Regula ad Monachos: REGULA AD MONACHOS I.

Sedentibus nobis in unum consilio saluberrimo, cum prece Dominum nostrum rogavimus, ut nobis distribueret Spiritum sanctum, qui nos instrueret, qualiter fratrum conversationem, vel Regulam ordinare possimus.

As we sat together as one in the most salutary counsel, we asked with prayer our Lord to bestow upon us the Holy Spirit, who would instruct us how we might be able to order the conversation (that is, the manner of life) of the brothers, or the Rule.

CAPUT II.

CHAPTER 2.

De prima conjugatione coenobitarum. Serapion dixit:

On the first conjunction of the coenobites. Serapion said:

"Quoniam misericordia Domini plena est terra," [Psal. xxxii,5] et multorum agmina ad vitae fastigium tendunt, et quia eremi vastitas et diversorum monstrorum terror singillatim habitare fratres non permittit; optimum videtur Spiritus sancti praeceptis obedire. Nec nostra propria verba possunt firma perseverare, nisi firmitas Scripturarum e centesimo tricesimo secundo Psalmo nostrum ordinem firmet, quo dicit: "Ecce quam bonum et quam jucundum, habitare fratres in unum." [Psal.

"Since 'the earth is full of the mercy of the Lord,' [Psalm 32,5] and companies of many tend toward the summit of life, and because the vastness of the desert and the terror of diverse monsters do not permit the brothers to dwell individually; it seems best to obey the precepts of the Holy Spirit. Nor can our own proper words persist firm, unless the firmness of the Scriptures from the one hundred thirty-second Psalm should make firm our order, where it says: 'Behold how good and how pleasant, for brothers to dwell together as one.' [Psalm.

cxxxii,1] Et iterum: "Qui habitare facit unanimes in domo;" [Psal. lxvii,7] firmam jam nunc Regulam pietatis per Spiritus sancti ostensionem fratribus ordinare prosequamur.

132,1] And again: "He makes the unanimous to dwell in a house;" [Psal. 67,7] let us now proceed to ordain for the brethren a firm Rule of piety through the manifestation of the Holy Spirit.

CAPUT III.

CHAPTER 3.

Idem ipse: De unanimitate et jucunditate fratrum.

The same: On the unanimity and jocundity of the brethren.

Volumus ergo fratres unanimes in domo cum jucunditate habitare; sed qualiter unanimitas ipsa, vel jucunditas recto ordine teneatur, Deo adjuvante, mandamus.

We wish, therefore, that the brothers dwell unanimous in the house with jocundity; but how unanimity itself, and likewise jocundity, be maintained in right order, God aiding, we command.

CAPUT IV.

CHAPTER 4.

Qui supra: De abbate, et quomodo ei obedient monachi.

The above: On the abbot, and how the monks obey him.

Volumus ergo unum praeesse seniorem super omnes fratres, nec ab ejus consilio vel imperio quemquam sinistrum declinare, sed sicut imperio Domini cum omni laetitia obedire; dicente Apostolo ad Hebraeos: "Obedite praepositis vestris, quia ipsi vigilant pro vobis." [1 Hebr. xiii,13] Et ipse Dominus dixit: "Nolo sacrificium, sed obedientiam" [Matth. ix,13] Considerandum est quoque ab his, qui se tali opere unanimes esse cupiunt, quia per obedientiam Abraham placuit Deo, "Et amicus Dei appellatus." [Jacob.

Therefore we wish one senior to preside over all the brothers, and that no one should swerve sinister from his counsel or command, but, as to the command of the Lord, obey with all gladness; the Apostle saying to the Hebrews: "Obey your superiors, for they keep vigil for you." [1 Hebr. 13,13] And the Lord Himself said: "I do not desire sacrifice, but obedience" [Matth. 9,13] It must also be considered by those who desire to be unanimous in such a work, that by obedience Abraham pleased God, "and was called a friend of God." [Jacob.

ii,23] Per obedientiam ipsi Apostoli meruerunt testes Domino in tribubus et populis esse. Ipse quoque Dominus noster de supernis ad inferiora descendens ait: "Non veni facere voluntatem meam, sed ejus qui me misit." [Joan. vi,38] His ergo tantis virtutibus firmata obedientia magnopere magnoque studio teneatur.

2,23] Through obedience the Apostles themselves merited to be witnesses to the Lord among the tribes and peoples. Our Lord himself also, descending from the supernal to the lower, says: "I did not come to do my will, but that of him who sent me." [Joan. 6,38] Therefore let obedience, strengthened by such great virtues, be held to a great degree and with great zeal.

CAPUT V.

CHAPTER 5.

Macarius dixit: Qualiter spirituale exercitium ab his, qui praesunt patribus teneatur.

Macarius said: How the spiritual exercise should be maintained by those who preside over the fathers.

Quoniam fratrum insignia virtutum, habitationes quoque, vel obedientia superius conscripta sunt; nunc qualiter spirituale exercitium ab his, qui praesunt, patribus teneatur, Deo juvante, ostendamus. Debetis qui praeestis patres, tales vos exhibere, ut Apostolus ait: "Estote forma credentibus:" [1 Thess. i,7] hoc est, ut per qualitatem mysticae pietatis et severitatis, fratrum animos ad coelestia de terrenis erigatis, dicente Apostolo: "Argue, obsecra, increpa, cum omni patientia et doctrina." [2 Tim.

Since the insignia of the brothers’ virtues, as well as their habitations and obedience, have been written above; now, how the spiritual exercise is to be held by those who preside, the fathers, with God helping, let us show. You who preside, fathers, ought to exhibit yourselves such, as the Apostle says: "Be a form to the believers:" [1 Thess. 1,7] that is, that by the quality of mystical piety and severity you may raise the minds of the brothers from earthly things to heavenly, the Apostle saying: "Reprove, beseech, rebuke, with all patience and doctrine." [2 Tim.

iv,2] Et alio loco inquit: "Quid vultis? in virga veniam ad vos, an in spiritu mansuetudinis?" [1 Cor. iv,21] Decernendum est ab illo qui praeest, qualiter circa singulos debeat pietatis affectum monstrare, et qualiter tenere debeat disciplinam, non immemor Domini dicentis: "In qua mensura mensi fueritis, remetietur vobis." [Matth.

4,2] And in another place he says: "What do you wish? Shall I come to you with a rod, or in a spirit of mansuetude?" [1 Cor. 4,21] It must be decreed by him who presides, how he ought to show the affection of piety toward individuals, and how he ought to hold discipline, not unmindful of the Lord saying: "In what measure you will have measured, it will be measured back to you." [Matth.

vii,2]

7,2]

CAPUT VI.

CHAPTER 6.

Idem ipse: Ut in oratione astantibus nullus sine praecepto abbatis Psalmum imponat.

Likewise: That, in prayer as they stand, no one should intone a Psalm without the abbot’s precept.

Astantibus ergo ad orationem nullus praesumat sine praecepto qui praeest patris, Psalmi laudem emittere. Ordo iste teneatur, ut nullus priorem in monasterio ad standum vel psallendum ordine praesumat praecedere, dicente Salomone: "Fili, primatum concupiscere noli; [Eccli. vii,4] Neque accubueris prior in convivio, ne veniat melior te, et dicat tibi: Surge, et confusionem patiaris in die illa." [Luc.

Therefore, as they stand for prayer, let no one presume, without the precept of the father who presides, to emit the praise of a Psalm. Let this order be maintained, that no one presume in the monastery to precede another in order for standing or for psalmody, as Solomon says: "Son, do not covet primacy; [Eccli. 7,4] Neither recline first at the banquet, lest one better than you come and say to you: Rise, and you suffer confusion on that day." [Luc.

xiv,8] Et iterum, "Noli altum sapere, sed time." [Rom. xi,20] Quod si tardat is, qui praeest, oportet primum in notitiam ejus differre, et secundum ejus imperium obedire convenit fratres.

