetheless kept uniform on all days.

Et ita scilicet semper Dominica a centesimo octavo decimo incipietur.

And thus, namely, on every Sunday it will always be begun from Psalm 118.

Vespera autem cotidie quattuor psalmorum modulatione canatur. Qui psalmi incipiantur a centesimo nono usque centesimo quadragesimo septimo, exceptis his qui in diversis Horis ex eis sequestrantur, id est a centesimo septimo decimo usque centesimo vicesimo septimo et centesimo tricesimo tertio et centesimo quadragesimo secundo; reliqui omnes in Vespera dicendi sunt. Et quia minus veniunt tres psalmi, ideo dividendi sunt qui ex numero suprascripto fortiores inveniuntur, id est centesimum tricesimum octavum et centesimum quadragesimum tertium et centesimum quadragesimum quartum; centesimus vero sextus decimus, quia parvus est, cum centesimo quinto decimo coniungatur.

But let Vespers be sung daily with the modulation of four psalms. Let these psalms begin from the 109th up to the 147th, with the exception of those which in the diverse Hours are set apart from them, that is, from the 117th up to the 127th, and the 133rd, and the 142nd; all the rest are to be said at Vespers. And because three psalms come out short, therefore those which among the above-written number are found to be stronger are to be divided, that is the 138th and the 143rd and the 144th; but the 116th, because it is small, is to be joined with the 115th.

Digesto ergo ordine psalmorum vespertinorum, reliquia, id est lectionem, responsum, hymnum, versum vel canticum, sicut supra taxavimus impleatur. Ad Conpletorios vero cotidie idem psalmi repetantur, id est quartum, nonagesimum et centesimum tricesimum tertium.

Therefore, the order of the Vespers psalms having been arranged, let the remainder—that is, the reading, the response, the hymn, the verse or canticle—be fulfilled as we have prescribed above. For Compline, moreover, let the same psalms be repeated every day, that is, 4, 90, and 133.

Disposito ordine psalmodiæ diurnæ, reliqui omnes psalmi qui supersunt æqualiter dividantur in septem noctium Vigilias, partiendoscilicet qui inter eos prolixiores sunt psalmi et duodecim per unamquamque constituens noctem. Hoc præcipue commonentes ut, si sui forte hæc distributio psalmorum displicuerit, ordinet si melius aliter iudicaverit, dum omnimodis id adtendat, ut omni ebdomada psalterium ex integro numero centum quinquaginta psalmorum psallantur, et dominico die semper a caput reprendatur ad Vigilias. Quia nimis inertem devotionis suæ servitium ostendunt monachi qui minus a psalterio cum canticis consuetudinariis per septimanæ circulum psallunt, dum quando legamus sanctos Patres nostros uno die hoc strenue implesse, quod nos tepidi utinam septimana integra persolvamus.

With the order of the diurnal psalmody set in place, let all the remaining psalms which are left be divided equally into the Vigils of the seven nights, namely distributing among them those psalms which are more prolix, and establishing twelve for each single night. This we especially admonish: that, if perhaps this distribution of psalms should displease him, let him arrange it otherwise if he judges better, provided he in every way attend to this—that in every hebdomad the Psalter be performed in full, that is, the complete number of 150 psalms be chanted—and that on the Lord’s Day it always be resumed from the head at the Vigils. For monks show a very inert service of their devotion who chant less than the Psalter with the customary canticles through the circle of the week, since we read that our holy Fathers accomplished this vigorously in one day, which we lukewarm men—would that we might—discharge in an entire week.

Caput 19: De disciplina psallendi

Chapter 19: On the discipline of psalmody

Ubique credimus divinam esse præsentiam et oculos Domini in omni loco speculari bonos et malos, maxime tamen hoc sine aliqua dubitatione credamus, cum ad opus divinum adsistimus. Ideo semper memores simus quod ait Propheta: Servite Domino in timore, et iterum: Psallite sapienter, et: In conspectu angelorum psallam tibi. Ergo consideremus qualiter oporteat in conspectu Divinitatis et angelorum eius esse, et sic stemus ad psallendum, ut mens nostra concordet voci nostræ.

Everywhere we believe the divine presence to be, and the eyes of the Lord in every place to observe the good and the evil; yet let us believe this most of all without any doubt when we stand for the divine work. Therefore let us always be mindful of what the Prophet says: Serve the Lord in fear, and again: Psalm wisely, and: In the sight of the angels I will psalm to you. Therefore let us consider in what manner it is fitting to be in the sight of the Divinity and of his angels, and thus let us stand for psalming, that our mind may be in concord with our voice.

Caput 20: De reverentia orationis

Chapter 20: On the reverence of prayer

Si, cum hominibus potentibus volumus aliqua suggerere, non præsumimus nisi cum humilitate et reverentia, quanto magis Domino Deo universorum cum omni humilitate et puritatis devotione supplicandum est. Et non in multiloquio, sed in puritate cordis et conpunctione lacrimarum nos exaudiri sciamus. Et ideo brevis debet esse et pura oratio, nisi forte ex affectu inspirationis divinæ gratiæ protendatur.

If, when we wish to suggest anything to powerful men, we do not presume except with humility and reverence, how much more must supplication be made to the Lord God of the universe with all humility and the devotion of purity. And let us know that we are heard not in multiloquy, but in purity of heart and the compunction of tears. And therefore prayer ought to be brief and pure, unless perhaps it be prolonged by the impulse of the inspiration of divine grace.

In conventu tamen omnino brevietur oratio, et facto signo a priore pariter surgant.

In the community, however, let the prayer be made wholly brief, and, the signal having been made by the prior, let them rise together.

Caput 21: De decanis monasterii

Chapter 21: On the deans of the monastery

Si maior fuerit congregatio, elegantur de ipsis fratres boni testimonii et sanctæ conversationis, et constituantur decani, qui sollicitudinem gerant super decanias suas in omnibus secundum mandata Dei et præcepta abbatis sui. Qui decani tales elegantur in quibus securus abbas partiat onera sua. Et non elegantur per ordinem, sed secundum vitæ meritum et sapientiæ doctrinam.

If the congregation shall be larger, let brothers of good testimony and of holy conversation be chosen from among them, and let deans be constituted, who may bear solicitude over their deaneries in all things according to the mandates of God and the precepts of their abbot. Such deans should be chosen in whom the abbot may, secure, share his burdens. And let them not be chosen by order, but according to the merit of life and the doctrine of wisdom.

Quique decani, si ex eis aliqua forte qui inflatus superbia repertus fuerit reprehensibilis, correptus semel et iterum atque tertio si emendare noluerit, deiciatur, et alter in loco eius qui dignus est subrogetur. Et de præposito eadem constituimus.

And those deans, if among them anyone perhaps, puffed up with pride, shall be found reprehensible, if, corrected once and again and a third time, he is unwilling to amend, let him be deposed, and let another who is worthy be put in his place. And concerning the provost we establish the same.

Caput 22: Quomodo dormiant monachi

Chapter 22: How the monks should sleep

Singuli per singula lecta dormiant. Lectisternia pro modo conversationis secundum dispensationem abbatis sui accipiant. Si potest fieri omnes in uno loco dormiant; sin autem multitudo non sinit, deni aut viceni cum senioribus qui super eos solliciti sint, pausent.

Let each sleep in individual beds. Let them receive bed-coverings according to the mode of their conversatio, according to the dispensation of their abbot. If it can be done, let all sleep in one place; but if the multitude does not allow, let them rest by tens or twenties with elders set over them who are solicitous for them.

Candela iugiter in eadem cella ardeat usque mane. Vestiti dormiant et cincti cingulis aut funibus, ut cultellos suos ad latus suum non habeant dum dormiunt, ne forte per somnium vulnerent dormientem; et ut parati sint monachi semper et, facto signo absque mora surgentes, festinent invicem se prævenire ad opus Dei, cum omni tamen gravitate et modestia. Adulescentiores fratres iuxta se non habeant lectos, sed permixti cum senioribus.

Let a candle burn continually in that same cell until morning. Let them sleep clothed and girded with cinctures or cords, so that they do not have their small knives at their side while they sleep, lest perchance in a dream they wound a sleeper; and so that the monks may always be ready and, when the signal has been made, rising without delay, let them hasten to anticipate one another at the Work of God, yet with all gravity and modesty. Let the younger brothers not have beds next to one another, but be intermingled with the elders.

Surgentes vero ad opus Dei invicem se moderate cohortentur propter somnulentorum excusationes.

But when rising for the Work of God, let them moderately exhort one another, on account of the excuses of the drowsy.

Caput 23: De excommunicatione culparum

Chapter 23: On the excommunication of faults

Si quis frater contumax aut inoboediens aut superbus aut murmurans vel in aliquo contrarius sanctæ regulæ et præceptis seniorum suorum contemptor repertus fuerit, hic secundum Domini nostri præceptum admoneatur semel et secundo secrete a senioribus suis. Si non emendaverit, obiurgetur publice coram omnibus. Si vero neque sic correxerit, si intelligit qualis poena sit, excommunicationi subiaceat; sin autem inprobus est, vindictæ corporali subdatur.

If any brother shall have been found contumacious or disobedient or proud or murmuring, or in any way contrary to the holy rule and a contemner of the precepts of his seniors, let him, according to the precept of our Lord, be admonished once and a second time in secret by his seniors. If he does not amend, let him be objurgated publicly before all. But if not even thus he has corrected himself, if he understands what sort of penalty it is, let him be subject to excommunication; but if, however, he is incorrigible, let him be subjected to corporal punishment.

Caput 24: Qualis debet esse modus excommunicationis

Chapter 24: What the manner of excommunication ought to be

Secundum modum culpæ, et excommunicationis vel disciplinæ mensura debet extendi. Qui culparum modus in abbatis pendat iudicio. Si quis tamen frater in levioribus culpis invenitur, a mensæ participatione privetur.

According to the mode of the fault, the measure of excommunication or of discipline ought to be extended. And let the mode of the faults depend upon the abbot’s judgment. If, however, any brother is found in lighter faults, let him be deprived of participation at the table.

Privati autem a mensæ consortio ista erit ratio, ut in oratorio psalmum aut antefanam non imponat, neque lectionem recitet, usque ad satisfactionem. Refectionem autem cibi post fratrum refectionem solus accipiat, ut, si verbi gratia fratres reficiunt sexta hora, ille frater nona, si fratres nona, ille vespera, usque dum satisfactione congrua veniam consequatur.

However, for those deprived of the fellowship of the table, this will be the arrangement: that in the oratory he shall not intone a psalm or an antiphon, nor recite a reading, until satisfaction; but he shall receive the refection of food alone after the brothers’ refection, so that, for example, if the brothers are refreshed at the sixth hour, that brother at the ninth; if the brothers at the ninth, he in the evening, until by fitting satisfaction he obtain pardon.

Caput 25: De gravioribus culpis

Chapter 25: On graver faults

Is autem frater qui gravioribus culpæ noxa tenetur, suspendatur a mensa, simul ab oratorio. Nullus ei fratrum in nullo iungatur consortio nec in conloquio. Solus sit ad opus sibi iniunctum, persistens in pænitentiæ luctu, sciens illam terribilem Apostoli sententiam dicentis: Traditum eiusmodi hominem in interitum carnis, ut spiritus salvus sit in diem Domini. Cibi autem refectionem solus percipiat, mensura vel hora qua præviderit abbas ei conpetere; nec a quoquam benedicatur transeunte nec cibum quod ei datur.

But that brother who is held by the guilt of more serious faults, let him be suspended from the table, and at the same time from the oratory. Let none of the brothers be joined to him in any fellowship nor in colloquy. Let him be alone at the work enjoined upon him, persevering in the grief of penitence, knowing that terrible sentence of the Apostle saying: Such a man delivered over for the destruction of the flesh, that the spirit may be saved in the day of the Lord. And let him receive the refection of food alone, in the measure or at the hour which the abbot shall have foreseen to be suitable for him; nor let him be blessed by anyone passing by, nor the food that is given to him.

Caput 26: De his qui sine iussione iungunt se excommunicatis

Chapter 26: On those who, without authorization, join themselves to the excommunicated

Si quis frater præsumpserit sine iussione abbatis fratri excommunicato quolibet modo se iungere aut loqui cum eo vel mandatum ei dirigere, similem sortiatur excommunicationis vindictam.

If any brother shall presume, without the abbot’s injunction, to join himself in any manner whatsoever to an excommunicated brother, or to speak with him, or to direct a message to him, let him incur a like punishment of excommunication.

Caput 27: Qualiter debeat abbas sollicitus esse circa excommunicatos

Chapter 27: How the abbot ought to be solicitous concerning the excommunicated

Omni sollicitudine curam gerat abbas circa delinquentes fratres, quia: Non est opus sanis medicus, sed male habentibus. Et ideo uti debet omni modo ut sapiens medicus: inmittere senpectas, id est seniores sapientes fratres, qui quasi secrete consolentur fratrem fluctuantem et provocent ad humilitatis satisfactionem et consolentur eum ne abundantiori tristitia absorbeatur, sed, sicut ait item Apostolus: Confirmetur in eo caritas, et oretur pro eo ab omnibus. Magnopere enim debet sollicitudinem gerere abbas et omni sagacitate et industria currere, ne aliquam de ovibus sibi creditis perdat. Noverit enim se infirmarum curam suscepisse animarum, non super sanas tyrannidem.

With every solicitude let the abbot bear care for delinquent brothers, because: A medic has no need of the healthy, but of those who are ill. And therefore he ought to use every method as a wise medic: to send in the senpectae, that is, elder wise brothers, who, as it were privately, may console the brother who is wavering and may provoke him to the satisfaction of humility, and may console him lest he be swallowed up by more abundant sadness; but, as likewise the Apostle says: Let charity be confirmed in him, and let prayer be made for him by all. For the abbot ought to carry great solicitude and to run with every sagacity and industry, lest he lose any of the sheep entrusted to him. For let him know that he has undertaken the care of sick souls, not a tyranny over the healthy.

