Macarius of Alexandria: REGULA AD MONACHOS

I. Milites ergo Christi sic taliter suos debent componere gressus, charitatem in se perfectissimam continentes, "Deum ex tota anima diligere, et ex toto corde, et ex tota virtute sua." [Marc. xii,30]

1. Therefore the soldiers of Christ ought thus to order their steps, containing within themselves most perfect charity: “to love God from one’s whole soul, and from one’s whole heart, and from one’s whole strength.” [Mark 12:30]

II. Invicem inter se perfectissimam sectantes obedientiam, pacifici, mites, moderati, non superbi, non injuriosi, non susurrones, non irrisores, non verbosi, non praesumptuosi, non sibi placentes, sed Deo cui militant Christo: non blasphemiam sectantes, nec dicentes quidquam praeter quod bonum est: ad obsequium non pigri, ad orationem parati, in humilitate perfecti, in obedientia praecincti, in vigiliis instantes, in jejunio hilares.

2. Mutually toward one another following the most perfect obedience, peaceable, mild, moderate, not proud, not injurious, not whisperers, not mockers, not verbose, not presumptuous, not pleasing themselves, but God—Christ—whom they serve as soldiers: not following blasphemy, nor saying anything except what is good: not slothful in obedience, ready for prayer, perfect in humility, girded in obedience, assiduous in vigils, cheerful in fasting.

III. Nullus se alio justiorem arbitretur; sed unusquisque omnibus se inferiorem contemnat: "Quia se exaltat, humiliabitur; et qui se humiliat, exaltabitur." [Luc. xiv,11]

3. Let no one judge himself more just than another; but let each one deem himself inferior to all: "For whoever exalts himself will be humbled; and whoever humbles himself will be exalted." [Luke 14:11]

IV. Praeceptum senioris ut salutem suscipias: non murmurando ullam operam facias: non responsionem contra praeceptum usurpes.

4. Receive the precept of the senior as salvation: do not do any work with murmuring; do not usurp a response against the precept.

V. Non te extollas, aut magnifices aliquam utilem operam fecisse: non in acquirendo aliquid lucri congaudeas, aut in damno contristeris.

5. Do not exalt yourself, or magnify that you have done some useful service: do not exult in acquiring any lucre, or be downcast in loss.

VI. Non te familiaritas ulla saecularis trahat; sed tota delectatio tua in cellula demoretur. Cellam ut paradisum habeas; fratres tuos spirituales ut aeternos confidas habere parentes.

6. Let no secular familiarity draw you; but let your whole delectation remain in the cell. Hold your cell as a paradise; trust to have your spiritual brothers as eternal parents.

VII. Praepositum monasterii timeas ut dominum, diligas ut parentem. Similiter quoque omnes oportet diligere fratres, cum quibus etiam te confidis videre gloriam Christi.

7. You should fear the superior of the monastery as a lord, love him as a parent. Likewise you ought to love all the brothers as well, with whom you also trust that you will see the glory of Christ.

VIII. "Non oderis laboriosam operam:" [Eccli. vii,16] Otium quoque ne sectatus fueris.

8. "Do not hate laborious work:" [Eccli. 7,16] Do not pursue idleness either.

In vigiliis confectus, in opere justo affectus, ambulans quasi dormitans lassus ad stratum tuum venias, et cum Christo requiescere te credas.

Worn out in vigils, engaged in just work, walking as if dozing, weary, may you come to your bed, and believe yourself to rest with Christ.

IX. Cursumque monasterii super omnia diligas. Qui vero saepius orare voluerit, uberiorem inveniet misericordiam Christi.

9. And love the monastery’s cursus above all things. But whoever wishes to pray more often will find a more abundant mercy of Christ.

X. Matutinoque dicto ita meditationem habeant fratres usque ad horam secundam: si tamen nulla causa extiterit, qua necesse sit etiam praetermissa meditatione aliquid fieri in commune.

10. And with Matins said, let the brothers thus keep meditation until the 2nd hour: if, however, no cause has arisen for which it is necessary that, even with the meditation omitted, something be done in common.

XI. Post horam vero secundam unusquisque ad opus suum paratus sit usque ad horam nonam, ut quidquid injunctum fuerit, "Sine murmuratione perficiat," [Philip. ii,14] sicut dicit sanctus Apostolus.