14,8] And again, "Do not be high-minded, but fear." [Rom. 11,20] But if he who presides delays, it behooves first to bring it into his notice, and it is fitting that the brothers obey according to his command.

CAPUT VII.

CHAPTER 7.

Idem ipse: Quomodo examinentur qui ex saeculo convertuntur.

The same: How those who are converted from the world are to be examined.

Qualiter vero examinatio erga eos, qui de saeculo convertuntur teneri debeat, ostendamus vobis. Amputandae sunt primo ab hujuscemodi divitiae saeculi. Et si quis pauper converti videatur, habet et ipse divitias, quas amputare debeat, quas Spiritus sanctus ostendit per Salomonem diceas: "Odit anima mea pauperem superbum, et divitem mendacem." [Eccli.

How indeed the examination toward those who are converted from the world ought to be held, let us show to you. First, the riches of this sort of the world are to be amputated. And if any poor man seems to be converted, he too has riches which he ought to amputate, which the Holy Spirit shows through Solomon, saying: "My soul hates the proud poor man, and the lying rich man." [Eccli.

xxv,4] Et alio loco dicit: "Sicut vulneratum superbum." [Psal. lxxxviii,11] Debet ergo is, qui praeest, pater, magno studio hanc regulam tenere; ut si pauper convertitur, primo exponat sarcinam superbiae, et sic examinatus suscipiatur. Debet ante omnia humiliter imbui, ut quod magnum et Deo acceptum sacrificium est, suam voluntatem non faciat unusquisque vestrum, fratres; sed, "Ad omne opus bonum parati estote." [2 Tim.

25,4] And in another place he says: "Like a proud man wounded." [Psal. 88,11] Therefore he who presides, the father, ought with great zeal to hold this rule: that if a poor man is converted, first he lay down the burden of pride, and thus, having been examined, let him be received. He ought before all things to be imbued humbly, so that—which is a great sacrifice and acceptable to God—let not each one of you, brothers, do his own will; but, "Be ready for every good work." [2 Tim.

ii,21] Quidquid acciderit aut justum quid fuerit, memores esse debetis: "In tribulatione patientes;" [Rom. xii,12] in operibus honesti. "Nolite vos invicem ad iracundiam provocare, [Ephes.

2,21] Whatever may have befallen or whatever just thing there may have been, you ought to be mindful: "patient in tribulation;" [Rom. 12,12] honorable in works. "Do not provoke one another to wrath, [Ephes.

vi,4] sed semper bona sectanini." [1 Thess. v,15] Ii, qui tales sunt, cum de saeculi hujus illecebris liberari voluerint, appropiantes monasterio, hebdomada pro foribus jaceant: nulli cum eis de fratribus jungantur, et semper dura et laboriosa eis proponantur. Si vero perseveraverint pulsantes, eis non negetur ingressus; sed is, qui praeest, pater hujusmodi homines introire permittat, et qualiter vitam fratrum, vel regulam tenere possint, ostendat.

6,4] "but always pursue the good." [1 Thess. 5,15] Those who are such, when they have wished to be freed from the allurements of this age, approaching the monastery, let them lie for a week before the doors: let none of the brothers be joined with them, and let hard and laborious things always be set before them. But if they have persevered knocking, let entrance not be denied them; rather, let the one who presides, the father, permit men of this sort to enter, and show how they can hold to the life of the brothers, or the rule.

Quod si dives est, et habens multas divitias in saeculo, et converti voluerit, debet primo Dei voluntate implere, et consequi praeceptum illud praecipuum, quod adolescenti diviti dicitur: "Vende omnia bona tua, et da pauperibus, et tolle crucem tuam et sequere me." [Marc. x,21] Deinde instruendus est ab eo qui praeest patre, ut nihil relinquat, nisi crucem Christi quam tenet, et sequatur Dominum. Crucis vero fastigia quae tenenda sunt; primo omni obedientia non suam voluntatem facere, sed alterius.

But if he is rich, and having many riches in the world, and should wish to be converted, he ought first, by the will of God, to fulfill and to attain that principal precept which is said to the rich adolescent: "Sell all your goods, and give to the poor, and take up your cross and follow me." [Mark 10,21] Then he is to be instructed by the father who presides, that he leave nothing, except the cross of Christ which he holds, and that he follow the Lord. As for the pinnacles of the cross which are to be held; first, with all obedience, not to do his own will, but another’s.

Quod si voluerit monasterio partem conferre, noverit quo ordine sive ipse, sive ejus oblatio suscipiatur. Et si voluerit de suis servis secum in monasterio conducere, noverit jam non eum servum habere, sed fratrem; ut in omnibus perfectus inveniatur homo ille.

But if he should wish to confer a portion upon the monastery, let him know in what order either he himself, or his oblation, is to be received. And if he should wish to bring with him into the monastery any of his servants, let him know that he now no longer has him as a servant, but as a brother; so that in all things that man may be found perfect.

CAPUT VIII.

CHAPTER 8.

Idemque: Qualiter peregrini hospites suscipiantur.

Likewise: How peregrine guests are to be received.

Venientibus eis nullus nisi unus, cui cura circa hospitale fuerit injuncta occurrat, et responsum det venientibus. Orare, vel pacem offerre non liceat ulli, nisi primo videatur ab eo, qui praeest, patre; et oratione simul peracta, sequatur ordine suo pacis officium reddere. Nec licebit alicui fratri cum superveniente sermocinari: non sit ulli cura interrogandi, unde venerit, quid venerit, vel quando ambulaturus sit, nisi soli, qui praeest, patri, aut quibus ipse jusserit.

As they are coming, let no one meet them or give an answer to those arriving except the one person to whom the care concerning the hospital has been enjoined. Let it not be permitted to anyone to pray, or to offer peace, unless first they are seen by the father who presides; and when the prayer has been completed together, let the office of peace follow in its proper order to be rendered. Nor will it be permitted for any brother to converse with the newcomer: let no one be concerned to ask from where he has come, for what he has come, or when he is going to set out, except the father who presides alone, or those whom he himself shall have ordered.

Venientibus vero fratribus ad horam refectionis non licebit peregrino fratri cum fratribus manducare, nisi cum eo, qui praeest, patre, ut possit aedificari. Nulli licebit cum eo loqui; nec alicujus audiatur sermo, nisi divinus, qui ex pagina proferatur, et ejus qui praeest patris, vel quibus ipse jusserit loqui, ut aliquid de Deo conveniat.

But when the brothers come at the hour of refection, it will not be permitted for the peregrine brother to eat with the brothers, except with the father who presides, so that he may be edified. It will be permitted to no one to speak with him; nor let anyone’s discourse be heard, except the divine, which is brought forth from the page, and that of the father who presides, or of those whom he himself has ordered to speak, so that something about God may be discussed.

CAPUT IX.

CHAPTER 9.

Qualiter jejuniorum ordo teneatur. Paphnutius dixit:

How the order of fastings should be kept. Paphnutius said:

Magna et utilia ad animae salutem dicta sunt, fratres; nec hoc tacendum est, qualiter jejuniorum ordo tenendus sit. Nec aliud huic firmitati testimonium convenit, dulcissimi fratres, nisi illud quod dicit: "Petrus autem et Joannes ascendebant in templum circa horam orationis nonam." [Act. iii,1] Debet ergo iste ordo teneri, fratres, ut nullo die nisi hora nona reficiantur fratres in monasterio, excepta dominica die et quinquagesima Pentecostes.

Great and useful things for the salvation of the soul have been said, brothers; nor must it be passed over in silence how the order of fasts is to be held. Nor does any other testimony suit this firmness, most sweet brothers, except that which says: "But Peter and John were going up into the temple at about the ninth hour of prayer." [Acts 3,1] Therefore this order ought to be held, brothers: that on no day, unless at the ninth hour, are the brothers in the monastery to be refreshed, except on the Lord’s Day and the Fiftieth of Pentecost.