Et metuat Prophetæ comminationem per quam dicit Deus: Quod crassum videbatis, et quod debile erat proiciebatis. Et Pastoris boni pium imitetur exemplum, qui, relictis nonaginta novem ovibus in montibus, abiit unam ovem quæ erraverat quærere. Cuius infirmati in tantum conpassus est, ut eam in sacris humeris suis dignaretur inponere et sic reportare ad gregem.

And let him fear the Prophet’s threatening, through which God says: What was fat you saw, and what was weak you cast away. And let him imitate the pious example of the Good Shepherd, who, the ninety-nine sheep left on the mountains, went to seek the one sheep that had strayed. He had such compassion on its weakness that he deigned to place it upon his sacred shoulders, and thus carry it back to the flock.

Caput 28: De his qui sæpius correpti emendare noluerint

Chapter 28: On those who, having been corrected repeatedly, have been unwilling to amend

Si quis frater frequenter correptus pro qualibet culpa, si etiam excommunicatus non emendaverit, acrior ei accedat correptio, id est ut verberum vindicta in eum procedant. Quod si nec ita correxerit, aut forte - quod absit - in superbia elatus etiam defendere voluerit opera sua, tunc abbas faciat quod sapiens medicus: si exhibuit fomenta, si unguenta adhortationum, si medicamina Scripturarum divinarum, si ad ultimum ustionem excommunicationis vel plagarum virgæ, et iam si viderit nihil suam prævalere industriam, adhibeat etiam, quod maius est, suam et omnium fratrum pro eo orationem, ut Dominus qui omnia potest operetur salutem circa infirmum fratrem. Quod si nec isto modo sanatus fuerit, tunc iam utatur abbas ferro abscisionis, ut ait Apostolus: Auferte malum ex vobis; et iterum: Infidelis si discedit, discedat, ne una ovis morbida omnem gregem contagiet.

If any brother, frequently corrected for any fault, even if excommunicated, does not amend, let a sharper correction approach him, that is, let the punishment of blows proceed against him. But if not even thus he shall have corrected, or perhaps—God forbid—lifted up with pride he should even wish to defend his works, then let the abbot do as a wise physician: if he has applied poultices, if the unguents of exhortations, if the medicaments of the divine Scriptures, if at the last the cautery of excommunication or of the strokes of the rod, and now if he has seen that his diligence prevails nothing, let him also apply, what is greater, his own and all the brothers’ prayer on his behalf, that the Lord who can do all things may work salvation for the infirm brother. But if not even in this way he shall have been healed, then now let the abbot use the iron of excision, as the Apostle says: Remove the evil from among you; and again: If the unbeliever departs, let him depart, lest one diseased sheep infect the whole flock.

Caput 29: Si debeant fratres exeuntes de monasterio item recipi

CHAPTER 29: Whether brothers going out from the monastery ought likewise to be received again

Frater qui proprio vitio egreditur de monasterio, si reverti voluerit, spondeat prius omnem emendationem pro quo egressus est, et sic in ultimo gradu recipiatur, ut ex hoc eius humilitas conprobetur. Quod si denuo exierit, usque tertio ita recipiatur, iam postea sciens omnem sibi reversionis aditum denegari.

A brother who, by his own vice, goes out from the monastery—if he should wish to return, let him first pledge complete amendment for that on account of which he went out, and thus let him be received in the lowest grade, so that by this his humility may be proven. But if he goes out anew, let him be received thus up to a third time, thereafter knowing that every access of return is denied to him.

Caput 30: De pueris minori ætate qualiter corripiantur

Chapter 30: On boys of lesser age, how they should be corrected

Omnis ætas vel intellectus proprias debet habere mensuras. Ideoque quotiens pueri vel adulescentiores ætate, aut qui minus intellegere possunt, quanta poena sit excommunicationis, hii tales dum delinquunt, aut ieiuniis nimiis affligantur aut acris verberibus coerceantur, ut sanentur.

Every age or intellect ought to have its own measures. And therefore, whenever boys or those more adolescent in age, or those who are less able to understand how great a penalty excommunication is, such persons, when they offend, either let them be afflicted by excessive fasts or constrained by sharp beatings, so that they may be healed.

Caput 31: De cellarario monasterii qualis sit

Chapter 31: What the cellarer of the monastery should be like

Cellararius monasterii elegatur de congregatione sapiens, maturis moribus, sobrius, non multum edax, non elatus, non turbulentus, non iniuriosus, non tardus, non prodigus, sed timens Deum; qui omni congregationi sit sicut pater. Curam gerat de omnibus. Sine iussione abbatis nihil faciat.

Let the Cellarer of the monastery be chosen from the congregation, wise, of mature morals, sober, not very gluttonous, not puffed-up, not turbulent, not injurious, not slow, not prodigal, but God-fearing; one who should be to the whole congregation like a father. Let him take care of all things. Without the abbot’s order let him do nothing.

Quæ iubentur custodiat. Fratres non contristet. Si quis frater ab eo foret aliqua inrationabiliter postulat, non spernendo eum contristet, sed rationabiliter cum humilitate male petenti deneget.

Let him keep what is commanded. Let him not sadden the brethren. If any brother should from him irrationally request something, let him not sadden him by spurning him, but let him deny to the one asking amiss rationally and with humility.

Animam suam custodiat, memor semper illud apostolicum, quia: Qui bene ministraverit, gradum bonum sibi adquirit. Infirmorum, infantum, hospitum pauperumque cum omni sollicitudine curam gerat, sciens sine dubio, quia pro his omnibus in die iudicii rationem redditurus est. Omnia vasa monasterii cunctamque substantiam ac si altaris vasa sacrata conspiciat. Nihil ducat neglegendum.

Let him guard his soul, always mindful of that apostolic saying, that: He who has ministered well acquires for himself a good degree. Of the sick, the infants, the guests, and the poor let him take care with all solicitude, knowing without doubt that for all these he is going to render an account on the day of judgment. Let him regard all the vessels of the monastery and the whole substance as if he beheld the consecrated vessels of the altar. Let him deem nothing to be neglected.

Neque avaritiæ studeat neque prodigus sit et stirpator substantiæ monasterii, sed omnia mensurate faciat et secundum iussionem abbatis.

Let him neither pursue avarice nor be a prodigal and an extirpator of the monastery’s substance, but let him do all things by measure and according to the abbot’s injunction.

Humilitatem ante omnia habeat, et cui substantia non est quod tribuatur, sermo responsionis porrigatur bonus, ut scriptum est: Sermo bonus super datum optimum. Omnia quæ ei iniunxerit abbas, ipsa habeat sub cura sua; a quibus eum prohibuerit, non præsumat. Fratribus constitutam annonam sine aliquo tyfo vel mora offerat, ut non scandalizentur, memor divini eloquii, quid mereatur qui scandalizaverit unum de pusillis. Si congregatio maior fuerit, solacia ei dentur, a quibus adiutus et ipse æquo animo impleat officium sibi commissum. Horis conpetentibus et dentur quæ danda sunt et petantur quæ petanda sunt, nemo perturbetur neque contristetur in domo Dei.

Let him have humility before all things, and when there is not the substance by which something may be bestowed, let a good word of response be extended, as it is written: A good word is above the best gift. All the things which the abbot shall have enjoined upon him, let him himself keep under his care; those from which he has prohibited him, let him not presume. Let him offer to the brothers the appointed ration without any haughtiness or delay, so that they be not scandalized, mindful of the divine word, what he deserves who shall have scandalized one of the little ones. If the congregation shall be larger, let assistances be given to him, by whose help he too may fulfill with an even spirit the office committed to him. At suitable hours both let the things be given which are to be given and let the things be asked which are to be asked; let no one be disturbed nor made sorrowful in the house of God.

Caput 32: De ferramentis vel rebus monasterii

Chapter 32: On the iron-tools or goods of the monastery

Substantia monasterii in ferramentis vel vestibus seu quibuslibet rebus prævideat abbas fratres de quorum vita et moribus securus sit; et eis singula, ut utile iudicaverit, consignet custodienda atque recolligenda. Ex quibus abbas brevem teneat, ut dum sibi in ipsa adsignata fratres vicissim succedunt, sciat quid dat aut quid recipit. Si quis autem sordide aut neglegenter res monasterii tractaverit, corripiatur; si non emendaverit, disciplinæ regulari subiaceat.

The substance of the monastery—in tools or garments or in whatever things—let the abbot provide brothers of whose life and morals he is secure; and to them let him consign each item, as he judges useful, to be kept and to be collected back. Of these let the abbot keep a brief (inventory), so that, as brothers in turn succeed one another in the things assigned to them, he may know what he gives and what he receives. But if anyone has handled the things of the monastery sordidly or negligently, let him be corrected; if he does not amend, let him be subject to regular discipline.

Caput 33: Si quid debeant monachi proprium habere

Chapter 33: Whether the monks ought to have anything of their own

Præcipue hoc vitium radicitus amputandum est de monasterio ne quis præsumat aliquid dare aut accipere sine iussione abbatis, neque aliquid habere proprium, nullam omnimo rem, neque codicem, neque tabulas, neque grafium, sed nihil omnimo, quippe quibus nec corpora sua nec voluntates licet habere in propria voluntate; omnia vero necessaria a patre sperare monasterii, nec quicquam liceat habere quod abbas non dederit aut permiserit. Omniaque omnibus sint communia, ut scriptum est, ne quisquam suum aliquid dicat vel præsumat. Quod si quisquam huic nequissimo vitio deprehensus fuerit delectari, admoneatur semel et iterum; si non emendaverit, correptioni subiaceat.

Chiefly this vice must be amputated root and branch from the monastery: that no one presume to give or to receive anything without the order of the abbot, nor to have anything as private—no thing at all—neither a codex, nor tablets, nor a stylus, but nothing at all, since to them it is not permitted to have their bodies or their wills in their own will; but let them expect all necessaries from the father of the monastery, nor let it be permitted to have anything which the abbot has not given or allowed. And let all things be common to all, as it is written, lest anyone say anything to be his own or presume it. But if anyone shall be found to take delight in this most wicked vice, let him be admonished once and again; if he does not amend, let him be subject to correction.

Caput 34: Si omnes æqualiter debeant necessaria accipere

Chapter 34: Whether all ought to receive the necessities equally

Sicut scriptum est: Dividebatur singulis prout cuique opus erat. Ubi non dicimus ut personarum - quod absit - acceptio sit, sed infirmitatum consideratio; ubi qui minus indiget, agat Deo gratias et non contristetur, qui vero plus indiget, humilietur pro infirmitate, non extollatur pro misericordia; et ita omnia membra erunt in pace. Ante omnia, ne murmurationis malum pro qualicumque causa in aliquo qualicumque verbo vel significatione appareat. Quod si deprehensus fuerit, districtiori disciplinæ subdatur.

As it is written: It was being divided to each, as each had need. Where we do not say that there should be an acceptance of persons - far be it - but a consideration of weaknesses; where he who needs less, let him give thanks to God and not be saddened, but he who needs more, let him be humbled on account of weakness, let him not be exalted because of mercy; and thus all the members will be in peace. Before all, let not the evil of murmuring appear for whatever cause, in anyone, by any word or signification. But if one shall have been discovered, let him be subjected to more strict discipline.

Caput 35: De septimanariis coquinæ

Chapter 35: On the weekly kitchen service

Fratres sibi invicem serviant, ut nullus excusetur a coquinæ officio, nisi aut ægritudo aut in causa gravis utilitatis quis occupatus fuerit, quia exinde maior mercis et caritas adquiritur. Inbecillibus autem procurentur solacia, ut non cum tristitia hoc faciant; sed habeant omnes solacia, secundum modum congregationis aut positionem loci. Si maior congregatio fuerit, cellararius excusetur a coquina, vel si qui, ut diximus, maioribus utilitatibus occupantur.

Let the brothers serve one another, so that no one be excused from the office of the kitchen, unless either sickness or being occupied in a matter of grave utility; for from this a greater reward and charity is acquired. For the weak, however, let solaces be provided, so that they do not do this with sadness; but let all have solaces, according to the measure of the congregation or the position of the place. If the congregation be larger, let the cellarer be excused from the kitchen, or those who, as we have said, are occupied in greater utilities.

Ceteri sibi sub caritate invicem serviant. Egressurus de septimana, sabbato munditias faciat. Lintea cum quibus sibi fratres manus aut pedes tergunt, lavent.

Let the rest serve one another among themselves under charity. The one going out from his week, on the Sabbath let him do the cleaning. Let them wash the linens with which the brothers wipe their hands or feet.

Pedes vero tam ipse qui egreditur quam ille qui intraturus est omnibus lavent. Vasa ministerii sui munda et sana cellarario reconsignet; qui cellararius item intranti consignet, ut sciat quod dat aut quod recipit.

Pertaining to the feet, indeed, both he who is going out and he who is about to enter should wash them for all. Let him reconsign to the cellarer the vessels of his ministry, clean and sound; and let the cellarer likewise consign to the one entering, so that he may know what he gives or what he receives.

Septimanarii autem ante unam horam refectionis accipiant super statutam annonam singulas biberes et panem, ut hora refectionis sine murmuratione et gravi labore serviant fratribus suis. In diebus tamen sollemnibus usque ad missas sustineant. Intrantes et exeuntes ebdomadarii in oratorio mox Matutinis finitis Dominica omnium genibus provolvantur postulantes pro se orari.

The weekly servers, however, an hour before refection are to receive, over the appointed ration, a drink apiece and bread, so that at the hour of refection they may serve their brothers without murmuring and heavy labor. On solemn days, however, let them hold out until the Masses. The hebdomadarians, both entering and going out, in the oratory, as soon as Matins are finished on Sunday, are to prostrate themselves at the knees of all, asking that prayer be made for them.

Egrediens autem de septimana dicat hunc versum: Benedictus es, Domine Deus, qui adiuvisti me et consolatus es me. Quo dicto tertio accepta benedictione egrediens, subsequatur ingrediens et dicat: Deus, in adiutorium meum intende, Domine, ad adiuvandum me festina, et hoc idem tertio repetatur ab omnibus et accepta benedictione ingrediatur.

But the one going out from the week should say this verse: Blessed are you, Lord God, who have helped me and have consoled me. This having been said a third time, with the blessing received, the one going out is followed by the one entering, who should say: God, attend to my aid; Lord, hasten to help me, and this same thing should be repeated a third time by all; and, the blessing having been received, let him enter.