11. After the second hour, let each person be prepared for his work until the ninth hour, so that whatever has been enjoined, "he may accomplish without murmuring," [Philip. ii,14] as the holy Apostle says.

XII. Si quis autem murmuraverit, vel contentiosus extiterit, aut referens in aliquo contrariam voluntatem praeceptis, digne correptus secundum arbitriuma senioris vel modum culpae, tandiu abstineat, quandiu vel culpae qualitas poposcerit, vel se poenitendo humiliaverit, vel emendaverit; ita ut correptus non audeat usquam recidere.

12. If anyone, however, has murmured, or has proved contentious, or in any matter has expressed a will contrary to the precepts, let him, being duly corrected according to the arbitration of the elder or the measure of the fault, abstain for as long as either the quality of the fault shall have required, or he has humbled himself by repenting, or has amended; in such a way that, once corrected, he dare not relapse anywhere.

XIII. Si quis frater, vel qui in oratorio sunt, vel qui per cellulas consistunt, quicumque ejus errori consenserit, culpabilis erit.

13. If any brother, whether he is among those who are in the oratory or those who dwell in the cells, whoever has consented to his error will be culpable.

XIV. Ad horam vero orationis, dato signo, non statim praetermisso omni opere quod agit, paratus fuerit, foras excludatur, ut erubescat; quia nihil orationi praeponendum est.

14. At the hour of prayer, when the signal has been given, if he has not at once, with every work which he is doing set aside, been ready, let him be shut out, so that he may blush; for nothing is to be preferred to prayer.

XV. Operam Deo dabunt singuli fratres tempore quo Missae in vigiliis observandis fiunt, quando omnes conveniunt, ne deficiant. Quicumque gravatur somno, exeat foras: non se fabulis occupet, sed statim redeat ad opus, quo convenitur. In congregatione autem ipsa ubi legitur, aures semper ad Scripturas habeant, et silentium observent.

15. Each brother will give service to God at the time when Masses are held for the observance of the vigils, when all assemble, lest they fail. Whoever is weighed down by sleep, let him go outside: let him not occupy himself with fables, but let him at once return to the work for which they convene. In the congregation itself, however, where reading is done, let them always have their ears to the Scriptures, and observe silence.

XVI. Hoc etiam attendendum fuit, ut frater, qui pro qualibet culpa arguitur vel increpatur, patientiam habeat, et non respondeat arguenti se; sed humiliet se in omnibus secundum praeceptum Domini dicentis: "Quia Deus humilibus dat gratiam, superbis autem resistit." [Jacob. iv,6] Et, "Qui se humiliat, exaltabitur." [Matth.

16. This also was to be attended to, that a brother who is reproved or rebuked for any fault whatsoever should have patience, and not answer back the one reproving him; but let him humble himself in all things according to the precept of the Lord, saying: "For God gives grace to the humble, but resists the proud." [James 4,6] And, "He who humbles himself shall be exalted." [Matt.

xxiii,12]

23,12]

XVII. Qui vero saepius corripitur, et non se emendaverit, novissimus in ordine stare jubeatur. Qui si nec sic quidem se emendaverit, extraneus habeatur, sicut Dominus dixit: "Sit tibi sicut ethnicus et publicanus." [Matth.

17. But he who is more often corrected, and has not amended himself, let him be ordered to stand last in the order. If not even thus he has amended himself, let him be regarded as a stranger, as the Lord said: "Let him be to you like a Gentile and a publican." [Matt.

xviii,17]

18,17]

XVIII. Ad mensam autem specialiter nullus loquatur, nisi qui praeest, vel qui interrogatus fuerit.

18. At table, however, let no one speak, except the one who presides, or the one who has been asked.

XIX. Nullus se in sua peritia, neque in voce exaltet, sed per humilitatem et obedientiam laetetur in Domino.

19. Let no one exalt himself in his own expertise, nor in his voice, but let him rejoice in the Lord through humility and obedience.

XX. "Hospitalitatem sectantes" [Rom. xii,13] per omnia, et ne avertas oculum, aut inanem dimittas pauperem; ne forte Dominus in hospite aut in paupere ad te veniat, et videat te haesitantem, et contemnaris; sed omnibus hilarem te ostende, et fideliter age.

20. "Pursuing hospitality" [Rom. 12,13] in all things, and do not turn away your eye, nor send the poor away empty; lest perhaps the Lord should come to you in the guest or in the poor man, and see you hesitating, and you be contemned; but show yourself cheerful to all, and act faithfully.