Die autem dominica nihil aliud agant, nisi Deo vaceat, ne pro aliqua occasione se velint aut alios excusare. Tamen contestor fratres, quod nulla operatio in die illa sancta comperiatur, nisi tantum hymnis et Psalmis, et canticis spiritualibus dies illa transigatur.

On the Lord’s day, however, let them do nothing else, except that it be free for God, lest on any occasion they wish to excuse themselves or others. Yet I solemnly testify, brothers, that no work be found on that holy day, but only with hymns and Psalms, and spiritual songs let that day be spent.

CAPUT X.

CHAPTER 10.

Idem ipse: Qualiter fratres debent operari.

The same himself: How the brothers ought to work.

Idemque praecipimus. Debent ergo fratres istum ordinem tenere. A prima hora usque ad horam tertiam Deo vacent fratres; a tertia vero usque ad nonam, quidquid injunctum fuerit a patre, sine aliqua murmuratione faciant.

Likewise we prescribe. Therefore the brothers ought to hold this order. From the first hour up to the third hour let the brothers be devoted to God; but from the third to the ninth, whatever shall have been enjoined by the father, let them do without any murmuring.

Meminisse debent hi, quibus injungitur, dictum Apostoli: "Omnia quae facitis, sine murmuratione facite." [Philip. ii,14] Timere debent illud dictum terribile "Nolite murmurare, sicut quidam eorum murmuraverunt, et ab exterminatore perierunt." [1 Cor. x,10] Debet etiam qui praeest pater, opus quod faciendum est uni injungere, ut caeteri ejus praecepto cui injunctum fuerit, fratres obediant sine querela.

Those to whom it is enjoined ought to remember the saying of the Apostle: "Whatever things you do, do without murmuring." [Philippians 2,14] They ought to fear that terrible saying: "Do not murmur, as some of them murmured, and they perished by the exterminator." [1 Corinthians 10,10] The father who presides ought also to enjoin upon one the work that is to be done, so that the rest of the brothers may obey, without complaint, the precept of the one to whom it has been enjoined.

CAPUT XI.

CHAPTER 11.

Qualiter infirmitas vel possibilitas corporum ab eo, qui praeest, patre, cognoscenda sit.

How the infirmity or capability of bodies ought to be ascertained by the father who presides.

Si quis ex fratribus pro jejunio, vel operibus manuum suarum quae Apostolus praecepit: "Operantes manibus nostris, ne quem vestrum gravaremus." [1 Cor. ix,27] Si is, qui talis est, fuerit infirmitate obsessus, providendum est ab eo, qui praeest, qualiter ipsa infirmitas sustentetur. Quod si infirmus est animo hujusmodi frater, oportet eum frequentius operari, considerando Apostolum, qualiter corpus suum servituti redigit.

If any of the brothers, on account of fasting, or by the works of his own hands which the Apostle prescribed: "Working with our hands, that we might not burden any of you." [1 Cor. 9,27] If he, who is such, is beset by infirmity, it must be provided by the one who presides how that very infirmity may be sustained. But if a brother of this sort is infirm in spirit, it behooves him to work more frequently, considering the Apostle, how he reduces his body to servitude.

Hoc autem observandum est, ut in nullo voluntatem suam faciat ille.

But this is to be observed: that in nothing should he do his own will.

CAPUT XII.

CHAPTER 12.

Qualiter officiis mutuis se fratres praeveniant.

How the brothers may outdo one another in mutual offices.

Si congregatio multa est, debet is, qui praeest, pater, disponere hebdomadarios, et ordinem officii, quo sibi invicem succedant ad ministrandum; et decernere debet ille, quomodo debeat esse, qui cellarium fratrum contineat. Debet talis tantummodo eligi, qui possit in omnibus gulae suae suggestionibus dominari, et evangelico ordine fratribus suis victum gubernare; qui timeat Judae sententiam, qui ab initio fur fuit. [Joan.

If the congregation is large, he who presides, the father, ought to arrange the hebdomadaries, and the order of the office, by which they may in turn succeed one another for ministering; and he ought to determine how he should be who has charge of the brothers’ cellarium. Only such a man ought to be chosen as can, in all the suggestions of his gullet, exercise dominion, and govern sustenance for his brothers according to evangelical order; one who fears the sentence of Judas, who from the beginning was a thief. [Joan.

xii,6] Studere debet qui huic officio deputatur, ut audiat: "Quia qui bene ministraverit, bonum gradum acquirit," [1 Tim. iii,13] et animae suae lucrum facit. Nosse debent etiam fratres, quia quidquid in monasterio tractatur, sive in vasis, sive in ferramentis, vel caetera omnia, esse sanctificata.

12,6] He who is deputed to this office ought to study, so that he may hear: "Because he who has ministered well acquires a good degree," [1 Tim. 3,13] and makes profit for his soul. The brothers ought also to know that whatever is handled in the monastery, whether in vessels, or in implements, or all the other things, is sanctified.

Si quis de fratribus aliquid negligenter tractaverit, partem se habere noverit cum illo rege, qui in vasis domus Dei sanctificatis cum suis bibebat concubinis, et qualem meruit vindictam. Custodienda sunt ista praecepta, et per singulos dies in aures fratrum recitanda sunt, ut non condemnentur in peccatis suis.

If any of the brothers shall have handled anything negligently, let him know that he has a share with that king who drank with his concubines from the sanctified vessels of the house of God, and what vengeance he merited. These precepts are to be kept, and every single day they are to be recited into the ears of the brothers, so that they may not be condemned in their sins.

CAPUT XIII.

CHAPTER 13.

Qualiter inter se monasteria pacem firmam obtineant. Alius Macarius dixit:

How the monasteries among themselves may obtain firm peace. Another Macarius said:

Quoniam Veritas protestatur, quae dicit: "In ore duorum vel trium testium stabit omne verbum," [Matth. xviii,16] firmanda ergo est regula pietatis; nec tacendum est, qualiter inter se monasteria pacem firmam obtineant. Non licebit de alio monasterio, sine voluntate ejus, qui praeest, patris, fratres recipere; sed nec videre oportet, dicente Apostolo: "Quia qui primam fidem irritam fecit, est infideli deterior." [1 Tim.

Since the Truth bears witness, which says: "In the mouth of two or three witnesses every word shall stand," [Matt. 18,16] therefore the rule of piety must be made firm; nor must it be kept silent how monasteries among themselves may obtain firm peace. It will not be permitted to receive brothers from another monastery without the will of him who presides, the father; but neither ought one even to see them, with the Apostle saying: "Because he who has made void the first faith is worse than an infidel." [1 Tim.

v,8 & 12] Quod si precatus fuerit ab eo, qui praeest, patre, ut in alio monasterio ingrediatur, commendetur ab eo ei, qui praeest, ubi esse desiderat; et sic suscipiatur. Nam sine voluntate ejus, qui praeesse debet in monasterio, patris, nullatenus alibi recipiatur frater. Quod si praesumpserit talia facere, noverit se in synodo episcoporum, aut in conventu fratrum suorum in audientiam venire; et tunc recedet tanquam junior suus, donec ab eo, cui injuriam fecit, veniam petat; ut non per ipsius vitium alii despiciantur patres.

5,8 & 12] But if he shall have petitioned from him who presides, the father, that he may enter into another monastery, let him be commended by him to the one who presides where he desires to be; and thus let him be received. For without the will of the father who ought to preside in the monastery, let a brother by no means be received elsewhere. But if he shall have presumed to do such things, let him know that he comes into an audience in a synod of bishops, or in the convent of his brothers; and then he shall withdraw as his junior, until he seeks pardon from him to whom he did the injury; so that, not through his own fault, other fathers may be despised.

Ille vero monachus quantos fratres in alio monasterio invenerit, tantos se noverit habere priores. Nec attendendum est, qui fuit antea; sed probandum est, qualis esse coeperit. Susceptus vero si habere videtur aliquid, sive in rebus, sive in codicibus, ultra ei possidere non licebit, ut possit esse perfectus, quod alibi non potuit.