Caput 36: De infirmis fratribus

Chapter 36: On the infirm brothers

Infirmorum cura ante omnia et super omnia adhibenda est, ut sicut revera Christo ita eis serviatur, quia ipse dixit: Infirmus fui, et visitastis me, et: Quod fecistis uni de his minimis, mihi fecistis. Sed et ipsi infirmi considerent in honorem Dei sibi serviri, et non superfluitate sua contristent fratres suos servientes sibi; qui tamen patienter portandi sunt, quia de talibus copiosior mercis adquiritur. Ergo cura maxima sit abbati, ne aliquam neglegentiam patiantur. Quibus fratribus infirmis sit cella super se deputata et servitor timens Deum et diligens ac sollicitus.

The care of the sick is to be applied before all things and above all things, so that, just as in truth it is Christ who is served, so it is they who are served, because he himself said: I was sick, and you visited me, and: What you did to one of these least, you did to me. But let the sick themselves consider that they are being served to the honor of God, and let them not by their superfluity sadden their brothers who serve them; who, nevertheless, must be borne with patiently, because from such a more copious reward is acquired. Therefore let it be the abbot’s greatest care that they suffer no neglect. Let there be a cell set apart for the sick brothers, and a servant God-fearing, diligent, and solicitous.

Balnearum usus infirmis quotiens expedit offeratur, sanis autem et maxime iuvenibus tardius concedatur. Sed et carnium esus infirmis omnimo debilibus pro reparatione concedatur; at ubi meliorati fuerint, a carnibus more solito omnes abstineant. Curam autem maximam habeat abbas ne a cellarariis aut a servitoribus neglegantur infirmi; et ipsum respicit quidquid a discipulis delinquitur.

Let the use of baths be offered to the sick as often as it is expedient, but to the healthy, and especially to young men, let it be granted more slowly. But let the eating of meats be granted to the sick who are altogether feeble for restoration; yet when they have improved, let all abstain from meats in the customary manner. Moreover, let the abbot have the greatest care that the sick not be neglected by the cellarers or the servitors; and whatever is delinquently done by the disciples redounds upon himself.

Caput 37: De senibus vel infantibus

Chapter 37: On old men or infants

Licet ipsa natura humana trahatur ad misericordiam in his ætatibus, senum videlicet et infantum, tamen et regulæ auctoritas eis prospiciat. Consideretur semper in eis inbecillitas et ullatenus eis districtio regulæ teneatur in alimentis; sed sit in eis pia consideratio et præveniant horas canonicas.

Although human nature itself is drawn to mercy toward these ages—namely of the elderly and of infants—nevertheless let the authority of the Rule also look out for them. Let their weakness always be considered in them, and let the strictness of the Rule by no means be maintained for them in foods; but let there be a pious consideration for them, and let them anticipate the canonical hours.

Caput 38: De ebdomadario lectore

CHAPTER 38: On the hebdomadary reader

Mensis fratrum lectio deesse non debet, nec fortuito casu qui arripuerit codicem legere ibi, sed lecturus tota ebdomada dominica ingrediatur. Qui ingrediens post missas et communionem petat ab omnibus pro se orari, ut avertat ab ipso Deus spiritum elationis. Et dicatur hic versus in oratorio tertio ab omnibus, ipso tamen incipiente: Domine, labia mea aperies, et os meum adnuntiabit laudem tuam. Et sic accepta benedictione ingrediatur ad legendum.

The reading at the brothers’ table ought not to be lacking, nor should it happen that whoever has by fortuitous chance snatched up the codex reads there; rather, the one who is to read for the whole dominical hebdomad should enter. He who is entering, after the Masses and Communion, should ask of all to be prayed for on his behalf, that God may avert from him the spirit of elation. And let this verse be said in the oratory three times by all, he himself however beginning it: Lord, you will open my lips, and my mouth will announce your praise. And thus, the blessing having been received, let him enter to read.

Et summum fiat silentium, ut nullus musitatio vel vox nisi solius legentis ibi audiatur. Quæ vero necessaria sunt comedentibus et bibentibus sic sibi vicissim ministrent fratres, ut nullus indigeat petere aliquid. Si quid tamen opus fuerit, sonitu cuiuscumque signi potius petatur quam voce.

And let the utmost silence be kept, so that no murmuring or voice be heard there except that of the reader alone. But as for the things necessary for those eating and drinking, let the brothers in turn minister to one another, so that no one is in need to ask for anything. If, however, there is need of something, let it be requested by the sound of whatever sign rather than by the voice.

Nec præsumat ibi aliquis de ipsa lectione aut aliunde quicquam requirere, ne detur occasio; nisi forte prior pro ædificatione voluerit aliquid breviter dicere. Frater autem lector ebdomadarius accipiat mixtum, priusquam incipiat legere, propter communionem sanctam, et ne forte grave si ei ieiunium sustinere. Postea autem cum coquinæ ebdomadariis et servitoribus reficiat.

Nor let anyone there presume to inquire anything about the reading itself or from elsewhere, lest an occasion be given; unless perhaps the Prior should wish to say something briefly for edification. But let the brother hebdomadary reader receive the mixt (mixed drink) before he begins to read, on account of the holy communion, and lest perhaps it be burdensome for him to sustain the fast. Afterwards, however, let him take refreshment with the kitchen hebdomadaries and the servers.

Fratres autem non per ordinem legant aut cantent, sed qui ædificant audientes.

But let the brothers not read or chant by order, but those who edify the hearers.

Caput 39: De mensura cibus

Chapter 39: On the measure of food

Sufficere credimus ad refectionem cotidianam tam sextæ quam nonæ, omnibus mensis, cocta duo pulmentaria propter diversorum infirmitatibus, ut forte qui ex illo non potuerit edere, ex alio reficiatur. Ergo duo pulmentaria cocta fratribus omnibus sufficiant et, si fuerit unde poma aut nascentia leguminum, addatur et tertium. Panis libra una propensa sufficiat in die, sive una sit refectio sivi prandii et cenæ. Quod si cenaturi sunt, de eadem libra tertia pars a cellarario servetur reddenda cenandis.

We deem it sufficient for the daily refection at both Sext and None, in all months, that two cooked pottages be provided, on account of the infirmities of various persons, so that perhaps whoever cannot eat of the one may be refreshed from the other. Therefore let two cooked pottages suffice for all the brothers; and, if there is wherewith, let a third be added, of fruits or the new growth of legumes. One pound of bread, weighed out, should suffice for the day, whether there be one refection, or both dinner and supper. But if they are to have supper, from the same pound let a third part be kept back by the cellarer, to be returned to those supping.

Quod si labor forte factus fuerit maior, in arbitrio et potestate abbatis erit, si expediat, aliquid augere, remota præ omnibus crapula, et ut numquam subripiat monacho indigeries; quia nihil sic contrarium est omni christiano quomodo crapula, sicut ait Dominus noster: Videte ne graventur corda vestra crapula. Pueris vero minori ætate non eadem servetur quantitas, sed minor quam maioribus, servata in omnibus parcitate. Carnium vero quadrupedum omnimodo ab omnibus abstineatur comestio, præter omnimo debiles ægrotos.

If, however, perhaps greater labor shall have been done, it will be in the abbot’s discretion and power, if it be expedient, to augment something, with surfeit removed before all things, and so that want may never steal upon a monk; for nothing is so contrary to every Christian as surfeit, as our Lord says: See that your hearts be not weighed down with surfeit. For boys of lesser age let not the same quantity be observed, but a smaller than for their elders, frugality being maintained in all things. But as to the flesh of quadrupeds, let eating be in every way abstained from by all, except for the utterly feeble sick.

Caput 40: De mensura potus

Chapter 40: On the measure of drink

Unusquisque proprium habet donum ex Deo, alius sic, alius vero sic; et ideo cum aliqua scrupulositate a nobis mensura victus aliorum constituitur. Tamen infirmorum contuentes inbecillitatem, credimus eminam vini per singulos sufficere per diem. Quibus autem donat Deus tolerantiam abstinentiæ, propriam se habituros mercedem sciant.

Each one has his own gift from God, one thus, another truly thus; and therefore with some scrupulosity the measure of the sustenance of others is established by us. Nevertheless, considering the infirmity of the weak, we believe a hemina of wine to suffice for each per day. But let those to whom God grants the tolerance of abstinence know that they will have their proper reward.

Quod si aut loci necessitas vel labor aut ardor æstatis amplius poposcerit, in arbitrio prioris consistat, considerans in omnibus ne subrepat satietas aut ebrietas. Licet legamus: Vinum omnimo monachorum non esse, sed quia nostris temporibus id monachis persuaderi non potest, saltim vel hoc consentiamus ut non usque ad satietatem bibamus, sed parcius, quia: Vinum apostatare facit etiam sapientes. Ubi autem necessitas loci exposcit, ut nec suprascripta mensura inveniri possit, sed multo minus aut ex toto nihil, benedicant Deum qui ibi habitant et non murmurent, hoc ante omnia admonentes, ut absque murmurationibus sint.

But if either the necessity of the place or labor or the heat’s ardor of summer should demand more, let it rest in the discretion of the prior, considering in all things lest satiety or ebriety creep in. Granted that we read: Wine is by no means for monks, yet because in our times this cannot be persuaded to monks, let us at least agree to this, that we do not drink unto satiety, but more sparingly, because: Wine makes even the wise apostatize. But where the necessity of the place requires that not even the above-written measure can be found, but much less, or altogether nothing, let those who dwell there bless God and not murmur, admonishing this before all things, that they be without murmurings.

Caput 41: Quibus horis oportet reficere fratres

Chapter 41: At what hours it is proper for the brothers to take refreshment

A sancto Pascha usque Pentecosten ad sextam reficiant fratres et sera cenent. A Pentecosten autem tota æstate, si labores agrorum non habent monachi aut nimietas æstatis non perturbat, quarta et sexta feria ieiunent usque ad nonam; reliquis diebus ad sextam prandeant. Quam prandii sextam, si operis in agris habuerint aut æstatis fervor nimius fuerit, continuanda erit et in abbatis sit providentia.

From holy Pasch up to Pentecost let the brothers take refection at the sixth hour and dine late. From Pentecost, moreover, through the whole summer, if the monks do not have labors of the fields or the excess of summer does not disturb, on the fourth and sixth weekday let them fast up to the ninth hour; on the remaining days let them dine at the sixth. But this sixth (hour) for the prandium, if they have had work in the fields or the fervor of summer has been too great, will have to be continued (postponed), and it shall be in the abbot’s providence.

Et sic omnia temperet atque disponat, qualiter et animæ salventur et quod faciunt fratres absque iusta murmuratione faciant. Ab idus autem septembres usque caput quadragesimæ ad nonam semper reficiant. In quadragesima vero usque in Pascha ad vesperam reficiant.

And thus let him temper and dispose all things, in such a way that both souls may be saved and that what the brothers do, they may do without just murmuring. From the Ides of September up to the beginning of Quadragesima, let them always take refreshment at the ninth hour. In Quadragesima, however, up to Pascha (Easter), let them take refreshment at evening.

Ipsa tamen Vespera sic agatur, ut lucernæ lumen non indigeant reficientes, sed luce adhuc diei omnia consummentur. Sed et omni tempore, sive cena sive refectionis hora sic temperetur, ut luce fiant omnia.

Vespers itself, however, should be conducted in such a way that those taking refreshment do not need the light of lamps, but that all things be completed while there is still the light of day. But also at every time, whether at supper or at the hour of refreshment, let it be so tempered that all things be done in the light.

Caput 42: Ut post conpletorium nemo loquatur

Chapter 42: That after Compline no one should speak

Omni tempore silentium debent studere monachi, maxime tamen nocturnis horis. Et ideo omni tempore, sive ieiunii sive prandii: si tempus fuerit prandii, mox surrexerint a cena, sedeant omnes in unum, et legat unus Collationes vel Vitas Patrum aut certe aliud quod ædificet audientes, non autem Eptaticum aut Regum, quia infirmis intellectibus non erit utile illa hora hanc Scripturam audire, aliis vero horis legantur. Si autem ieiunii dies fuerit, dicta Vespera, parvo intervallo mox accedant ad lectionem Collationum, ut diximus.

At all times monks ought to study silence, yet especially during the nocturnal hours. And therefore at every time, whether of fast or of lunch: if it be the time of lunch, as soon as they have risen from supper, let all sit together as one, and let one read the Collations or the Lives of the Fathers, or at any rate something else that may edify the hearers, but not the Heptateuch or Kings, because for weak understandings it will not be useful at that hour to hear this Scripture; yet at other hours let them be read. But if it be a day of fasting, Vespers having been said, after a small interval let them forthwith come to the reading of the Collations, as we have said.

Et lectis quattuor aut quinque foliis vel quantum hora permittit, omnibus in unum occurentibus per hanc moram lectionis, si qui forte in adsignato sibi commisso fuit occupatus, omnes ergo in unum positi conpleant, et exeuntes a Conpletoriis nulla sit licentia denuo cuiquam loqui aliquid. Quod si inventus fuerit quisquam prævaricare hanc taciturnitatis regulam, gravi vindictæ subiaceat, excepto si necessitas hospitum supervenerit aut forte abbas alicui aliquid iusserit. Quod tamen et ipsud cum summa gravitate et moderatione honestissima fiat.

And when four or five leaves have been read, or as much as the hour permits, with all coming together into one during this interval of the reading, if anyone perhaps has been occupied in the commission assigned to him, then let them all, placed together, complete Compline; and, going out from Compline, let there be no license for anyone to speak anything further. But if anyone is found to transgress this rule of taciturnity, let him be subject to severe punishment, except if the necessity of guests should supervene, or perhaps the abbot has ordered something to someone. Even this, however, let it be done with the greatest gravity and most honorable moderation.