XXI. Passus injuriam taceas. Injuriam facere non nosse, factam posse tolerare.

21. Having suffered an injury, keep silence. Not to know how to commit injury; to be able to endure one when done.

Non te inania seducant consilia, sed magis te specialiter in Christo confirma. Non tibi aestimes ullos proximiores parentes, quam qui tecum sunt in cellula fratres.

Let not vain counsels seduce you, but rather especially confirm yourself in Christ. Do not esteem any relatives as closer than the brothers who are with you in the little cell.

XXII. Si ad necessaria requirenda e monasterio bini egrediantur vel terni fratres, tales fiant quibus creditur, qui timorem Dei in se habere videntur, non qui verbositatem aut gulam sectantur.

22. If, to seek the necessaries, two or three brothers go out from the monastery, let them be such as are trusted, who seem to have the fear of God in themselves, not those who pursue verbosity or gluttony.

XXIII. Ergo si quis de saeculo ad monasterium converti voluerit, Regula ei introeunti legatur, et omnes actus monasterii illi patefiant. Qui si omnia apte sustinuerit, sic digne a fratribus suscipiatur in monasterio.

23. Therefore, if anyone from the world should wish to convert to the monastery, let the Rule be read to him as he enters, and let all the acts of the monastery be laid open to him. If he has suitably borne all things, thus let him be worthily received by the brothers in the monastery.

XXIV. Nam si aliquam in cellula voluerit inferre substantiam, in mensa ponatur coram omnibus fratribus, velut Regula continet. Qui susceptus fuerit, non solum de substantia quam intulit, sed etiam nec de se ipso ab illa judicabit hora.

24. For if he should wish to bring any property into the cell, let it be placed on the table before all the brothers, as the Rule contains. He who has been received shall from that hour have judgment neither of the property which he brought in nor even of himself.

Nam si aliquid prius erogavit pauperibus, aut veniens in cellulam aliquid intulit fratribus, ipsi tamen non est licitum, ut aliquid habeat in sua potestate.

For if he has previously disbursed something to the poor, or, coming into the cell, has brought in something for the brothers, nevertheless it is not licit for him to have anything in his own power.

XXV. Et si ex qualibet causa scandali post tertium diem inde exire voluerit, nihil penitus accipiat, nisi in veste qua venit. Quod si casu transierit, nullus haeredium ejus adire debeat.

25. And if for any cause of scandal after the third day he should wish to go out from there, let him receive nothing at all, except in the garment in which he came. But if perchance he has passed away, none of his heirs ought to lay claim to it.

Quod si impulsare voluerit, Regula ei legatur, et confundatur turpiter, et discedat confusus; quia et illi a quo repetit, fuerat recitata.

But if he should wish to press it, let the Rule be read to him, and let him be shamefully confounded, and let him depart confounded; because also to him from whom he claims it back, it had been recited.

XXVI. Ergo ex qualibet causa quis peccaverit frater, ab oratione suspendatur, et jejuniis distringatur. Quod si coram omnibus fratribus prostratus veniam postulaverit, dimittatur illi.

26. Therefore, if for any cause a brother has sinned, let him be suspended from oration, and be constrained by fastings. But if, prostrate before all the brothers, he should ask for pardon, let it be remitted to him.

XXVII. Nam si in sua voluerit perseverare nequitia et superbia, et dicat: "Hic ego durare non possum, sed accipiam casulam meam, et eam ubi voluerit Dominus:" quisquis de fratribus eum hoc dixisse prius audierit, referat praepositio et preapositus abbati. Abbas coram omnibus fratribus resideat, et eum exhiberi jubeat, et virgis purgetur, et oratio fiat, et sic ad communionem recipiatur.

27. For if he should wish to persevere in his own iniquity and pride, and say: "Here I cannot endure, but I will take my cloak, and go with it wherever the Lord shall will:" whoever of the brothers shall first have heard him say this, let him report it to the provost, and let the provost report it to the abbot. Let the abbot sit in the presence of all the brothers, and order him to be produced, and let him be purged with rods, and let prayer be made, and thus let him be received to communion.

Ut si quis sane non emendatur doctrina, virgis purgetur.

Thus, if indeed anyone is not emended by doctrine, let him be purged with rods.