That monk indeed, as many brothers as he shall find in another monastery, let him know he has that many priors. Nor is it to be attended to who he was before; rather, it must be proved what sort he has begun to be. But once received, if he seems to have anything, whether in goods or in codices, it will not be permitted him to possess further, so that he may be able to be perfect, which elsewhere he could not.

Residentibus vero fratribus, si fuerit aliqua de Scripturis collatio, et fuerit ex his talis scitus, non ei licebit aliquid dicere, nisi praeceptum ei fuerit a patre.

But when the brothers are sitting, if there is any conference about the Scriptures, and if from among them there is one so learned, it will not be permitted to him to say anything, unless it has been commanded to him by the father.

CAPUT XIV.

CHAPTER 14.

Idemque: Qualiter clerici hospites suscipiendi sunt in monasterio.

Likewise: How cleric guests are to be received in the monastery.

Cum omni reverentia ut ministri altaris: non licebit nisi ipsis orationem complere, sive ostiarius, sive minister est templi Dei. Quod si aliquo casu lapsus est, et in eo quod dicitur probatus crimine, non liceat ei ante eum, qui praeest, patrem, vel secundum complere. Nulli permittatur clerico in monasterio habitare, nisi ei tantummodo quem lapsus peccati ad humilitatem deduxit, et est vulneratus; ut in monasterio humilitatis medicina sanetur.

With all reverence, as ministers of the altar: it shall not be permitted, except to them themselves, to complete the oration, whether he is an ostiary or a minister of the temple of God. But if by some chance he has lapsed, and has been proved, as they say, in a crime, let it not be permitted to him to complete it before the one who presides, the father, or the second. Let no cleric be permitted to dwell in the monastery, except only him whom a lapse of sin has led down to humility, and who is wounded; that in the monastery he may be healed by the medicine of humility.

Haec vobis tenenda sufficiant, fratres, custodienda conveniant, et eritis irreprehensibiles in populo Dei.

Let these things suffice for you to be held, brothers; let the things to be kept be agreed upon, and you will be irreprehensible among the people of God.

CAPUT XV.

CHAPTER 15.

Qualiter culpae singulorum emendentur.

How the faults of individuals are emended.

Nec hoc tacendum est, qualiter culpae singulorum emendentur: pro qualitate culpae erit excommunicatio. Ergo iste ordo teneatur. Si quis ex fratribus sermonem otiosum emiserit, ne reus sit concilii, praecipimus eum triduo a fratrum congregatione vel colloquio esse alienum, ut nullus cum eo jungatur.

Nor must this be passed over in silence, how the faults of individuals are to be amended: in proportion to the quality of the fault there will be excommunication. Therefore let this order be maintained. If any of the brothers has uttered an idle word, lest he be guilty before the council, we command that for three days he be alien from the brothers’ congregation or conversation, so that no one be joined with him.

Si vero aliquis deprehensus fuerit in risu, vel "In scurrilitate sermonis, sicut ait Apostolus, quae ad rem non pertinet;" [Ephes. v,4] "jubemus hujusmodi duarum hebdomadarum spatio in nomine Domini omni flagello humilitatis coÎrceri, dicente Apostolo: "Si quis frater nominatur iracundus, aut superbus, aut maledicus, hunc notate" [1 Cor. v,11] et, "Non odite ut inimicum, sed corripite ut fratrem." [2 Thess.

But if indeed someone shall have been detected in laughter, or “in the scurrility of speech, as the Apostle says, which does not pertain to the matter;” [Ephes. 5,4] “we command that a person of this sort, for the space of two weeks, in the name of the Lord, be coerced by every scourge of humility, the Apostle saying: ‘If any brother is named irascible, or proud, or a reviler, mark this man’ [1 Cor. 5,11] and, ‘Do not hate as an enemy, but correct as a brother.’ [2 Thess.

iii,15] Et in alio loco: "Si quis frater fuerit praeventus in aliquo delicto, vos qui spiritales estis, instruite hujusmodi, [Galat. vi,1] et corripite fratrem;" ita ut per humilitatis frequentiam non reprobus, sed probatus in congregatione perseveret.

3,15] And in another place: "If any brother should be overtaken in some offense, you who are spiritual, instruct such a one, [Gal. 6,1] and correct the brother;" so that through the frequency of humility he may persevere in the congregation not as reprobate, but approved.

CAPUT XVI.

CHAPTER 16.

Ut sine personarum acceptione aequaliter judicetur.

That it be judged equally without acceptance of persons.

Hoc ante omnia praecipimus vobis qui huic officio praeestis, ut personae a vobis non accipiantur, sed aequali affectu omnes diligantur, et per correptionem omnes sanentur; quia aequalitas placet apud Deum, dicente Propheta: "Si vere utique justitiam loquimini, juste judicate, filii hominum." [Psal. xvii,2] Nec latere vos volumus, quia qui non corripit errantem, noverit se pro eo rationem redditurum. Estote fideles et boni doctores ad omnes: corripite inquietos suscipite infirmos: patientes estote ad omnes: et quantos fueritis lucrati, pro tantis mercedem accipietis, in nomine Patris, et Filii, et Spiritus sancti.

Before all this we enjoin upon you who preside over this office, that persons not be accepted by you, but that all be cherished with equal affection, and that all be healed through correction; because equality pleases with God, the Prophet saying: "If truly indeed you speak justice, judge justly, sons of men." [Psal. 17,2] Nor do we wish it to lie hidden from you, that whoever does not correct the one erring, let him know that he will render an account for him. Be faithful and good doctors toward all: correct the unruly, receive the weak: be patient toward all: and as many as you shall have gained, for so many you will receive a reward, in the name of the Father, and of the Son, and of the Holy Spirit.

SS. PATRUM REGULA AD MONACHOS II.

THE RULE OF THE HOLY FATHERS TO MONKS 2.

PRAEFATIO.

PREFACE.

Cum resideremus in unum in nomine Domini nostri Jesu Christi, secundum traditionem Patrum sanctorum virorum, visum est nobis conscribere vel Regulam ordinare, quae in monasterio teneatur ad profectum fratrum; ut neque nos laboremus; neque sanctus praepositus, qui constitutus est in loco, dubitationem aliquam pati possit: ut omnes "Unanimes, sicut scriptum est, et unum sentientes, [Philip. ii,2] invicem honorantes," ea quae statuta sunt a Domino jugi observatione custodiant.

When we were sitting together in the name of our Lord Jesus Christ, according to the tradition of the Fathers, holy men, it seemed good to us to conscribe or to ordain a Rule, which should be held in the monastery for the advancement of the brethren; so that neither we may labor, nor the holy provost, who has been appointed in the place, may be able to suffer any hesitation: so that all, "of one soul, as it is written, and thinking one thing, [Philip. ii,2] honoring one another," may keep by continual observance the things which have been established by the Lord.

I. Ante omnia habentes charitatem, humilitatem, patientiam, mansuetudinem, [Colos. iii,12-14] vel caeteraque docet sanctus Apostolus; ita ut nemo quidquam suum vindicet, sed sicut scriptum est in Actibus Apostolorum, habeant omnia communia. [Act.

1. Before all things having charity, humility, patience, mansuetude, [Colos. iii,12-14] and the other things which the holy Apostle teaches; so that no one may claim anything as his own, but, as it is written in the Acts of the Apostles, let them have all things in common. [Act.

iv,32] Ille vero qui praepositus est, Dei judicium et ordinationem sacerdotis in omnibus timere, diligere et obaudire debet secundum veritatem: quia si quis illum putat se spernere, Deum spernit; sicut scriptum est: "Qui vos audit, me audit; et qui vos spernit, me spernit; et qui me spernit, spernit eum, qui me misit." [Luc. x,16] Ita ut sine ipsius voluntate nullus frater quidquam agat, neque accipiat ab aliquo aliquid, neque det, nec usquam prorsus recedat sine verbo.