Caput 43: De his qui ad opus Dei vel ad mensam tarde occurrunt

Chapter 43: On those who come late to the Work of God or to the table

Ad horam divini Officii, mox auditus fuerit signus, relictis omnibus quælibet fuerint in manibus, summa cum festinatione curratur, cum gravitate tamen, ut non scurrilitas inveniat fomitem. Ergo nihil operi Dei præponatur. Quod si quis in nocturnis Vigiliis post Gloriam psalmi nonagesimi quarti, quem propter hoc omnimo subtrahendo et morose volumus dici, occurrerit, non stet in ordine suo in choro, sed ultimus omnium stet aut in loco, quem talibus neglegentibus seorsum constituerit abbas, ut videantur ab ipso vel ab omnibus, usque dum conpleto opere Dei publica satisfactione pæniteat.

At the hour of the divine Office, as soon as the signal has been heard, let all things, whatever may be in their hands, be left, and let one run with the greatest hastening, yet with gravity, so that scurrility may not find fuel. Therefore let nothing be set before the Work of God. But if anyone at the Night Vigils shall arrive after the Gloria of Psalm ninety-four—which for this reason we will to be said quite drawn out and deliberately—let him not stand in his own order in choir, but let him stand last of all, or in a place which the abbot shall have set apart separately for such negligent ones, so that they may be seen by him or by all, until, the Work of God being completed, he do penance with public satisfaction.

Ideo autem eos in ultimo aut seorsum iudicavimus debere stare ut, visi ab omnibus, vel pro ipsa verecundia sua emendent; nam si foris oratorium remaneant, erit forte talis qui se aut recollocet et dormit, aut certe sedit sibi foris vel fabulis vacat, et datur occasio maligno; sed ingrediantur intus, ut nec totum perdant et de reliquo emendent. Diurnis autem Horis, qui ad opus Dei post versum et Gloriam primi psalmi qui post versum dicitur non occurrerit, lege qua supra diximus, in ultimo stent, nec præsumant sociari choro psallentium usque ad satisfactionem, nisi forte abbas licentiam dederit remissione sua, ita tamen ut satisfaciat reus ex hoc.

For this reason, moreover, we have judged that they ought to stand either at the very end or separately, so that, seen by all, they may amend themselves even for their very modesty; for if they remain outside the oratory, there will perhaps be such a one who either lies down again and sleeps, or certainly sits himself outside or gives himself to tales, and an occasion is given to the malign one; but let them go inside, so that they do not lose the whole and may amend as to what remains. At the Day Hours, however, whoever has not arrived for the Work of God after the verse and the Glory of the first psalm which is said after the verse, let them stand at the end by the law which we have said above, nor let them presume to be joined to the choir of the psalm‑singing until satisfaction, unless perhaps the abbot has granted permission by his remission—yet in such a way that the guilty party makes satisfaction on this account.

Ad mensam autem qui ante versu non occurrerit, ut simul omnes dicant versu et orent et sub uno omnes accedant ad mensam, qui per neglegentiam suam aut vitio non occurrerit, usque secunda vice pro hoc corripiatur; si denuo non emendaverit, non permittatur ad mensæ communis participationem, sed sequestratus a consortio omnium reficiat solus, sublata ei portione sua vinum, usque ad satisfactionem et emendationem. Similiter autem patiatur, qui et ad illum versum non fuerit præsens, qui post cibum dicitur. Et ne suis præsumat ante statutam horam vel postea quicquam cibi aut potus præsumere; sed et cui offertur aliquid a priore et accipere rennuit, hora qua desideravit hoc quod prius recusavit aut aliud, omnimo nihil percipiat usque emendationem congruam.

But at the table, whoever has not arrived before the verse, so that all together may say the verse and pray and all as one may approach the table—whoever has not arrived through his own negligence or fault—let him be corrected up to a second time for this; if he has not amended thereafter, let him not be permitted the participation of the common table, but, sequestered from the fellowship of all, let him take refreshment alone, his portion of wine taken away from him, until satisfaction and emendation. Likewise let him suffer who has not been present also at that verse which is said after food. And let him not presume on his own to take any food or drink before the appointed hour or afterward; and he to whom something is offered by the prior and refuses to accept it—at the hour when he desires that which he previously refused, or something else—let him by no means receive anything until a congruous amendment.

Caput 44: De his qui excommunicantur quomodo satisfaciant

Chapter 44: Concerning those who are excommunicated, how they are to make satisfaction

Qui pro gravibus culpis ab oratorio et a mensa excommunicantur, hora qua Opus Dei in oratorio percelebratur, ante fores oratorii prostratus iaceat nihil dicens, nisi tantum posito in terra capite, status pronus omnium de oratorio exeuntium pedibus. Et hoc tamdiu faciat, usque dum abbas iudicaverit satisfactum esse. Qui dum iussus ab abbate venerit, volvat se ipsius abbatis, deinde omnium vestigiis ut orent pro ipso.

Those who for grave faults are excommunicated from the oratory and from the table, at the hour when the Work of God is solemnly celebrated in the oratory, let him lie prostrate before the doors of the oratory, saying nothing, save only, with his head placed upon the earth, lying prone at the feet of all who come out of the oratory. And let him do this so long, until the abbot shall have judged that satisfaction has been made. When he has come at the abbot’s bidding, let him cast himself at the feet of the abbot, then at the footsteps of all, that they may pray for him.

Et tunc, se iusserit abbas, recipiatur in choro vel in ordine quo abbas decreverit, ita sane, ut psalmum aut lectionem vel aliud quid non præsumat in oratorio inponere, nisi iterum abbas iubeat. Et omnibus Horis, dum perconpletur opus Dei, proiciat se in terra in loco qua stat. Et sic satisfaciat, usque dum ei iubeat iterum abbas, ut quiescat iam ab hac satisfactione.

And then, if the abbot shall order, let him be received in the choir or in the order which the abbot shall decree, only thus, that he not presume to impose a psalm or a reading or anything else in the oratory, unless the abbot again commands. And at all the Hours, while the Work of God is being completed, let him prostrate himself upon the ground in the place where he stands. And thus let him make satisfaction, until the abbot again orders him to rest now from this satisfaction.

Qui vero pro levibus culpis excommunicantur tantum a mensa, in oratorio satisfaciant usque ad iussionem abbatis. Hoc perficiant usque dum benedicat et dicat: «Sufficit».

But those who for light faults are excommunicated only from the table, let them make satisfaction in the oratory until the abbot’s injunction. Let them complete this until he blesses and says: «It suffices».

Caput 45: De his qui falluntur in oratorio

CHAPTER 45: On those who err in the oratory

Si quis dum pronuntiat psalmum, responsorium, antefanam vel lectionem fallitus fuerit, nisi satisfactione ibi coram omnibus humiliatus fuerit, maiori vindictæ subiaceat, quippe qui noluit humilitate corrigere quod neglegentia deliquit. Infantes autem pro tali culpa vapulent.

If anyone, while pronouncing a psalm, responsory, antiphon, or reading, has erred, unless he makes satisfaction there, humbled before all, let him be subject to a greater chastisement, since he did not wish by humility to correct what he has failed in through negligence. But the boys, for such a fault, are to be flogged.

Caput 46: De his qui in aliis quibuslibet rebus delinquunt

CHAPTER 46: On those who are delinquent in any other matters whatsoever

Si quis dum in labore quovis, in coquina, in cellario, in ministerio, in pistrino, in horto, in arte aliqua dum laborat, vel in quocumque loco, aliquid deliquerit, aut fregerit quippiam aut perdiderit, vel aliud quid excesserit ubiubi, et non veniens continuo ante abbatem vel congregationem ipse ultro satisfecerit et prodiderit delictum suum, dum per alium cognitum fuerit, maiori subiaceat emendationi. Si animæ vero peccati causa fuerit latens, tantum abbati aut spiritualibus senioribus patefaciat, qui sciat curare et sua et aliena vulnera, non detegere et publicare.

If anyone, while in any labor, in the kitchen, in the cellar, in ministry, in the bakehouse, in the garden, while laboring in some art, or in whatever place, has committed some delinquency, or has broken something or lost it, or has in any other way exceeded anywhere, and, not coming immediately before the abbot or the congregation, has of his own accord made satisfaction and disclosed his offense, then, if it has become known through another, let him be subject to a greater correction. But if it be a matter of sin of the soul that is latent, let him lay it open only to the abbot or to the spiritual seniors, who know how to cure both their own and others’ wounds, not to uncover and publish them.

Caput 47: De significanda hora operis Dei

Chapter 47: On indicating the hour of the Work of God

Nuntianda hora operis Dei dies noctisque sit cura abbatis; aut ipse nuntiare aut tali sollicito fratri iniungat hanc curam, ut omnia horis conpetentibus conpleantur. Psalmos autem vel antefanas post abbatem ordine suo quibus iussum fuerit inponant. Cantare autem et legere non præsumat, nisi qui potest ipsud officium implere ut ædificentur audientes; quod cum humilitate et gravitate et tremore fiat, et cui iusserit abbas.

Let the announcing of the hour of the Work of God, by day and by night, be the care of the abbot; either let him himself announce it, or let him enjoin this care upon such a solicitous brother, so that all things may be completed at the fitting hours. Moreover, let those to whom it has been ordered intone the psalms or the antiphons after the abbot, in their proper order. And let no one presume to sing or to read, except one who can fulfill that very office, so that the hearers may be edified; and let this be done with humility and gravity and trembling, and by the one whom the abbot has ordered.

Caput 48: De opera manuum cotidiana

Chapter 48: On daily manual labor

Otiositas inimica est animæ, et ideo certis temporibus occupari debent fratres in labore manuum, certis iterum horis in lectione divina. Ideoque hac dispositione credimus utraque tempore ordinari: id est: ut a Pascha usque kalendas octobres a mane exeuntes a prima usque hora pene quarta laborent quod necessarium fuerit. Ab hora autem quarta usque hora qua Sextam agent, lectioni vacent.

Idleness is inimical to the soul, and therefore at fixed times the brothers ought to be occupied in the labor of the hands, and again at fixed hours in divine reading. And so by this arrangement we believe both to be ordered by time: that is, that from Pasch up to the Kalends of October, going out in the morning, they should labor at what may be necessary from Prime up to almost the Fourth hour. But from the Fourth hour up to the hour at which they perform Sext, let them devote themselves to reading.

Post Sextam autem surgentes a mensa pausent in lecta sua cum omni silentio, aut forte qui voluerit legere sibi sic legat, ut alium non inquietet. Et agatur Nonam temperius mediante octava hora, et iterum quod faciendum est operentur usque ad Vesperam. Si autem necessitas locis aut paupertas exegerit, ut ad fruges recollegendas per se occupentur, non contristentur.

After Sext, moreover, rising from the table, let them rest on their beds with complete silence, or else, if anyone should wish to read to himself, let him so read that he does not disturb another. And let None be held earlier, at the middle of the eighth hour, and again let them work at what must be done until Vespers. But if the necessity of the place or poverty should require that they be occupied by themselves in gathering in the crops, let them not be saddened.

Quia tunc vere monachi sunt, si labore manuum suarum vivunt, sicut et Patres nostri et Apostoli. Omnia tamen mensurate fiant propter pusillanimes.

For then they are truly monks, if they live by the labor of their own hands, just as also our Fathers and the Apostles. Nevertheless, let all things be done in due measure for the sake of the pusillanimous.

A kalendas autem octobres usque caput quadragesimæ usque in hora secunda plena lectioni vacent; hora secunda agatur Tertia; et usque nona omnes in opus suum laborent quod eis iniungitur. Facto autem primo signo nonæ horæ, deiungant ab opera sua singuli et sint parati, dum secundum signum pulsaverit. Post refectionem autem vacent lectionibus suis aut psalmis.

From the Kalends of October up to the beginning of Lent let them devote themselves to reading until the second hour; at the second hour let Terce be held; and until None let all labor at the work that is enjoined upon them. But at the first signal of the ninth hour, let each disengage from his work and be ready when the second signal has sounded. After refection, moreover, let them give themselves to their readings or psalms.

In quadragesimæ vero diebus, a mane usque tertia plena vacent lectionibus suis, et usque decima hora plena operentur quod eis iniungitur. In quibus diebus quadragesimæ dandi sunt. Ante omnia sane seputentur unus aut duo seniores qui circumeant monasterium horis quibus vacant fratres lectioni, et videant ne forte inveniatur frater acediosus qui vacat otio aut fabulis et non est intentus lectioni, et non solum sibi inutilis est, sed etiam alios distollit.

But in the days of Lent, from morning until the 3rd hour let them be fully free for their readings, and until the 10th hour let them work fully at what is enjoined upon them. On these days of Lent, books are to be given out. Before all, indeed, let one or two seniors be appointed, who may go around the monastery at the hours when the brothers are free for reading, and see lest perhaps there be found a brother slothful with acedia, who gives himself to idleness or to tales and is not intent upon reading, and who is not only unprofitable to himself, but also distracts others.

Hic tallis si - quod absit - repertus fuerit, corripiatur semel et secundo; si non emendaverit, correptioni regulari subiaceat taliter ut ceteri timeant. Neque frater ad fratrem ingatur horis inconpetentibus.

If such a one — God forbid — should be found, let him be rebuked once and a second time; if he does not amend, let him be subjected to regular correction in such a way that the others may fear. Nor let a brother go to a brother at unseasonable hours.

Dominico item die lectioni vacent omnes, excepto his qui variis officiis deputati sunt. Si quis vero ita neglegens et desidiosus fuerit, ut non velit aut non possit meditare aut legere, iniungatur ei opus quod faciat, ut non vacet. Fratribus infirmis aut delicatis talis opera aut ars iniungatur, ut nec otiosi sint nec violentia laboris opprimantur aut effungentur.

On the Lord’s day likewise let all devote themselves to reading, except those who are deputed to various offices. But if anyone is so negligent and slothful that he is not willing or not able to meditate or to read, let work be enjoined upon him to do, so that he not be idle. To brothers who are infirm or delicate, let such work or craft be enjoined that they may be neither idle nor oppressed by the violence of labor nor exhausted.

Quorum inbecillitas ab abbate consideranda est.

Whose weakness is to be considered by the abbot.