XXVIII. Quod si casu quis frater de monastario exire voluerit, nihil penitus accipiat, nisi in notatissimo vestimento, et extra communionem infidelis discedat. Nam quieti et pacifici excelsum diripiunt regnum, et filii computantur Altissimi, [Matth.

28. But if by chance any brother should wish to go out from the monastery, let him take absolutely nothing, except in a most notably marked garment, and let him depart outside communion as an infidel. For the quiet and the peaceable snatch the exalted kingdom, and are counted sons of the Most High, [Matt.

v,4&9] et pretiosas splendidasque accipient coronas; filii autem tenebrarum in exteriora ibunt tormenta. "Super quem requiescam, dicit Dominus, nisi super humilem, et quietum et trementem sermones meos?" [Isai. lvi,2] XXIX.

5,4&9] and they will receive precious and splendid crowns; but the sons of darkness will go into the outer torments. "Upon whom shall I rest, says the Lord, unless upon the humble, and the quiet, and the one trembling at my words?" [Isai. 56,2]

29.

Quarta et sexta feria qui infrangunt jejunium, Judae aestimantur participes, qui Christum tradidit.

On the fourth and the sixth feria, those who break the fast are considered partners of Judas, who betrayed Christ.

XXX. Illud etiam attendendum fuit, ut intra monasterium artificium non faciat ullus, nisi ille cujus fides probata fuerit, qui ad utilitatem et necessitatem monasterii faciat quod poterit facere.

30. This too had to be attended to: that within the monastery let no one practice a craft, except one whose faith has been proved, who should do for the utility and necessity of the monastery what he will be able to do.

EPISTOLA SANCTI MACARII
DATA AD MONACHOS.

EPISTLE OF SAINT MACARIUS
GIVEN TO THE MONKS.

Lignorum copia ingentem excitat flammam; multitudo autem escarum emittit concupiscentiam. Pessima concupiscentia escarum, et inobedientia generat mortem. Indigens venter in orationibus vigilantiam praestat, et coronam animae acquirit; repletus autem somnum inducit gravissimum.

An abundance of wood excites a huge flame; but a multitude of foods emits concupiscence. The worst concupiscence of foods, and disobedience, generates death. A needy belly renders vigilance in prayers and acquires a crown for the soul; but a full one induces a most heavy sleep.

Oculus gulosi convivia scrutatur, oculus autem sapientum meditatur continentiam. Formidolosus miles horrescit ad tubam, quae bellum significat; et gulosus, si abstinentiam praedicantem audierit, non libenter auscultat. Flamma cum marcescit, elucescit iterum si acceperit lignum; et libido sopita rursum crescit in saturitate.

The eye of the glutton scrutinizes banquets, but the eye of the wise meditates continence. The timorous soldier shudders at the trumpet, which signifies war; and the glutton, if he hears someone preaching abstinence, does not gladly listen. When a flame wanes, it shines out again if it has received wood; and libido, once lulled, grows again in satiety.

Non miserearis corpori, si lassitudine defecerit: equus consentiens indigens corpus, nec ascensorem dejicit unquam. Concupiscentia gulae mater est libidinis. Oleum nutrit lampada lucernae, et ignem reaccendit confabulatio mulieris.

Do not pity the body, if it has failed from lassitude: the compliant horse—the needy body—never casts down its rider. The concupiscence of the gullet is the mother of lust. Oil nourishes the lamp’s flame, and the confabulation of a woman rekindles the fire.

Facies mulieris sagitta est truculenta; infigit vulnus in animam. Ut venenum fuge confabulationem mulieris, si castus esse volueris; absconsum namque in eis est venenum bestiarum nequissimum. Magis appropinqua igni ardenti, quam mulieri novellae.

The face of a woman is a truculent arrow; it fixes a wound in the soul. Like poison, flee a woman’s confabulation, if you wish to be chaste; for hidden in them is the most nefarious poison of beasts. Draw nearer rather to burning fire than to a young woman.

Cum sis juvenis, fuge impetum libidinis, et confabulationem mulieris. Qui repleverunt ventrem, et promiserunt castitatem, sibi mentiuntur. Forma pulchritudinis pejus quam procella submergit.

When you are young, flee the assault of libido, and the confabulation of a woman. Those who have filled their belly and have promised chastity lie to themselves. The form of beauty submerges worse than a storm.