4,32] But the one who is set over (the superior) ought to fear, love, and obey in all things the judgment of God and the ordination of the priest according to truth: because if anyone thinks that he spurns him, he spurns God; just as it is written: "He who hears you, hears me; and he who spurns you, spurns me; and he who spurns me, spurns him who sent me." [Luke 10,16] So that without his will no brother should do anything at all, nor receive anything from anyone, nor give, nor in any way depart anywhere without a word.

II. Observantes etiam hoc, ut non se invicem fabulis vanis destruant, sed unusquisque opus suum meditetur et custodiat, et cogitationes habeat apud Deum. In conventu omnium nullus junior quidquam nisi interrogatus loquatur. Caeterum si quis vult consolationem accipere vel verbum audire, secretum et opportunum tempus requirat.

2. Observing this also, that they not destroy one another with vain fables, but let each one meditate upon and guard his own work, and have his thoughts with God. In the assembly of all, let no junior speak anything unless questioned. Moreover, if anyone wishes to receive consolation or to hear a word, let him seek a private and opportune time.

III. Advenienti peregrino nihil plus exhibeat quam pacem: reliquum non sit illi cura unde venerit, pro quo venerit, vel quando ambulaturus sit, nec se jungat ad fabulas cum illo.

3. To the arriving peregrine, let him exhibit nothing more than peace: as for the rest, let it not be his concern whence he has come, for what he has come, or when he is going to travel on, nor let him join himself to fables with him.

IV. Illud quoque observandum est, ut praesente seniore quocumque, vel praecedente in ordine psallendi, sequens non habeat facultatem loquendi vel aliquid praesumendi, nisi tantum is qui in ordine, ut dictum est, praecedere videtur. Hoc usque ad imum ante omnia in oratione, seu in opere, sive in responso dando erit servandum. Si vero simplicior fuerit, vel impeditior sermone, et dederit locum, ita demum sequens loquatur.

4. This too is to be observed: that, when any senior is present, or one preceding in the order of psalmody, the one following is not to have the faculty of speaking or of presuming anything, except only he who, in the order, as has been said, appears to take precedence. This, down to the lowest, before all things, in prayer, or in work, or in giving a response, must be kept. But if he be more simple, or more impeded in speech, and has yielded place, then at last let the one following speak.

"Omnia tamen in charitate fiant," [1 Cor. xvi,14] non per contentionem vel aliquam praesumptionem.

"Nevertheless, let all things be done in charity," [1 Cor. 16,14] not by contention or any presumption.

V. Cursus vero orationum vel Psalmorum, sicut dudum statutum est, ultra tempus istud meditandi operandique servabitur. Ita meditationem habeant fratres, ut usque ad horam secundam legant; si tamen nulla causa extiterit, qua necesse sit etiam praetermissa meditatione aliquid fieri in commune. Post horam vero secundam unusquisque ad opus suum paratus sit, et usque ad horam nonam quidquid injunctum fuerit, "Sine murmuratione vel haesitatione" [Philip.

5. The course of prayers and of Psalms, just as long ago it was established, shall be observed beyond this time of meditating and working. Let the brothers have meditation thus, that they read up to the second hour; if, however, no cause shall have arisen, by which it is necessary that, even with meditation omitted, something be done in common. But after the second hour let each be prepared for his work, and up to the ninth hour whatever shall have been enjoined, "Without murmuring or hesitation" [Philip.

ii,14] perficiat, sicut docet sanctus Apostolus. Si quis autem murmuraverit, vel contentiosus extiterit, aut opponens in aliquo contrariam voluntatem praeceptis, digne correctus tandiu obstineat, quandiu vel culpae qualitas poposcerit, vel se poenitendo humiliaverit atque emendaverit. Correctus autem non audeat usquam recedere.

[2,14] let him accomplish, as the holy Apostle teaches. But if anyone shall have murmured, or shall have been contentious, or by opposing in any matter a will contrary to the precepts, being duly corrected let him be held under restraint as long as either the quality of the fault shall have demanded, or he shall have humbled himself by repenting and amended. Moreover, once corrected, let him not dare to withdraw anywhere.

Si quis vero de fratribus, vel qui in oratorio sunt, vel qui in cellis consistunt, ejus errori consenserit, culpabilis erit, atque excommunicatione dignissimus.

If indeed anyone of the brothers, whether those who are in the oratory or those who abide in the cells, has consented to his error, he will be culpable and most worthy of excommunication.

VI. Ad horam vero orationis, dato signo, si quis non statim praetermisse omni opere quod agit, (quia nihil orationi praeponendum est,) paratus fuerit, foras excludatur confundendus. Operam vero dabunt singuli fratres, ut tempore quo Missae (12) fiunt, sive die, sive nocte, quando diutius ad orationem standum est, non deficiant, vel superfluo foras recedant; quia scriptum est in Evangelio: "Oportet autem semper orare, et non deficere." [Luc. xviii,1] Et in alio loco: "Non impediaris orare semper." [Eccli.

6. At the hour, indeed, of prayer, the signal having been given, if anyone has not at once, having set aside every work which he is doing (since nothing is to be put before prayer), been ready, let him be shut out, to be confounded. Each of the brothers will, indeed, take care that at the time when Masses (12) are done, whether by day or by night, when there is standing longer at prayer, they do not fail, or withdraw outside superfluously; because it is written in the Gospel: "But it is necessary always to pray, and not to faint." [Luc. xviii,1] And in another place: "Do not be hindered to pray always." [Eccli.

xviii,22] Si quis autem non necessitate, sed magis vitio procedendum putaverit, sciat se, cum deprehensus fuerit, culpabilem judicandum; quia per suam negligentiam et alios in vitium mittit. In vigiliis observandum est, quando omnes conveniunt, quicumque gravatur somno, et exit foras, non se fabulis occupet, sed statim redeat ad opus ad quod convenitur. In congregatione autem ipsa ubi legitur, aurem semper ad Scripturas habeant, et silentium observent omnes.

18,22] But if anyone, not by necessity but rather by vice, should think that he ought to proceed forth, let him know that, when he has been detected, he is to be judged culpable; because through his negligence he also sends others into vice. In the vigils it is to be observed that, when all convene, whoever is weighed down with sleep and goes outside is not to occupy himself with fables, but should at once return to the work for which one has convened. In the congregation itself, where it is read, let them always have an ear to the Scriptures, and let all observe silence.

VII. Hoc etiam addendum fuit, ut frater qui pro qualibet culpa arguitur vel increpatur, patientiam habeat, et non respondeat arguenti; sed humiliet se in omnibus secundum praeceptum Domini dicentis: "Quia Deus humilibus dat gratiam, superbis autem resistit." [1 Petr. v,5] Et, "Qui se humiliat, exaltabitur." [Luc.

7. This also had to be added, that a brother who is accused or reproved for any fault whatsoever should have patience, and should not answer the one accusing; 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." [1 Peter 5,5] And, "He who humbles himself will be exalted." [Luke.

xiv,11] Qui vero saepius correptus non se emendaverit, novissimus in ordine stare jubeatur; sicut Dominus dixit: "Sit tibi sicut ethnicus et publicanus." [Matth. xviii,27] Ad mensam autem specialiter nullus loquatur, nisi qui praeest, vel qui interrogatus fuerit.

14,11] But he who, having been corrected more often, has not amended himself, let him be ordered to stand last in the order; just as the Lord said: "Let him be to you as a heathen and a publican." [Matt. 18,27] But at table, in particular, let no one speak, except the one who presides, or the one who has been asked.

SS. PATRUM REGULA AD MONACHOS III.

THE RULE OF THE HOLY FATHERS FOR MONKS 3.

I. Cum in nomine Domini una cum fratribus nostris convenissemus, imprimis placuit ut Regula et instituta Patrum per ordinem legerentur: quibus lectis placuit, si de saeculo quis in monasterio converti voluerit, Regula ei introeunti legatur, et omnes actus monasterii illi patefiant. Quod si omnia apte susceperit, sic digne a fratribus in cellula suscipiatur: tum si aliquam in cellulam voluerit inferre substantiam, in mensa ponatur coram omnibus fratribus, velut Regula continet. Quod si susceptus fuerit, non solum de substantia quam intulit, sed etiam nec de se ipso ab illa judicabit hora.