Caput 49: De quadragesimæ observatione

Chapter 49: On the observance of Lent

Licet omni tempore vita monachi quadragesimæ debet observationem habere, tamen quia paucorum est ista virtus, ideo suademus istis diebus quadragesimæ omni puritate vitam suam custodire, omnes pariter et neglegentias aliorum temporum his diebus sanctis diluere. Quod tunc digne fit, si ab omnibus vitiis temperamus, orationis cum fletibus, lectioni et conpunctioni cordis atque abstinentiæ operam damus. Ergo his diebus augeamus nobis aliquid solito pensu servitutis nostræ, orationes peculiares, ciborum et potus abstinentiam, et unusquisque super mensuram sibi indictam aliquid propria voluntate cum gaudio Sancti Spiritus offerat Deo, id est: subtrahat corpori suo de cibo, de potu, de loquacitate, de scurrilitate, et cum spiritalis desiderii gaudio sanctum Pascha expectet.

Although at all times a monk’s life ought to have the observance of Lent, yet because this virtue belongs to few, we therefore counsel that in these days of Lent one keep his life in all purity, and that all alike wash away the negligences of other times in these holy days. Which is then worthily done, if we refrain from all vices, give effort to prayer with weepings, to lection and compunction of heart, and to abstinence. Therefore in these days let us augment for ourselves something beyond the usual measure of our servitude: peculiar prayers, abstinence from foods and drink; and let each, beyond the measure appointed to him, offer to God something of his own will with the joy of the Holy Spirit, that is: let him subtract from his body in respect to food, drink, loquacity, scurrility, and let him await the holy Pasch with the joy of spiritual desire.

Hoc ipsud tamen quod unusquisque offerit, abbati suo suggerat, et cum eius fiat oratione et voluntate; quia quod sine permissione patris spiritalis fit, præsumptioni deputabitur et vanæ gloriæ, non mercedi. Ergo cum voluntate abbatis omnia agenda sunt.

Nevertheless, this very thing which each one offers, let him suggest to his abbot, and let it be done with his prayer and will; because what is done without the permission of the spiritual father will be attributed to presumption and vain glory, not to reward. Therefore, all things are to be done with the will of the abbot.

Caput 50: De fratribus qui longe ab oratorio laborant aut in via sunt

CHAPTER 50: Concerning the brothers who labor far from the oratory or are on the road

Fratres qui omnimo longe sunt in labore et non possunt occurrere hora conpetenti ad oratorium - et abbas hoc perpendet quia ita est - agant ibidem opus Dei, ubi operantur, cum tremore divino flectentes genua. Similiter qui in itinere directi sunt, non eos prætereant Horæ constitutæ, sed, ut possunt, agant sibi et servitutis pensum non neglegant reddere.

Brothers who are altogether far away at labor and cannot arrive at the fitting hour at the oratory - and the abbot will ponder this, since it is so - let them perform there the Work of God, where they are working, with divine tremor, bending their knees. Likewise, those who are directed on a journey, let not the appointed Hours pass them by, but, as they are able, let them perform it for themselves and not neglect to render the task of service.

Caput 51: De fratribus qui non longe satis proficiscuntur

Chapter 51: On brothers who do not travel very far

Frater qui pro quovis responso dirigitur et ea die speratur reverti ad monasterium, non præsumat foris manducare, etiam si omnimo rogetur a quovis, nisi forte ei ab abbate suo præcipiatur. Quod si aliter fecerit, excommunicetur.

The brother who is sent for any response and is expected to return to the monastery on that same day must not presume to eat outside, even if he is altogether asked by anyone, unless perhaps it is commanded to him by his own abbot. But if he shall have done otherwise, let him be excommunicated.

Caput 52: De oratorio monasterii

Chapter 52: On the oratory of the monastery

Oratorium hoc sit quod dicitur, nec ibi quicquam aliud geratur aut condatur. Expleto opere Dei, omnes cum summo silentio exeant, et habeatur reverentia Deo, ut frater qui forte sibi peculiariter vult orare, non inpediatur alterius inprobitate. Sed et si aliter vult sibi forte secretius orare, simpliciter intret et oret, non in clamosa voce, sed in lacrimis et intentione cordis.

Let the oratory be what it is called, and let nothing else be done or stored there. When the work of God is completed, let all go out with utmost silence, and let reverence be had to God, so that a brother who perhaps wishes to pray for himself particularly may not be impeded by another’s impropriety. But even if he perhaps wishes otherwise to pray more secretly for himself, let him simply enter and pray, not in a clamorous voice, but with tears and the intention of the heart.

Ergo qui simile opus non facit, non permittatur explicito opere Dei remorari in oratorio, sicut dictum est, ne alius impedimentum patiatur.

Therefore, he who does not perform similar work is not to be permitted, with the work of God completed, to linger in the oratory, as has been said, lest another suffer an impediment.

Caput 53: De hospitibus suscipiendis

Chapter 53: On receiving guests

Omnes supervenientes hospites tamquam Christus suscipiantur, quia ipse dicturus est: Hospis fui et suscepistis me. Et omnibus congruus honor exhibeatur, maxime domesticis fidei et peregrinis. Ut ergo nuntiatus fuerit hospis, occurratur ei a priore vel a fratribus cum omni officio caritatis; et primitus orent pariter, et sic sibi societur in pace. Quod pacis osculum non prius offeratur nisi oratione præmissa, propter inlusiones diabolicas.

Let all arriving guests be received as Christ, because he himself will say: I was a guest and you received me. And suitable honor be shown to all, especially to the domestics of the faith and to pilgrims. Therefore, when a guest has been announced, let him be met by the prior or by the brethren with every office of charity; and first let them pray together, and thus let him be joined to them in peace. Let the kiss of peace not be offered before prayer has been premised, on account of diabolical illusions.

In ipsa autem salutatione omnis exhibeatur humilitas omnibus venientibus sive discedentibus hospitibus: inclinato capite vel prostrato omni corpore in terra, Christus in eis adoretur qui et suscipitur. Suscepti autem hospites ducantur ad orationem, et postea sedeat cum eis prior aut cui iusserit ipse. Legatur coram hospite Lex divina ut ædificetur, et post hæc omnis ei exhibeatur humanitas.

But in the very salutation, let all humility be shown to all guests coming or departing: with the head inclined, or with the whole body prostrate on the ground, let Christ be adored in them who also is received. And let the received guests be led to prayer, and afterward let the prior sit with them, or the one whom he himself has ordered. Let the Divine Law be read before the guest, that he may be edified, and after these things let every courtesy be shown to him.

Ieiunium a priore frangatur propter hospitem, nisi forte præcipuus sit dies ieiunii qui non possit violari; fratres autem consuetudines ieiuniorum prosequantur. Aquam in manibus abbas hospitibus det; pedes hospitibus omnibus tam abbas quam cuncta congregatio lavet; quibus lotis, hunc versum dicant: Suscepimus, Deus, misericordiam tuam in medio templi tui. Pauperum et peregrinorum maxime susceptioni cura sollicite exhibeatur, quia in ipsis magis Christus suscipitur; nam divitum terror ipse sibi exigit honorem.

Let the fast be broken by the prior on account of a guest, unless perchance it be a principal day of fasting which cannot be violated; but let the brothers follow the customs of fasts. Let the abbot give water for the hands to the guests; let both the abbot and the whole congregation wash the feet of all the guests; when these have been washed, let them say this verse: We have received, O God, your mercy in the midst of your temple. Let careful care be exhibited especially for the reception of the poor and of pilgrims, because in them Christ is received more; for the dread of the rich themselves exacts honor for itself.

Coquina abbatis et hospitum super se sit, ut, incertis horis supervenientes hospites, qui numquam desunt monasterio, non inquietentur fratres. In qua coquina ad annum ingrediantur duo fratres qui ipsud officium bene impleant. Quibus, ut indigent, solacia administrentur, ut absque murmuratione serviant, et iterum, quando occupationem minorem habent, exeant ubi eis imperatur in opera.

Let the abbot’s and the guests’ kitchen be under his supervision, so that, with guests arriving at uncertain hours—who are never lacking to the monastery—the brothers may not be disturbed. Into which kitchen, for a year, let two brothers enter who fulfill that office well. To whom, as they have need, solaces be administered, so that they may serve without murmuring; and in turn, when they have less occupation, let them go out where work is commanded to them, into the tasks.

Et non solum ipsis, sed et in omnibus officiis monasterii ista consideratio, ut quando indigent solacia adcommodentur eis, et iterum quando vacant oboediant imperatis. Item et cellam hospitum habeat adsignatam frater cuius animam timor Dei possidet; ubi sint lecti strati sufficienter. Et domus Dei a sapientibus administretur.

And not only for them, but in all the offices of the monastery let this consideration prevail: that whenever they are in need, solaces be accommodated to them, and again, whenever they are free, let them obey the things commanded. Likewise, let a brother, whose soul the fear of God possesses, have the guest-cell assigned to him, where beds are sufficiently made. And let the House of God be administered by the wise.

Hospitibus autem, cui non præcipitur, ullatenus societur neque conloquatur; sed si obviaverit aut viderit, salutatis humiliter, ut diximus, et petita benedictione pertranseat, dicens sibi non licere conloqui cum hospite.

But as for guests, let him to whom it is not prescribed in no way associate nor converse; but if he should meet or see one, having greeted humbly, as we have said, and having sought a benediction, let him pass on, saying that it is not licit for him to converse with a guest.

Caput 54: Si debeat monachus litteras vel aliquid suscipere

CHAPTER 54: Whether a monk ought to receive letters or anything

Nullatenus liceat monacho neque a parentibus suis neque a quoquam hominum nec sibi invicem litteras, eulogias vel quælibet munuscula accipere aut dare sine præcepto abbatis. Quod si etiam a parentibus suis ei quicquam directum fuerit, non præsumat suscipere illud, nisi prius indicatum fuerit abbati. Quod si iusserit suscipi, in abbatis sit potestate cui illud iubeat dari, et non contristetur frater, cui forte directum fuerat, ut non detur occasio diabulo.

By no means let it be permitted to a monk, neither from his parents nor from anyone among men, nor to one another, to receive or to give letters, eulogies (blessed gifts), or any little gifts without the abbot’s precept. But if even anything has been directed to him by his parents, let him not presume to receive it, unless it has first been made known to the abbot. And if he has ordered it to be received, let it be in the abbot’s power to whom he commands that it be given; and let not the brother be saddened, to whom perhaps it had been directed, lest an occasion be given to the devil.

Qui autem aliter præsumpserit, disciplinæ regulari subiaceat.

But whoever shall have presumed otherwise, let him be subject to regular discipline.

Caput 55: De vestiario vel calciario fratrum

Chapter 55: On the clothing and footwear of the brothers

Vestimenta fratribus secundum locorum qualitatem ubi habitant vel ærum temperiem dentur, quia in frigidis regionibus amplius indigetur, in calidis vero minus. Hæc ergo consideratio penes abbatem est. Nos tamen mediocribus locis sufficere credimus monachis per singulos cucullam et tunicam - cucullam in hieme vellosam, in æstate puram aut vetustam - et scapulare propter opera, indumenta pedum pedules et caligas.

Garments for the brothers should be given according to the quality of the places where they dwell or the temper of the air, because in cold regions more is needed, but in hot ones less. This consideration, then, lies with the abbot. We, however, believe that in places of moderate climate it suffices for monks that each have a cowl and a tunic - a cowl in winter fleecy, in summer plain or worn - and a scapular for work, and for the feet foot-garments, socks and boots.

De quarum rerum omnium colore aut grossitudine non causentur monachi, sed quales inveniri possunt in provincia qua degunt aut quod vilius conparari possit. Abbas autem de mensura provideat ut non sint curta ipsa vestimenta utentibus ea, sed mensurata. Accipientes nova, vetera semper reddant in præsenti reponenda in vestiario propter pauperes.

Concerning the color or thickness of all these things, let not the monks make complaint, but let them be such as can be found in the province where they dwell, or what can be procured more cheaply. The abbot, moreover, should provide for the measure, that the garments themselves not be short for those using them, but measured. On receiving new ones, let them always hand back the old, to be put away at once in the vestiary for the sake of the poor.

Sufficit enim monacho duas tunicas et duas cucullas habere propter noctes et propter lavare ipsas res; iam quod supra fuerit superfluum est, amputari debet. Et pedules et quodcumque est vetere reddant, dum accipiunt novum. Femolaria hii qui in via diriguntur de vestiario accipiant, quæ revertentes lota ibi restituant.

For it suffices for a monk to have two tunics and two cowls, on account of the nights and for washing those very items; now whatever shall be beyond that is superfluous and ought to be cut off. And let them return both the foot-wrappings and whatever is old, when they receive the new. Let those who are sent on the road receive drawers from the wardrobe, which, when they return, they are to restore there washed.

Et cucullæ et tunicæ sint aliquanto a solito quas habent modice meliores; quas exeuntes in via accipiant de vestiario et revertentes restituant.

And let the cowls and tunics be somewhat, moderately better than the usual ones they have; which, when going out on the road, let them receive from the vestiary, and on returning let them restore.

Stramenta autem lectorum sufficiant matta, sagum et lena et capitale. Quæ tamen lecta frequenter ab abbate scrutinanda sunt propter opus peculiare, ne inveniatur. Et si cui inventum fuerit quod ab abbate non accepit, gravissimæ disciplinæ subiaceat.

But let the bedding of the beds suffice: a mat, a sagum, a lena, and a pillow. These beds, however, are to be frequently scrutinized by the abbot on account of private property, so that none be found. And if there be found with anyone something which he did not receive from the abbot, let him be subject to the most severe discipline.

Et ut hoc vitium peculiaris radicitus amputetur, dentur ab abbate omnia quæ sunt necessaria: id est cuculla, tunica, pedules, caligas, bracile, cultellum, grafium, acum, mappula, tabulas, ut omnis auferatur necessitatis excusatio. A quo tamen abbate semper consideretur illa sententia Actuum Apostolorum, quia: Dabatur singulis prout cuique opus erat. Ita ergo et abbas consideret infirmitates indigentium, non malam voluntatem invidentium. In omnibus tamen iudiciis Dei retributionem cogitet.