Species mulieris si semel mentem contriverit, etiam ipsam mentem contemnere persuadet. Ut enim si paleis remoretur ignis, excitat flammam; sic memoria mulieris permanens succendit concupiscentiam. Ut enim cumulata navis undarum ictu obruitur, sic multa possidens monachus non salvabitur.

If a woman's appearance, once, has crushed the mind, it even persuades one to contemn the mind itself. For just as, if fire is checked with chaff, it rouses the flame, so the abiding memory of a woman kindles concupiscence. For as an overladen ship is overwhelmed by the stroke of the waves, so a monk possessing many things will not be saved.

Nihil possidens monachus athleta insuperabilis: nihil possidens monachus cursor levis, velociter ad bravium vocationis pervenit. Avarus monachus operari negligit; nihil possidens monachus post opus moderatum orationibus et lectionibns vacat. Avarus monachus thesaurizat sibi iram in die ultionis; nihil possidens monachus thesaurizat in coelo, et dabit laudem cum Angelis Deo.

the monk possessing nothing is an indomitable athlete: the monk possessing nothing is a light runner, he reaches swiftly to the prize of the vocation. the avaricious monk neglects to labor; the monk possessing nothing, after moderate work, has leisure for prayers and lections. the avaricious monk treasures up for himself wrath on the day of vengeance; the monk possessing nothing treasures up in heaven, and will give praise with the Angels to God.

Gloriatio monachis, patientia tribulationibus ejus. Gloriatio monachi, longanimitas cum charitate. Gloriatio monachi, nulla res praesentis vitae possidere.

The gloriation for monks: patience in his tribulations. The gloriation of the monk: longanimity with charity. The gloriation of the monk: to possess nothing of the present life.

Gloriatio monachi, vigiliae et fletus in orationibus. Gloriatio monachi, mansuetudo et cordis silentium. Gloriatio monachi, quando Dominum ex toto corde dilexerit, et proximum suum tanquam se ipsum.

The monk’s glorying, vigils and tears in prayers. The monk’s glorying, meekness and the silence of the heart. The monk’s glorying, when he has loved the Lord with all his heart, and his neighbor as himself.

Gloriatio monachi, abstinentia escarum, et a multiloquio linguae. Gloriatio monachi, quando proximum suum sicut se ipsum patitur. Gloriatio monachi, quando verba ejus operibus consonant.

Gloriation of the monk, abstinence of foods, and from multiloquy of the tongue. Gloriation of the monk, when he endures his neighbor just as himself. Gloriation of the monk, when his words are consonant with his works.

Gloriatio monachi, quando in loco suo permanet, et huc illucque non vagatur. Gloriatio monachi, longanimitas. Sicut lampas in loco tenebroso, sicut sol radians; sic monachus mente sobria, et corde pervigili in tempore salutis suae.

Glorying of the monk, when he remains in his own place, and does not wander hither and thither. Glorying of the monk, longanimity. Like a lamp in a dark place, like the radiant sun; so the monk, with a sober mind and an ever-vigilant heart, in the time of his salvation.

Sicut pondus salis deprimit virum infirmum, sic somnus monachum. Sicut spinae et tribuli agro opimo, sic et cogitationes turpes pessimae in corde monachi. Sicut tinea exterminat vestimentum, sic distractiones animam monachi.

As the weight of salt depresses the weak man, so sleep [depresses] the monk. As thorns and thistles to a rich field, so too the most shameful, foul thoughts in the heart of the monk. As the moth destroys a garment, so distractions [destroy] the soul of the monk.

Noli te dare ad colloquium mulierum, ne fias separatus a regno Dei; et ne velis dicere: Loquar cum muliere, et mundus sum. Monachus sapiens suis manibus operatur, et victum sibi quotidianum acquirit, et lucratus est orationes et jejunia sua; si autem ab alio acceperit victum, quid prodest quod orat et vigilat? Sicut mercenarius malus, nudus evadit, quia scriptum est: "Melius est dare quam accipere." [Act.

Do not give yourself to the colloquy of women, lest you become separated from the kingdom of God; and do not wish to say: I will speak with a woman, and I am clean. A wise monk works with his own hands, and acquires for himself quotidian sustenance, and has profited by his prayers and fasts; but if he has received sustenance from another, what profit is it that he prays and keeps vigil? Like an evil hireling, he comes out naked, because it is written: "It is better to give than to receive." [Act.

xx,35] Qui legis, intellige in Domino semper.

20,35] You who read, understand in the Lord always.