1. When in the name of the Lord we had assembled together with our brothers, first it pleased that the Rule and the institutes of the Fathers be read in order: which having been read, it pleased that, if someone from the secular world should wish to be converted in the monastery, the Rule be read to him as he enters, and all the acts of the monastery be laid open to him. If he shall have duly accepted all things, thus let him be worthily received by the brothers in the cell: then, if he should wish to bring any substance into the cell, let it be placed on the table before all the brothers, as the Rule contains. And if he shall have been received, he shall exercise judgment not only no longer over the substance which he brought in, but not even over himself from that hour.

II. Abbati vero nulli liceat sibi quidquam proprie vindicare, cum omnia Deo propitio in illius maneant potestate. Si quis vero, quod in Regula junioribus prohibetur, sibi aliquid ex successione parentum. seu quolibet donato retinere praesumpserit, et non omnia in commune posuerit, a fratribus arguatur.

2. Moreover, let it be permitted to no abbot to claim anything as properly his own, since, with God propitious, all things remain in his power. But if anyone—which in the Rule is forbidden to juniors—has presumed to retain for himself anything from the succession of his parents, or any gift whatsoever, and has not put everything into the common, let him be reproved by the brothers.

Si in vitio perstiterit, in notitiam episcopi deferatur; qui si ab episcopo correptus nec sic emendaverit, deponatur.

If he persists in the fault, let it be brought to the notice of the bishop; and if, corrected by the bishop, he not even thus amend, let him be deposed.

III. Vestimenta vero fratribus necessaria ita abbas omnibus ordinare debet, quae monachis deceant; non diversis coloribus tincta, exceptis cucullis quae comparantur, si fuerint nigrae, uti eas debere censemus.

3. The garments indeed necessary for the brothers the abbot ought to arrange for all in such a way as befits monks; not dyed with diverse colors, except for the cowls which are procured—if they are black, we deem that they ought to be used.

IV. Familiaritatem omnium mulierum, tam parentum, quam extranearum pro custodienda vita, vel cavendis laqueis diaboli, ab omnibus monasteriis vel culturis monachorum, seu frequentationem monachorum a monasteriis puellarum, sicut Regula docet, prohibere censemus. Neque ulla mulier in interius atrium monasterii ingredi audeat. Quod si cum consilio vel voluntate abbatis monasterium vel cellulas monachorum quaedam fuerit ingressa, merito ipse abbas et nomen abbatis deponat, et inferiorem se omnibus presbyteris recognoscat; quia talis sancto gregi praeponi debet, qui eos immaculatos Deo offerre procuret; non per qualisbet familiaritates diabolo sociare festinet.

4. We judge that familiarity with all women, both of kin and strangers, for the safeguarding of life and for avoiding the snares of the devil, is to be prohibited from all monasteries or cultivated estates of the monks, and likewise the frequenting by monks of the monasteries of maidens, as the Rule teaches. Nor let any woman dare to enter the inner court of the monastery. But if, with the counsel or will of the abbot, some woman shall have entered the monastery or the cells of the monks, then deservedly let the abbot himself lay down both the name of abbot and acknowledge himself inferior to all presbyters; for such a man ought to be set over the holy flock as takes care to offer them unsullied to God, not hasten to associate them to the devil through familiarities of whatever sort.

V. Matutino dicto fratres lectioni vacent usque ad horam secundam; si tamen nulla causa extiterit, qua necesse sit etiam praetermissa lectione aliquid fieri in commune. Post horam secundam unusquisque ad opus suum paratus sit usque ad horam nonam; quod injunctum fuerit, "Sine murmuratione" [Philip. ii,4] perficiat.

5. When Matins has been said, let the brothers devote themselves to reading until the second hour; if, however, no cause has arisen whereby it is necessary, even with the reading omitted, for something to be done in common. After the second hour let each be prepared for his work until the ninth hour; what has been enjoined, let him accomplish "without murmuring" [Philippians 2,4].

VI. Ad horam vero orationis dato signo, qui non statim praetermisso omni opere quod agit (quia nihil orationi praeponendum est) paratus fuerit, ab abbate vel praeposito corripiatur, et nisi prostratus veniam petierit, excommunicetur.

6. At the hour of prayer, when the signal has been given, whoever is not immediately, with every work that he is doing set aside (since nothing is to be preferred to prayer), ready, let him be rebuked by the abbot or the prior; and unless, prostrate, he has asked pardon, let him be excommunicated.

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

7. At the table, specifically, no one is to speak, except the one who presides, or the one who has been asked.

VIII. Ad necessaria quaerenda in cellula, bini egrediantur vel terni fratres, et ita illi, quibus creditur, non qui verbositatem aut gulam sectantur.

8. To seek the necessaries in the little storeroom, let the brothers go out two or three together, and let them be those to whom it is entrusted, not those who pursue verbosity or gluttony.

IX. Si quis vero extra conscientiam abbatis vel praepositi, qualemcumque locum egressus, gulae vel ebrietati se sociaverit; aut si in proximo transmissus, pro sua levitate vel gula, non statim expedita necessitate ad cellam redierit; cun in id facinus fuerit detectus, ut canones docent aut triginta diebus a communione separetur, aut virgis caesus emendetur.

9. But if anyone, without the knowledge of the abbot or the prior, having gone out to whatever place, shall have allied himself to gluttony or ebriety; or if, having been sent to a nearby place, on account of his own levity or gluttony, he shall not at once, the necessary business having been expedited, have returned to the cell; when he has been detected in that offense, as the canons teach, let him either be separated from communion for thirty days, or be corrected, beaten with rods.

X. Quod si casu quis frater de cellula ex qualibet scandali causa exire voluerit, nihil penitus nisi nugalissimo induatur vestimento, et extra communionem infidelis discedat.

10. But if by chance any brother should wish to go out from his little cell for whatever cause of scandal, let him be clothed in absolutely nothing except the most trifling garment, and let him depart outside of communion as an infidel.

XI. Illud quoque statuimus, ut abbates omni tempore cum fratribus reficiant; quia eo tempore, quo fratres aut pro negligentia arguere, aut spirituali debent sermone imbuere, absque certa necessitate se removere non debent.

11. We also establish that abbots at all times take refection with the brothers; because at that time, when the brothers ought either to be reproved for negligence or to be imbued with a spiritual sermon, they ought not to remove themselves without definite necessity.

XII. Id etiam pro custodienda fama specialiter statuimus, ut nullus monachus in infirmitate positus, relicto monasterio, parentum suorum studio commendetur; quia magis eum saecularium spectaculorum visu aut auditu pollui censemus, quam ab aegritudine posse purgari.

12. We also, for the safeguarding of reputation, specially decree that no monk, placed in infirmity, with the monastery left, be committed to the zeal of his parents; because we deem him more to be polluted by the sight or hearing of secular spectacles than to be able to be purged from his illness.

XIII. Si quis vero monachus furtum fecerit, quod potius sacrilegium dici potest, id censuimus ordinandum; ut junior virgis caesus tanti criminis reus nunquam officium clericatus excipiat; si vero jam clericus in id facinus fuerit deprehensus, nominis ipsius dignitate privetur: cui sufficere potest pro actus sui levitate, impleta poenitentiae satisfactione, communio.

13. If any monk should commit theft—which can rather be called sacrilege—we have judged this to be regulated thus: that a junior, beaten with rods, being guilty of so great a crime, should never receive the office of the clericate; but if already a cleric has been detected in that crime, let him be deprived of the dignity of that very name: for whom, in proportion to the lightness of his act, communion can suffice, once the satisfaction of penance has been fulfilled.