And so that this vice of private property may be cut off by the roots, let all things which are necessary be given by the abbot: that is, a cowl, a tunic, foot-wraps, boots, breeches, a little knife, a stylus, a needle, a little napkin, tablets, so that every excuse of necessity may be taken away. Yet by that abbot let that sentence of the Acts of the Apostles always be considered, namely: It was being given to each according as each had need. Thus then let the abbot consider the infirmities of the needy, not the ill will of the envious. In all judgments, however, let him think on God’s retribution.

Caput 56: De mensa abbatis

Chapter 56: On the Table of the Abbot

Mensa abbatis cum hospitibus et peregrinis sit semper. Quotiens tamen minus sunt hospites, quos vult de fratribus vocare in ipsius sit potestate. Seniorem tamen unum aut duo semper cum fratribus dimittendum propter disciplinam.

Let the abbot’s table be always with guests and pilgrims. As often, however, as guests are fewer, it shall be in his power to call whom he wishes from the brothers. Nevertheless, one senior or two must always be left with the brothers for the sake of discipline.

Caput 57: De artificibus monasterii

CHAPTER 57: On the artisans of the monastery

Artifices si sunt in monasterio cum omni humilitate faciant ipsas artes, si permiserit abbas. Quod si aliquis ex eis extollitur pro scientiæ artis suæ, eo quod videatur aliquid conferre monasterio, hic talis erigatur ab ipsa arte et denuo per eam non transeat, nisi forte humiliato ei iterum abbas iubeat. Si quid vero ex operibus artificum venundandum est, videant ipsi per quorum manum transigendam sint, ne aliquam fraudem præsumant.

If there are artificers in the monastery, let them practice the arts themselves with all humility, if the abbot permits. But if any of them is exalted on account of the science of his art, because he seems to confer something upon the monastery, let such a one be removed from that very art and not thereafter engage in it, unless perhaps, when humbled, the abbot again commands him. If indeed anything from the works of the artificers is to be sold, let them themselves see through whose hand the transactions are to be carried, lest they presume any fraud.

Memorentur semper Ananiæ et Safiræ, ne forte mortem quam illi in corpore pertulerunt, hanc isti vel omnes qui aliquam fraudem de rebus monasterii fecerint, in anima patiantur. In ipsis autem pretiis non subripiat avaritiæ malum, sed semper aliquantulum vilius detur quam ab aliis sæcularibus dari potest, ut in omnibus glorificetur Deus.

Let Ananias and Sapphira always be remembered, lest perhaps the death which they endured in the body these persons—or all who have committed any fraud concerning the goods of the monastery—suffer in the soul. But in the prices themselves let not the evil of avarice steal in, but let it always be given somewhat cheaper than it can be given by other seculars, so that in all things God may be glorified.

Caput 58: De disciplina suscipiendorum fratrum

Chapter 58: On the discipline of receiving brothers

Noviter veniens quis ad conversationem, non ei facilis tribuatur ingressus, sed sicut ait Apostolus: Probate spiritus si ex Deo sunt. Ergo si veniens perseveraverit pulsans et inlatas sibi iniurias et difficultatem ingressus post quattuor aut quinque dies visus fuerit patienter portare et persistere petitioni suæ, annuatur ei ingressus et sit in cella hospitum paucis diebus. Postea autem sit in cella noviciorum ubi meditent et manducent et dormiant. Et senior eis talis deputetur qui aptus sit ad lucrandas animas, qui super eos omnimo curiose intendat.

Someone newly coming to the conversation, let no easy entrance be granted him; but, as the Apostle says: Prove the spirits whether they are of God. Therefore, if on coming he shall have persevered knocking, and shall have seemed to bear patiently the wrongs inflicted upon him and the difficulty of entrance after four or five days, and to persist in his petition, let entrance be granted him, and let him be in the guests’ cell for a few days. Afterwards, however, let him be in the novices’ cell, where they may meditate and eat and sleep. And let such a senior be assigned to them as is apt for gaining souls, who shall in every way very carefully attend to them.

Et sollicitudo sit si revera Deum quærit, si sollicitus est ad opus Dei, ad oboedientiam, ad obprobria. Prædicentur ei omnia dura et aspera per quæ itur ad Deum. Si promiserit de stabilitatis suæ perseverentia, post duorum mensuum circulum legatur ei hæc regula per ordinem, et dicatur ei: «Ecce lex sub qua militare vis; si potes observare, ingredere; si vero non potes, liber discede». Si adhuc steterit, tunc ducatur in supradictam cellam noviciorum et iterum probetur in omni patientia.

And let there be solicitude whether he truly seeks God, whether he is solicitous for the Work of God, for obedience, for opprobrium. Let all the hard and harsh things be declared to him through which one goes to God. If he has promised perseverance in his stability, after the cycle of two months let this Rule be read to him in order, and let it be said to him: «Behold the law under which you wish to soldier; if you can observe it, enter; but if indeed you cannot, depart free». If he still stands, then let him be led into the aforesaid cell of the novices and again let him be proven in all patience.

Et post sex mensuum circuitum legatur ei regula, ut sciat ad quod ingreditur. Et si adhuc stat, post quattuor menses iterum relegatur ei eadem regula. Et si habita secum deliberatione promiserit se omnia custodire et cuncta sibi imperata servare, tunc suscipiatur in congregatione, sciens et lege regulæ constitutum quod ei ex illa die non liceat egredi monasterio, nec collum excutere de sub iugo regulæ quem sub tam morosam deliberationem licuit aut excusare aut suscipere.

And after a six-month circuit the Rule shall be read to him, that he may know to what he is entering. And if he still stands, after four months the same Rule shall be re-read to him. And if, having held deliberation with himself, he has promised to keep all things and to observe everything enjoined upon him, then let him be received into the congregation, knowing as well, and as constituted by the law of the Rule, that from that day it is not permitted him to go out of the monastery, nor to shake his neck from under the yoke of the Rule, which under so protracted a deliberation it was permitted either to refuse or to accept.

Suscipiendus autem in oratorio coram omnibus promittat de stabilitate sua et conversatione morum suorum et oboedientia, coram Deo et sanctis eius, ut si aliquando aliter fecerit, ab eo se damnandum sciat quem inridit. De qua promissione sua faciat petitionem ad nomen sanctorum quorum reliquiæ ibi sunt et abbatis præsentis. Quam petitionem manu sua scribat, aut certe, si non scit litteras, alter ab eo rogatus scribat et ille novicius signum faciat et manu sua eam super altare ponat.

However, the one to be received, in the oratory before all, should promise concerning his stability and the conversation of his morals and obedience, before God and his saints, so that if at any time he should act otherwise, he may know himself to be condemned by him whom he mocks. Of this his promise let him make a petition in the name of the saints whose relics are there and of the present abbot. Which petition let him write with his own hand; or certainly, if he does not know letters, let another, asked by him, write it, and let that novice make a sign, and with his own hand place it upon the altar.

Quam dum inposuerit, incipiat ipse novicius mox hunc versum: Suscipe me, Domine, secundum eloquium tuum et vivam, et ne confundas me ab expectatione mea. Quem versum omnis congregatio tertio respondeat, adiungentes: Gloria Patri. Tunc ille frater novicius prosternatur singulorum pedibus ut orent pro eo; et iam ex illa die in congregatione reputetur. Res si quas habet, aut eroget prius pauperibus aut facta sollemniter donatione conferat monasterio, nihil sibi reservans ex omnibus, quippe qui ex illo die nec proprii corporis potestatem se habiturum scit.

Which, when he has placed it, let the novice himself at once begin this verse: Receive me, O Lord, according to your utterance, and I shall live, and do not confound me from my expectation. Which verse let the whole congregation repeat three times, adding: Glory to the Father. Then let that brother novice prostrate himself at the feet of each one so that they may pray for him; and from that day he is to be reckoned in the congregation. If he has any property, either let him first disburse it to the poor, or, a donation having been made solemnly, let him confer it upon the monastery, reserving nothing for himself from all things, since from that day he knows that he will have not even the power of his own body.

Mox ergo in oratorio exuatur rebus propriis quibus vestitus est, et induatur rebus monasterii. Illa autem vestimenta quibus exutus est reponatur in vestiario conservanda, ut si aliquando suadenti diabulo consenserit ut egrediatur de monasterio - quod absit - tunc exutus rebus monasterii proiciatur. Illam tamen petitionem eius, quam desuper altare abbas tulit, non recipiat, sed in monasterio reservetur.

Soon, therefore, in the oratory let him be divested of the things proper to himself with which he is clothed, and be invested with the things of the monastery. But those vestments of which he has been stripped shall be put back in the vestry to be kept, so that if at any time he should consent to the devil persuading him to go out from the monastery - which may it not be - then, stripped of the goods of the monastery, he shall be cast out. However, that petition of his, which the abbot took from upon the altar, let him not receive back, but let it be reserved in the monastery.

Caput 59: De filiis nobilium aut pauperum qui offeruntur

Chapter 59: Concerning the sons of nobles or of the poor who are offered

Si quis forte de nobilibus offerit filium suum Deo in monasterio, si ipse puer minor ætate est, parentes eius faciant petitionem quam supra diximus, et cum oblatione ipsam petitionem et manum pueri involvant in palla altaris, et sic eum offerant. De rebus autem suis aut in præsenti petitione promittant sub iureiurando, quia numquam per se, numquam per suffectam personam nec quolibet modo ei aliquando aliquid dant aut tribuunt occasionem habendi; vel certe si hoc facere noluerint et aliquid offere volunt in elemosinam monasterio pro mercede sua, faciant ex rebus quas dare volunt monasterio donationem, reservato sibi, si ita voluerint usum fructum. Atque ita omnia obstruantur ut nulla suspicio remaneat puero per quam deceptus perire possit - quod absit - quod experimento didicimus.

If perchance someone of the nobles offers his son to God in the monastery, if the boy himself is minor in age, his parents should make the petition which we said above, and with the oblation they should wrap that petition and the boy’s hand in the altar pall, and thus offer him. But concerning his goods, either in the present petition let them promise under oath that never by themselves, never through a substituted person nor in any way whatsoever will they at any time give or grant him anything affording an occasion of possession; or certainly, if they are unwilling to do this and wish to offer something to the monastery as alms for their own recompense, let them make a donation to the monastery out of the goods which they wish to give, with the use and fruit reserved to themselves, if they so wish. And thus let all things be shut off so that no suspicion may remain for the boy by which, being deceived, he could perish - God forbid - which we have learned by experience.

Similiter autem et pauperiores faciant. Qui vero ex toto nihil habent, simpliciter petitionem faciant et cum oblatione offerant filium suum coram testibus.

Likewise, let the poorer do so. But those who have nothing at all, let them simply make a petition and with the oblation offer their son before witnesses.

Caput 60: De sacerdotibus qui forte voluerint in monasterio habitare

CHAPTER 60: On priests who perchance may have wished to dwell in a monastery

Si quis de ordine sacerdotum in monasterio se suscipi rogaverit, non quidem citius ei adsentiatur. Tamen, si omnimo persteterit in hac supplicatione, sciat se omnem regulæ disciplinam servaturum, nec aliquid ei relaxabitur, ut sicut scriptum est: Amice, ad quod venisti? Concedatur ei tamen post abbatem stare et benedicere aut missas tenere, si tamen iusserit ei abbas. Sin alias, ullatenus aliqua præsumat, sciens se disciplinæ regulari subditum, et magis humilitatis exempla omnibus det.

If anyone from the order of priests should ask to be received in the monastery, indeed let assent not be given to him quickly. Nevertheless, if he altogether persists in this supplication, let him know that he will observe the whole discipline of the Rule, nor will anything be relaxed for him, so that, as it is written: Friend, to what have you come? Yet let it be granted to him to stand after the abbot and to bless or to celebrate Masses, if the abbot shall have ordered it to him. Otherwise, let him by no means presume anything, knowing himself to be subject to the discipline of the Rule, and let him rather give to all examples of humility.

Et si forte ordinationis aut alicuius rei causa fuerit in monasterio, illum locum adtendat quando ingressus est in monasterio, non illum qui ei pro reverentia sacerdotii concessus est. Clericorum autem si quis eodem desiderio monasterio sociari voluerit, loco mediocri conlocentur; et ipsi tamen si promittunt de observatione regulæ vel propria stabilitate.

And if perchance he should be in the monastery for the sake of ordination or of some matter, let him attend to that place which he had when he entered the monastery, not that which was granted to him out of reverence for the priesthood. Moreover, if any of the clerics should wish, with the same desire, to be associated with the monastery, let them be placed in a middling place; and they too, provided they promise the observance of the Rule and their own stability.

Caput 61: De monachis peregrinis qualiter suscipiantur

Chapter 61: On peregrine monks, how they are to be received

Si quis monachus peregrinus de longiquis provinciis supervenerit, si pro hospite voluerit habitare in monasterio et contentus fuerit consuetudinem loci quam invenerit, et non forte superfluitate sua perturbat monasterium, sed simpliciter contentus est quod invenerit, suscipiatur quanto tempore cupit. Si qua sane rationabiliter et cum humilitate caritatis reprehendit aut ostendit, tractet abbas prudenter ne forte pro hoc ipsud eum Dominus direxerit. Si vero postea voluerit stabilitatem suam firmare, non rennuatur talis voluntas, et maxime quia tempore hospitalitatis potuit eius vita dinosci.

If any pilgrim-monk from far provinces should happen to arrive, if he wishes to dwell in the monastery as a guest and is content with the custom of the place which he has found, and does not disturb the monastery by his own superfluity, but is simply content with what he has found, let him be received for as long a time as he desires. If indeed he reasonably and with the humility of charity reproves or points out anything, let the abbot handle it prudently, lest perhaps for this very purpose the Lord has directed him. But if afterwards he wishes to make firm his stability, let such a will not be refused, and especially because during the time of hospitality his life could be known.

Quod si superfluus aut vitiosus inventus fuerit tempore hospitalitatis, non solum non debet sociari corpori monasterii, verum etiam dicatur ei honeste ut discedat, ne eius miseria etiam alii vitientur. Quod si non fuerit talis qui mereatur proici, non solum si petierit, suscipiatur congregationi sociandus, verum etiam suadeatur ut stet, ut eius exemplo alii erudiantur, et quia in omni loco uni Domino servitur, uni Regi militatur. Quem si etiam talem esse perspexerit abbas, liceat eum in superiori aliquantum constituere loco.