XIV. Monachum nisi abbatis sui aut permissu aut voluntate ad aliud monasterium commigrantem, nullus abbas aut suspicere aut retinere praesumat. Quod si ad districtiorem Regulam non pro actus sui levitate tendentem abbas suus ipsum ad alterum monasterium transire permiserit, ut inde postea sub aliqua occasione egredi praesumat, nulla ratione permittimus.

14. Let no abbot presume either to receive or to retain a monk migrating to another monastery, unless by the permission or will of his own abbot. But if his abbot has allowed him to pass over to another monastery aiming at a more strict Rule, not on account of the levity of his conduct, we permit on no account that he thereafter presume to go out from there under any pretext.

Sane si quis post hanc diligentissimam sanctionem non observare quae sunt superius comprehensa praesumpserit, reum se Divinitatis pariter et fraternitatis judicio futurum esse cognoscat.

Indeed, if anyone, after this most diligent sanction, shall have presumed not to observe the things that have been comprehended above, let him know that he will be guilty under the judgment of Divinity and equally of fraternity.

REGULA ORIENTALIS EX PATRUM ORIENTALIUM REGULIS COLLECTA

EASTERN RULE COLLECTED FROM THE RULES OF THE EASTERN FATHERS

A VIGILIO DIACONO.

FROM VIGILIUS THE DEACON.

I. Ut neque seniores in regendis fratribus inaniter laborent neque disciplina juniorum vacillet, quae abbatis conversatione stabilita firma sit, oportet abbatem irreprehensibilem esse, severum, patientem, jejunum, pium, humilem, ut doctoris et patris locum impleat, se ipsum formam praebens bonorum operam. [Tit. ii,7] Ad cujus ordinationem omnes fratres respiciant, nihil sine consilio et auctoritate ipsius facientes.

1. That neither the elders labor vainly in governing the brothers nor the discipline of the juniors waver, which, established by the abbot’s conversation (way of life), may be firm, it is fitting that the abbot be irreprehensible, severe, patient, given to fasting, pious, humble, so that he may fill the place of a doctor and father, presenting himself as a pattern of good works. [Tit. 2,7] To his ordering let all the brothers look, doing nothing without his counsel and authority.

Qui sustinens monasterii necessitates, de omnibus, quae in monasterio sunt, libere judicabit; nullius personam accipiens, nec ulli gratiam praestans; sed unumquemque secundum merita quotidianae conversationis in veritate judicans, admoneat, hortetur, castiget, condemnet; vel suscipiat, si ita utile videtur, venientes ad monasterium; vel ejiciat, si ita necessitas fuerit, male habitantes.

He, sustaining the necessities of the monastery, will judge freely concerning all things which are in the monastery; accepting the person of no one, nor granting favor to anyone; but judging each one according to the merits of daily conversation in truth, let him admonish, exhort, chastise, condemn; or let him receive, if thus it seems useful, those coming to the monastery; or let him eject, if such be the necessity, those living badly.

II. In monasterio seniores sint duo, ad quos vel praesente abbate vel absente onmium fratrum disciplina, et omnis cura monasterii pertineat; dantes sibi vices per dies et dividentes inter se pondus ac necessitatem monasterii; ex quibus unus tempore suo praesens in monasterio semper erit, ad praestandum abbati solatium, vel obsequium advenientibus fratribus; et ad procedendum ubi necessitas communis exegerit, atque diligentiam circa omnia quae ad quotidianam custodiam et conversationem monasterii pertinent adhibendam; ut quaecumque ad obsequium usumque monasterii facienda sunt, sine negligentia et querela faciant. Alius cum fratribus erit, tempore suo exiturus cum ipsis ad omnia opera et omnem necessitatem, providens ne quid contra disciplinam faciant. Qui considerans omnes actus singulorum, si qua contra rationem facta viderit, vel per se emendet, vel abbati indicet.

2. In the monastery let there be two seniors, to whom, whether the abbot is present or absent, the discipline of all the brothers and the whole care of the monastery shall pertain; assigning to themselves turns by days and dividing between themselves the burden and necessity of the monastery; of whom one, in his own time, will always be present in the monastery, to afford the abbot solace and assistance, and service to brothers who arrive; and to go forth wherever the common necessity shall have required, and to apply diligence concerning all things which pertain to the daily custody and conversation (conduct) of the monastery; so that whatever things are to be done for the service and use of the monastery, they may do without negligence and complaint. The other will be with the brothers, in his time going out with them to all works and every necessity, providing that they do nothing against the discipline. He, considering all the acts of individuals, if he sees anything done against reason, either correct it by himself, or indicate it to the abbot.

III. Ille vero qui secundum ordinem disciplinae ordinatione abbatis ex consilio et voluntate omnium fratrum fratribus praepositus est, omnem ad se curam de disciplina fratrum et diligentiam monasterii revocabit, habens potestatem, abbate absente, faciendi omnia quae abbas praesens facit. Ille autem patientiam, mansuetudinem, humilitatem, charitatem, aequitatem, sine personarum acceptione servabit; ita agens, ut nec abbati taedium generet, nec fratres intemperantia illius laborent.

3. He, indeed, who according to the order of discipline, by the ordination of the abbot and by the counsel and will of all the brothers, has been set over the brothers, will recall to himself all care concerning the discipline of the brothers and the diligence of the monastery, having authority, the abbot being absent, to do all the things which the abbot, being present, does. He, moreover, will keep patience, gentleness, humility, charity, equity, without respect of persons; acting thus, that he may neither generate tedium for the abbot, nor may the brothers suffer from his intemperance.

Haec observabit senior monasterii qui fratribus praepositus est, referens ad abbatem omnia, vel praecipue illa, quae per se non valuerit explicare.

The senior of the monastery who is set over the brothers will observe these things, referring to the abbot everything, or especially those things which he shall not have been able to explicate by himself.

IV. Commendatum aliquod etiam a germano fratre nullus accipiat: nihil in cella sua absque praepositi jussione quispiam habeat, ne poma quidem vilissima, et caetera hujusmodi.

4. Let no one accept any deposit, even from a full brother: let no one have anything in his cell without the provost’s command, not even the most paltry apples, and other things of this kind.

V. Operantes vero fratres nihil loquantur saeculare: sed aut meditentur ea, quae sancta sunt, aut certe silebunt.

5. The brothers who are working should speak nothing secular: but let them either meditate on the things that are sacred, or at least be silent.

VI. Qui autem coquinat, antequam fratres reficiant, non gustabit quidquam.

6. But he who cooks shall not taste anything before the brothers take their meal.

VII. Nemo in cella aut in domo sua habeat quidquam praeter ea, quae in communi monasterii lege praecepta sunt.

7. Let no one have anything in his cell or in his own house, except those things which are prescribed in the common law of the monastery.

VIII. Cumque ad dormiendum se collocaverint, alter alteri non loquatur. Cellam alterius, nisi prius ad ostium percutiat, introire non audeat.

8. And when they have settled themselves to sleep, let neither speak to the other. Let him not dare to enter another’s cell, unless he first knock at the door.

IX. Mutare de his, quae a praeposito acceperit cum altero non audebit. Nec accipiat melius, et dabit deterius; aut e contrario dans melius et deterius accipiens. Nemo ab altero accipiat quidpiam, nisi praepositus jusserit.

9. He shall not dare to exchange, from among those things which he has received from the provost, with another. Nor let him receive the better and give the worse; or, conversely, give the better and receive the worse. Let no one receive anything from another, unless the provost has ordered.

X. Clausa cella nullus dormiat; nec habeat cubiculum quod claudi possit; nisi forte aetati alicujus vel infirmitati pater monasterii concesserit.

10. Let no one sleep with the cell closed; nor let him have a cubiculum that can be shut; unless perhaps the father of the monastery has granted it on account of someone’s age or infirmity.

XI. Nemo a terra solvat funiculum absque jussione patris. Qui in monasterio fratrum invenerit quidpiam, suspendat, ut tollat qui cognoverit.