But if he shall have been found superfluous or vicious during the time of hospitality, not only ought he not to be associated with the body of the monastery, but let it even be said to him honorably that he should depart, lest by his wretchedness others also be vitiated. But if he be not such as to deserve to be cast out, not only, if he shall have asked, let him be received to be associated with the congregation, but let him even be persuaded to remain, that by his example others may be instructed, and because in every place one Lord is served, one King is militated-for. Whom, if the abbot shall also have perceived to be such, let it be permitted to set him somewhat in a higher place.

Non solum autem monachum, sed etiam de suprascriptis gradibus sacerdotum vel clericorum stabilire potest abbas in maiori quam ingrediuntur loco, si eorum talem perspexerit esse vitam. Caveat autem abbas, ne aliquando de alio noto monasterio monachum ad habitandum suscipiat sine consensu abbatis eius aut litteras commendaticias, quia scriptum est: Quod tibi non vis fieri, alio ne feceris.

Not only a monk, moreover, but also from the above-written grades of priests or clerics, the abbot can establish in a higher place than that in which they enter, if he has discerned their life to be such. Let the abbot, however, beware lest at any time he receive a monk from another well-known monastery to dwell without the consent of its abbot or letters of commendation, because it is written: What you do not wish to be done to you, do not do to another.

Caput 62: De sacerdotibus monasterii

CHAPTER 62: On the priests of the monastery

Si quis abbas sibi presbyterum vel diaconem ordinari petierit, de suis elegat qui dignus sit sacerdotio fungi. Ordinatus autem caveat elationem aut superbiam, nec quicquam præsumat nisi quod ei ab abbate præcipitur, sciens se multo magis disciplinæ regulari subdendum. Nec occasione sacerdotii obliviscatur regulæ oboedientiam et disciplinam sed magis ac magis in Deum proficiat.

If any abbot shall have asked to have a presbyter or a deacon ordained for himself, let him choose from his own those who are worthy to perform the sacerdotal office. But the one ordained should beware elation or arrogance, and presume nothing except what is commanded him by the abbot, knowing that he must be much more subjected to regular discipline. Nor on the occasion of the priesthood let him forget obedience to the rule and discipline, but rather let him advance more and more toward God.

Locum vero illum semper adtendat quod ingressus est in monasterio, præter officium altaris, et si forte electio congregationis et voluntas abbatis pro vitæ merito eum promovere voluerint. Qui tamen regulam decanis vel præpositis constitutam sibi servare sciat. Quod si aliter præsumpserit, non sacerdos sed rebellio iudicetur.

Let him, however, always attend to that station which he entered in the monastery, apart from the office of the altar, and if perchance the election of the congregation and the will of the abbot, for merit of life, should wish to promote him. Yet let him know to observe for himself the rule established for deans or provosts. But if he presume otherwise, let him be judged not a priest but a rebel.

Et sæpe admonitus si non correxerit, etiam episcopus adhibeatur in testimonio. Quod si nec sic emendaverit, clarescentibus culpis, proiciatur de monasterio, si tamen talis fuerit eius contumacia ut subdi aut oboedire regulæ nolit.

And, being often admonished, if he shall not have corrected himself, let even the bishop be brought in for testimony. But if not even thus he shall have amended himself, the faults becoming manifest, let him be cast out of the monastery—if, however, such shall be his contumacy that he is unwilling to be subjected to or to obey the rule.

Caput 63: De ordine congregationis

Chapter 63: On the order of the congregation

Ordines suos in monasterio ita conservent ut conversationis tempus, ut vitæ meritum discernit atque abbas constituerit. Qui abbas non conturbet gregem sibi commissum nec, quasi libera utens potestate, iniuste disponat aliquid, sed cogitet semper quia de omnibus iudiciis et operibus suis redditurus est Deo rationem. Ergo secundum ordines suos quos constituerit vel quos habuerint ipsi fratres, sic accedant ad pacem, ad communionem, ad psalmum inponendum, in choro standum.

Let them preserve their orders in the monastery in such a way as the time of their monastic conversation (way of life), as the merit of life, discerns, and as the abbot shall have established. Let that abbot not trouble the flock committed to him, nor, as though using unrestricted power, unjustly arrange anything; but let him always consider that he will render to God an account for all his judgments and works. Therefore, according to their orders which he shall have established, or which the brothers themselves shall have had, thus let them approach to the peace, to communion, to the imposing (leading) of the psalm, to standing in the choir.

Et in omnibus omnimo locis ætas non discernat ordines nec præiudicet, quia Samuhel et Danihel pueri presbyteros iudicaverunt. Ergo, excepto hos quos, ut diximus, altiori consilio abbas prætulerit vel degradaverit certis ex causis, reliqui omnes ut convertuntur ita sint ut verbi gratia qui secunda hora diei venerit in monasterio iuniorem se noverit illius esse qui prima hora venit diei, cuiuslibet ætatis aut dignitatis sit. Pueris per omnia ab omnibus disciplina conservata.

And in all places whatsoever let age not discern orders nor prejudge, because Samuel and Daniel, as boys, judged presbyters. Therefore, except for those whom, as we have said, the abbot, by higher counsel, shall have preferred or degraded for certain causes, let all the rest be, as they are converted, in such a way that, for example, he who has come to the monastery at the second hour of the day should know himself to be junior to him who came at the first hour of the day, whatever his age or dignity may be. For boys, with discipline preserved in all things by all.

Iuniores igitur priores suos honorent, priores minores suos diligant. In ipsa appellatione nominum nulli liceat alium puro appellare nomine, sed proiores iuniores suos fratrum nomine, iuniores autem priores suos nonnos vocent, quod intelligitur paterna reverentia. Abbas autem, quia vices Christi creditur agere, dominus et abbas vocetur, non sua adsumptione sed honore et amore Christi; ipse autem cogitet et sic se exhibeat ut dignus sit tali honore.

Juniors, therefore, should honor their seniors; seniors should love their minors. In the very appellation of names let no one be permitted to address another by the bare name, but let the seniors call their juniors by the name of brothers, and let the juniors call their seniors nonnos, which is understood as paternal reverence. The Abbot, moreover, because he is believed to act in the stead of Christ, should be called lord and abbot, not by his own assumption but by the honor and love of Christ; and let him consider, and so present himself, as to be worthy of such honor.

Ubicumque autem sibi obviant fratres, iunior priorem benedictionem petat. Transeunte maiore minor surgat et det ei locum sedendi, nec præsumat iunior consedere nisi ei præcipiat senior suus, ut fiat quod scriptum est: Honore invicem prævenientes. Pueri parvi vel adulescentes in oratorio vel ad mensas cum disciplina ordines suos consequantur. Foris autem vel ubiubi, et custodiam habeant et disciplinam, usque dum ad intellegibilem ætatem perveniant.

Wherever brothers meet each other, let the junior ask a blessing of the prior. When the greater passes by, let the lesser rise and give him the place to sit, nor let the junior presume to sit down unless his senior commands him, so that what is written may be fulfilled: Going before one another in honor. Little boys or adolescents, in the oratory or at the tables, let them keep their orders with discipline. Outside, however, or wherever they may be, let them also have supervision and discipline, until they come to an intelligible age.

Caput 64: De ordinando abbate

Chapter 64: On ordaining an abbot

In abbatis ordinatione illa semper consideretur ratio, ut hic constituatur quem sibi omnis concors congregatio secundum timorem Dei, sive etiam pars quamvis parva congregationis saniore consilio elegerit. Vitæ autem merito et sapientiæ doctrina elegatur qui ordinandus est, etiam si ultimus fuerit in ordine congregationis. Quod si etiam omnis congregatio vitiis suis - quod quidem absit - consentientem personam pari consilio elegerit, et vitia ipsa aliquatenus in notitia episcopi ad cuius diocesim pertinet locus ipse vel ab abbates aut christianos vicinos claruerint, prohibeant pravorum prævalere consensum, sed domui Dei dignum constituant dispensatorem, scientes pro hoc se recepturos mercedem bonam, si illud caste et zelo Dei faciant, sicut e diverso peccatum si neglegant.

In the ordination of an abbot let this principle always be considered: that he be appointed whom the whole concordant congregation, according to the fear of God, has chosen for itself, or even whom a part, however small, of the congregation with sounder counsel has chosen. Moreover, let him who is to be ordained be chosen for the merit of his life and the doctrine of wisdom, even if he should be the last in the order of the congregation. But if even the whole congregation—by its vices (far be it!)—should by like counsel choose a person consenting to them, and those very vices have in some measure come to the notice of the bishop to whose diocese that place belongs, or have become evident from abbots or Christian neighbors, let them prevent the consensus of the depraved from prevailing, but appoint for the house of God a worthy steward, knowing that for this they will receive a good reward, if they do it chastely and with zeal for God, just as, conversely, it is sin if they neglect it.

Ordinatus autem abbas cogitet semper, quale onus suscepit et cui redditurus est rationem vilicationis suæ, sciatque sibi oportere prodesse magis quam præesse. Oportet ergo eum esse doctum Lege divina, ut sciat et si unde proferat nova et vetera, castum, sobrium, misericordem, et semper superexaltet misericordiam iudicio, ut idem ipse consequatur. Oderit vitia, diligat fratres.

However, the ordained abbot should always consider what sort of burden he has undertaken and to whom he will render an account of his stewardship, and let him know that it behooves him to profit rather than to preside. It is therefore fitting that he be learned in the Divine Law, that he may know whence to bring forth new things and old, chaste, sober, merciful, and let him always super-exalt mercy over judgment, that he himself may obtain the same. Let him hate vices; let him love the brethren.

In ipsa autem correptione prudenter agat et ne quid nimis, ne dum nimis eradere cupit æruginem frangatur vas. Suamque fragilitatem semper suspectus sit, memineritque calamum quassatum non conterendum. In quibus non dicimus ut permittat nutriri vitia, sed prudenter et cum caritate ea amputet, ut viderit cuique expedire sicut iam diximus, et studeat plus amari quam timeri.

But in the very act of correction let him proceed prudently and “nothing in excess,” lest, while he longs too much to scrape off the rust, the vessel be broken. And let him always be suspicious of his own fragility, and let him remember that a bruised reed is not to be crushed. In saying this we do not say that he should permit vices to be nourished, but that he should prune them prudently and with charity, as he shall have seen to be expedient for each, as we have already said, and let him strive to be more loved than feared.

Non sit turbulentus et anxius, non sit nimius et obstinatus, non sit zelotipus et nimis suspiciosus, quia numquam requiescit. In ipsis imperiis suis providus et consideratus, et sive secundum Deum sive secundum sæculum sit opera quam iniungit, discernat et temperet, cogitans discretionem sancti Iacob dicentis: Si gerges meos plus in ambulando fecero laborare, morientur cuncti una die. Hæc ergo aliaque testimonia discretionis matris virtutum sumens, sic omnia temperet ut sit et fortes quod cupiant et infirmi non refugiant. Et præcipue ut præsentem regulam in omnibus conservet, ut dum bene ministraverit audiat a Domino quod servus bonus qui erogavit triticum conservis in tempore suo: Amen dico vobis, ait, super omnia bona sua constituit eum.

Let him not be turbulent and anxious, let him not be excessive and obstinate, let him not be jealous and overly suspicious, because such a man never finds rest. In his very commands let him be provident and considerate, and whether the work he enjoins be according to God or according to the world, let him discern and temper it, pondering the discretion of Saint Jacob, who says: If I make my flocks labor too much by walking, they will all die in one day. Taking, therefore, these and other testimonies of discretion, the mother of virtues, let him so temper all things that both the strong may have what they desire and the weak may not shrink back. And especially let him keep the present rule in all things, so that when he has well ministered he may hear from the Lord that which is said of the good servant who dispensed wheat to his fellow-servants in due season: Amen, I say to you, he says, he has set him over all his goods.

Caput 65: De præposito monasterii

CHAPTER 65: On the provost of the monastery

Sæpius quidem contigit, ut per ordinationem præpositi sandala gravia in monasteriis oriantur, dum sint aliqui maligno spiritu superbiæ inflati et æstimantes se secundos esse abbates, adsumentes sibi tyrannidem, scandala nutriunt et dissensiones in congregationes faciunt, et maxime in illis locis ubi ab eodem sacerdote vel ab eis abbatibus qui abbatem ordinant ab ipsis etiam et præpositus ordinatur. Quod quam sit absurdum facile advertitur, quia ab ipso initio ordinationis materia ei datur superbiendi, dum ei suggeritur a cogitationibus suis exutum eum esse a potestate abbatis sui, quia ab ipsis es tu ordinatus a quibus et abbas. Hinc suscitantur invidiæ, rixæ, detractiones, æmulationes, dissensiones, exordinationes, ut dum contraria sibi abbas præpositusque sentiunt, et ipsorum necesse est sub hanc dissensionem animas periclitari, et hii qui sub ipsi sunt, dum adulantur partibus, eunt in perditionem.

More often indeed it has happened that, through the ordination of a provost, grave scandals arise in monasteries, when there are some inflated by the malignant spirit of pride and estimating themselves to be second abbots; taking to themselves tyranny, they nourish scandals and make dissensions in the congregations—and especially in those places where by the same priest, or by those abbots who ordain the abbot, the provost also is ordained by them. How absurd this is is easily noticed, because from the very beginning of the ordination matter is given him for becoming proud, while it is suggested to him by his cogitations that he has been stripped from the power of his abbot, since by the very ones you too are ordained by whom also the abbot is. Hence are stirred up envies, strifes, detractions, emulations, dissensions, disorderings, so that, while the abbot and the provost hold contrary judgments, under this dissension it is necessary that their own souls be put in peril; and those who are under them, while they flatter the parties, go into perdition.

Cuius periculi malum illos respicit in capite qui talius inordinationis se fecerunt auctores.

The evil of this peril returns upon the head of those who have made themselves the authors of such inordination.

Ideo nos vidimus expedire propter pacis caritatisque custodiam in abbatis pendere arbitrio ordinationem monasterii sui. Et si potest fieri per decanos ordinetur, ut ante disposuimus, omnis utilitas monasterii, prout abbas disposuerit, ut dum pluribus committitur, unus non superbiat. Quod si aut locus expetit aut congregatio petierit rationabiliter cum humilitate et abbas iudicaverit expedire, quemcumque elegerit abbas cum consilio fratrum timentium Deum ordinet ipse sibi præpositum.

Therefore we have seen it to be expedient, for the guardianship of peace and charity, that the ordering of his monastery depend upon the abbot’s judgment. And if it can be done through deans, let all the utility of the monastery, as we have set forth before, be ordered according as the abbot shall have arranged, so that, when it is entrusted to several, one may not grow proud. But if either the place requires it or the congregation shall have reasonably with humility requested it, and the abbot shall have judged it expedient, whomever the abbot shall have chosen, with the counsel of the brothers fearing God, let him himself ordain as his provost.

Qui tamen præpositus illa agat cum reverentia quæ ab abbate suo et iniuncta fuerint, nihil contra abbatis voluntatem aut ordinationem faciens, quia quantum prælatus est ceteris, ita eum oportet sollicitius observare præcepta regulæ. Qui præpositus si repertus fuerit vitiosus aut elatione deceptus superbire, aut contemptor sanctæ regulæ fuerit conprobatus, admoneatur verbis usque quater. Si non emendaverit, adhibeatur ei correptio disciplinæ regularis. Quod si neque sic correxerit, tunc deiciatur de ordine præposituræ et alius qui dignus est in loco eius subrogetur.

Let the prepositus nevertheless do those things with reverence which have been enjoined by his abbot, doing nothing against the abbot’s will or ordination; for inasmuch as he is set over the others, so much the more ought he carefully to observe the precepts of the Rule. If the prepositus is found vicious, or, deceived by elation, to grow proud, or is proven a contemner of the holy Rule, let him be admonished with words up to four times. If he does not amend, let the correction of regular discipline be applied to him. But if not even thus he should correct himself, then let him be cast down from the order of the prepositure, and another who is worthy be substituted in his place.

Quod si et postea in congregatione quietus et oboediens non fuerit, etiam de monasterio pellatur. Cogitet tamen abbas se de omnibus iudiciis suis Deo reddere rationem, ne forte invidiæ aut zeli flamma urat animam.

But if even thereafter in the congregation he is not quiet and obedient, let him also be expelled from the monastery. Yet let the abbot consider that he must render an account to God for all his judgments, lest perhaps the flame of envy or zeal burn his soul.

Caput 66: De hostiariis monasterii

Chapter 66: On the ostiaries of the monastery

Ad portam monasterii ponatur senes sapiens, qui sciat accipere responsum et reddere, et cuius maturitas eum non sinat vacari. Qui portarius cellam debebit habere iuxta portam, ut venientes semper præsentem inveniant a quo responsum accipiant. Et mox ut aliquis pulsaverit aut pauper clamaverit, «Deo gratias» respondeat aut «Benedic», et cum omni mansuetudine timoris Dei reddat responsum festinanter cum fervore caritatis.

At the gate of the monastery let a wise elder be stationed, who knows how to receive a response and to give one back, and whose maturity does not allow him to be idle. That porter ought to have a cell next to the gate, so that those coming may always find him present, from whom they may receive a response. And as soon as someone has knocked or a poor man has cried out, «Thanks be to God» let him answer, or «Bless», and with all meekness of the fear of God let him render an answer promptly, with the fervor of charity.

Qui portarius si indiget solacio iuniorem fratrem accipiat. Monasterium autem, si possit fieri, ita debet constitui ut omnia necessaria, id est aqua, molendinum, hortum vel artes diversas intra monasterium exerceantur, ut non sit necessitas monachis vagandi foris, quia omnimo non expedit animabus eorum.Hanc autem regulam sæpius volumus in congregatione legi, ne quis fratrum se de ignorantia excuset.

Let the porter, if he needs solace, take a younger brother. But the monastery, if it can be done, ought to be constituted in such a way that all necessaries, that is, water, a mill, a garden, or diverse arts, be exercised within the monastery, so that there be no necessity for the monks to wander outside, because it is by no means expedient for their souls.This rule, moreover, we wish to be read more often in the congregation, lest any of the brothers excuse himself on the ground of ignorance.

Caput 67: De fratribus in viam directis

Chapter 67: On brothers sent on the way

Dirigendi fratres in via omnium fratrum vel abbatis se orationi conmendent, et semper ad orationem ultimam operis Dei commemoratio omnium absentum fiat. Revertentes autem de via fratres ipso die quo redeunt per omnes canonicas horas, dum expletur opus Dei, prostrati solo oratorii ab omnibus petant orationem propter excessos, ne qui forte subripuerint in via visus aut auditus malæ rei aut otiosi sermonis. Nec præsumat quisquam referre alio quæcumque foris monasterium viderit aut audierit, quia plurima destructio est.

The brothers to be sent on the way should commend themselves to the prayer of all the brothers or of the abbot, and always at the last prayer of the work of God let a commemoration of all the absent be made. But the brothers returning from the way, on the very day on which they return, through all the canonical hours, while the work of God is being fulfilled, prostrate on the floor of the oratory, should ask prayer from all on account of excesses, lest perhaps there may have slipped in on the way a sight or hearing of an evil thing or of idle speech. Nor let anyone presume to report to another whatever he has seen or heard outside the monastery, because it is a very great destruction.

Quod si quis præsumpserit, vindictæ regulari subiaceat. Similiter et qui præsumpserit claustra monasterii egredi vel quocumque ire vel quippiam quamvis parvum sine iussione abbatis facere.

But if anyone shall have presumed, let him be subject to regular punishment. Likewise also whoever shall have presumed to go out the cloister of the monastery, or to go anywhere, or to do anything, however small, without the abbot’s injunction.

Caput 68: Si fratri inpossibilia iniungantur

Chapter 68: If impossible things are enjoined upon a brother

Si cui fratri aliqua forte gravia aut inpossibilia iniunguntur suscipiat quidem iubentis imperium cum omni mansuetudine et oboedientia. Quod si omnimo virium suarum mensuram viderit pondus oneris excedere, inpossibilitatis suæ causas ei qui sibi præest patienter et oportune suggerat, non superbiendo aut resistendo vel contradicendo. Quod si post suggestionem suam in sua sententia prioris imperium perduraverit, sciat iunior ita sibi expedire, et ex caritate, confidens de adiutorio Dei, oboediat.

If to any brother some things perchance heavy or impossible are enjoined, let him indeed receive the command of the one ordering with all mansuetude and obedience. But if altogether he has seen that the weight of the burden exceeds the measure of his strength, let him patiently and at an opportune time suggest the causes of his impossibility to him who is set over him, not by being proud or by resisting or contradicting. But if, after his suggestion, the superior shall persist in his judgment, the earlier command remaining, let the junior know that thus it is expedient for himself, and, out of charity, confiding in the aid of God, let him obey.

Caput 69: Ut in monasterio non præsumat alter alterum defendere

Chapter 69: That in the monastery let not one presume to defend another

Præcavendum est ne quavis occasione præsumat alter alium defendere monachum in monasterio aut quasi tueri, etiam si qualivis consanguinitatis propinquitate iungantur. Nec quolibet modo id a monachis præsumatur, quia exinde gravissima occasio scandalorum oriri potest. Quod si quis hæc transgressus fuerit, acrius coerceatur.

Precaution must be taken lest on any occasion whatsoever one presume to defend another monk in the monastery, or, as it were, to protect him, even if they are joined by any propinquity of consanguinity. Nor in any way let this be presumed by monks, because from this a most grievous occasion of scandals can arise. But if anyone shall have transgressed these things, let him be more sharply coerced.

Caput 70: Ut non præsumat passim aliquis cædere

Chapter 70: That no one presume to strike indiscriminately

Vitetur in monasterio omnis præsumptionis occasio; atque constituimus ut nulli liceat quemquam fratrum suorum excommunicare aut cædere, nisi cui potestas ab abbate date fuerit. Peccantes autem coram omnibus arguantur ut ceteri metum habeant. Infantum vero usque quindecim annorum ætates disciplinæ diligentia ab omnibus et custodia sit; sed et hoc cum omni mensura et ratione.

Let every occasion of presumption be avoided in the monastery; and we establish that it be lawful for no one to excommunicate or beat any of his brothers, except one to whom power has been given by the abbot. But those who sin are to be reproved before all, so that the rest may have fear. As for children up to fifteen years of age, let there be the diligence of discipline and custody over them by all; yet this too with all measure and reason.

Nam in fortiori ætate qui præsumit aliquatenus sine præcepto abbatis vel in ipsis infantibus sine discretione exarserit, disciplinæ regulari subiaceat, quia scriptum est: Quod tibi non vis fieri, alio ne feceris.

For whoever, being of stronger age, presumes in any measure without the abbot’s precept, or has blazed up without discretion even against the very children, let him be subject to regular discipline, because it is written: What you do not wish to be done to you, do not do to another.

Caput 71: Ut oboedientes sibi sint invicem

Chapter 71: That they be obedient to one another

Oboedientiæ bonum non solum abbati exhibendum est ab omnibus, sed etiam sibi invicem ita oboediant fratres, scientes per hanc oboedientiæ viam se ituros ad Deum. Præmisso ergo abbatis aut præpositorum qui ab eo constituuntur imperio, cui non permittimus privata imperia præponi, de cetero omnes iuniores prioribus suis omni caritate et sollicitudine oboediant. Quod si quis contentiosus repperitur, corripiatur.

The good of obedience is to be exhibited not only to the abbot by all, but also let the brothers thus obey one another, knowing that through this way of obedience they will go to God. Therefore, with the command of the abbot or of the praepositi who are appointed by him set first—before which we do not allow private commands to be preferred—thereafter let all the juniors obey their seniors with all charity and solicitude. But if anyone is found contentious, let him be corrected.

Si quis autem frater pro quavis minima causa ab abbate vel a quocumque priore corripitur quolibet modo, vel si leviter senserit animos prioris cuiuscumque contra se iratos vel commotos quamvis modice, mox sine mora tamdiu prostratus in terra ante pedes eius iaceat satisfaciens, usque dum benedictione sanetur illa commotio. Quod si contempserit facere, aut corporali vindictæ subiaceat aut, si contumax fuerit, de monasterio expellatur.

If, however, any brother for any tiniest cause is corrected by the abbot or by any prior whatsoever in whatever manner, or if he should lightly sense the mind of any prior to be angry or commoted against him, however slightly, at once without delay let him lie prostrate on the ground before his feet, making satisfaction, until that commotion is healed by a blessing. But if he shall have despised to do this, let him either be subject to corporal vindict (punishment), or, if he be contumacious, let him be expelled from the monastery.

Caput 72: De zelo bono quod debent monachi habere

Chapter 72: On the good zeal which monks ought to have

Sicut est zelus amaritudinis malus qui separat a Deo et ducit ad infernum, ita est zelus bonus qui separat a vitia et ducit ad Deum et ad vitam æternam. Hunc ergo zelum ferventissimo amore exerceant monachi, id est ut honore se invicem præveniant, infirmitates suas sive corporum sive morum patientissime tolerent, oboedientiam sibi certatim inpendant: nullus quod sibi utile iudicat sequatur, sed quod magis alio; caritatem fraternitatis caste inpendant. Amore Deum timeant.

Just as there is an evil zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from vices and leads to God and to eternal life. Therefore let the monks exercise this zeal with most fervent love, that is, let them go before one another in honor, let them most patiently tolerate their infirmities, whether of body or of character, let them eagerly bestow obedience upon one another: let no one follow what he judges useful for himself, but rather what is more useful for another; let them bestow the charity of brotherhood chastely. With love let them fear God.

Abbatem suum sincera et humili caritate diligant. Christo omnimo nihil præponant, qui nos pariter ad vitam æternam perducat.

Let them love their Abbot with sincere and humble charity. Let them put absolutely nothing before Christ, who may lead us together to eternal life.

Caput 73: De hoc quod non omnis iustitiæ observatio in hac sit regula constituta

CHAPTER 73: On this, that not every observance of justice is constituted in this Rule

Regulam autem hanc descripsimus, Regulam autem hanc descripsimus, ut hanc observantes in monasteriis aliquatenus vel honestatem morum aut initium conversationis nos demonstremus habere. Ceterum ad perfectionem conversationis qui festinat, sunt doctrinæ sanctorum Patrum, quarum observatio perducat hominem ad celsitudinem perfectionis. Quæ enim pagina aut qui sermo divinæ auctoritatis Veteris ac Novi Testamenti non est rectissima norma vitæ humanæ? Aut quis liber sanctorum catholicorum Patrum hoc non resonat ut recto cursu perveniamus ad Creatorem nostrum?

We have described this Rule, We have described this Rule, so that, observing this in monasteries, we may show that we have in some measure either the honesty of morals or the beginning of conversation. Moreover, he who hastens to the perfection of conversation has the doctrines of the holy Fathers, the observance of which may lead a man to the loftiness of perfection. For what page or what discourse of the divine authority of the Old and New Testament is not the most straight norm of human life? Or what book of the holy catholic Fathers does not resound this, that by a straight course we may arrive at our Creator?

Necnon et Collationes Patrum et Instituta et Vitas eorum, sed et regula sancti Patris nostri Basilii, quid aliud sunt nisi bene viventium et oboedientium monachorum instrumenta virtutum? Nobis autem desidiosis et male viventibus atque neglegentibus rubor confusionis est. Quisquis ergo ad patriam cælestem festinas, hanc minimam inchoationis regulam descriptam adiuvante Christo perfice; et tunc demum ad maiora, quæ supra commemoravimus, doctrinæ virtutumque culmina Deo protegente pervenies.

Likewise both the Conferences of the Fathers and the Institutes and their Lives, and also the Rule of our holy Father Basil—what else are they but instruments of virtues for monks who live well and obey? But for us slothful, ill-living, and negligent ones they are the blush of confusion. Whoever therefore hastens to the heavenly fatherland, bring to perfection, with Christ aiding, this very small rule of initiation as written; and then at last, to greater things—which we have recalled above—to the culminations of doctrine and of virtues, with God protecting, you will come.

Amen.