11. Let no one unfasten a cord from the ground without the order of the father. Whoever shall have found something in the monastery of the brethren, let him suspend it, so that he who has recognized it may take it.

XII. Ad collectam et ad psallendum nullus sibi occasionem inveniat, quibus se dicat occupatum quasi ire non possit. Et si in monasterio, vel in agro, aut in itinere, aut in quolibet ministerio fuerit, orandi et psallendi tempus non praetermittat.

12. At the collect and for psalm-singing let no one find an occasion for himself, by which he might say he is occupied as if he cannot go. And if he shall be in the monastery, or in the field, or on the road, or in any ministry whatsoever, let him not omit the time of praying and psalm-singing.

XIII. Qui minister est, habeat studium ne quid operis pereat in monasterio. In qualicumque omnino arte quae exercetur a fratribus, si quid perierit, et per negligentiam fuerit dissipatum, increpetur a patre minister operum: et ipse iterum increpet alium, qui opus perdiderit; duntaxat juxta voluntatem et praescientiam principis, absque quo nullus increpandi fratrem habebit potestatem.

13. Let him who is minister have zeal that no work perish in the monastery. In whatever art whatsoever that is exercised by the brothers, if anything has perished and has been dissipated through negligence, let the minister of works be rebuked by the father; and he in turn let him rebuke the other who has lost the work; only according to the will and foreknowledge of the chief, without whom no one will have the power of rebuking a brother.

XIV. Si inventus fuerit unus e fratribus aliquid per contentionem agens, vel contradicens majoris imperio, increpabitur juxta mensuram peccati sui.

14. If one of the brothers is found doing anything out of contention, or contradicting the command of a superior, he shall be rebuked according to the measure of his sin.

XV. Qui mentitur, aut odio quemquam habere fuerit deprehensus, aut inobediens, aut plus joco quam honestum est deditus, aut otiosus, aut dure respondens, aut habens consuetudinem fratribus detrahendi, vel bis qui foris sunt; et omnino quidquid contra regulam Scripturarum est et monasterii disciplinam, et audierit pater monasterii, vindicabit juxta mensuram opusque peccati.

15. He who lies, or has been found to hold anyone in hatred, or is disobedient, or is given to jest more than is honorable, or idle, or answering harshly, or having a habit of detracting from the brothers, or even from those who are outside; and altogether whatever is against the rule of the Scriptures and the discipline of the monastery, and the father of the monastery shall have heard it, he will punish according to the measure and the deed of the sin.

XVI. Si omnes fratres viderint praepositum nimium negligentem aut dure increpantem fratres, et mensuram monasterii excedentem, referant hoc patri, et ab eo increpetur. Ipse autem praepositus nihil faciat, nisi quod pater jusserit; maxime in re nova.

16. If all the brothers shall have seen the prior excessively negligent or harshly rebuking the brothers, and exceeding the measure of the monastery, let them report this to the father, and let him be rebuked by him. The prior himself, moreover, should do nothing except what the father has ordered; especially in a new matter.

Quae ex more descendit, servabit regulam monasterii.

What is handed down by custom shall preserve the rule of the monastery.

XVII. Praepositus vero non inebrietur, nec sedeat in humilioribus locis. Ne rumpat vincula quae Deus in coelo condidit, ut observentur in terris.

17. The praepositus, however, must not be inebriated, nor sit in humbler places. Let him not break the bonds which God established in heaven, that they may be observed on earth.

Ne lugeat in die festo Domini Salvatoris dominetur carni suae, juxta mensuram sanctorum. Non inveniatur in excelsis cubulibus, imitans morem gentilium. Non sit duplicis fidei.

Let her not mourn on the feast day of the Lord the Savior; let her have dominion over her flesh, according to the measure of the saints. Let her not be found in lofty bedchambers, imitating the custom of the gentiles. Let her not be of a double faith.

Non sequatur cordis sui cogitationes, sed legem Dei. Non resistat sublimioribus tumenti animo Potestatibus. Ne fremat, nec hirriat iratus super humiliores: nec transferat terminos Regulae.

Let him not follow the cogitations of his heart, but the law of God. Let him not resist the higher Powers with a swollen mind. Let him not roar, nor snarl, being angry over the more humble; nor transfer the boundaries of the Rule.

Non sit fraudulentus, neque in cogitationibus verset dolos; nec negligat peccatum animae suae; nec vincatur carnis luxuria. Non ambulet negligenter. Non loquatur verbum otiosum.

Let him not be fraudulent, nor in his cogitations let him turn over deceits; nor let him neglect the sin of his soul; nor let him be overcome by the luxury of the flesh. Let him not walk negligently. Let him not speak an idle word.

Non ponat scandalum ante pedes caeci. Non doceat voluntatem animam suam. Non resolvatur risu stultorum ac joco.

Let him not set a stumbling-block before the feet of the blind. Let him not teach his soul its own will. Let him not be unstrung by the laughter of fools and by jest.

Non capiatur cor ejus ab his qui inepta loquuntur et dulcia. Non vincatur muneribus: non parvulorum sermone ducatur. Non deficiat in tribulatione.

Let not his heart be captured by those who speak inept things and sweet things. Let him not be overcome by gifts: let him not be led by the discourse of little ones. Let him not fail in tribulation.

Non mortem timeat, sed Deum: non praevaricator sit propter imminentem timorem. Non relinquat verum lumen propter modicos cibos. Non nutet ac fluctuet in operibus suis.

Let him not fear death, but God: let him not be a prevaricator because of imminent fear. Let him not relinquish the true light on account of meager foods. Let him not vacillate and fluctuate in his works.

Non mutet sententiam, sed firmus sit solidique decreti; justus, cuncta considerans; judicans in veritate absque appetitu gloriae; manifestus Deo et hominibus, et a fraude procul. Nec ignoret conversationem suorum, nec ad eorum scientiam caecus existat. Nulli noceat per superbiam; nec sequatur concupiscentias oculorum.

Let him not change his judgment, but let him be firm and of solid decree; just, considering all things; judging in truth without an appetite for glory; manifest to God and to men, and far from fraud. Nor let him be ignorant of the conduct of his own, nor exist blind to their knowledge. Let him harm no one through pride; nor follow the lusts of the eyes.

Veritatem nunquam praetereat: oderit injustitiam. Secundum personam nunquam judicet pro muneribus, nec condemnet animam innocentem per superbiam. Non rideat inter pueros: non deserat veritatem timore superatus.

Let him never pass by the truth: let him hate injustice. Let him never judge according to the person for gifts, nor condemn an innocent soul through pride. Let him not laugh among boys: let him not desert the truth, overcome by fear.

Non despiciat eos, qui indigent misericordia. Non deserat justitiam propter lassitudinem; ne perdat animam suam propter verecundiam: ne respiciat dapes lautioris mensae: nec pulchra vestimenta desideret; nec se negligat, sed semper dijudicet cogitationes suas. Non inebrietur vino; sed humilitati junctam habeat veritatem.

Let him not despise those who are in need of mercy. Let him not desert justice on account of lassitude; lest he lose his soul on account of shame; let him not look upon the banquets of a more sumptuous table; nor desire fair garments; nor neglect himself, but let him always discern his own thoughts. Let him not be inebriated with wine; but let him have truth conjoined to humility.

Quando judicat, sequatur praecepta majorum et legem Dei, quae in toto orbe praedicata est.

When he judges, let him follow the precepts of the elders and the law of God, which has been proclaimed throughout the whole world.

XVIII. Si deprehensus fuerit aliquis e fratribus libenter cum pueris ridere et ludere, et habere amicitias aetatis infirmae, tertio commoneatur, ut recedat ab eorum necessitudine, et memor sit honestatis, et timoris Dei: si non cessaverit, corripiatur, ut dignus est, correptione severissima.

18. If any one of the brothers be found willingly to laugh and play with boys, and to have friendships of an infirm age, let him for the third time be admonished to withdraw from their intimacy, and be mindful of honesty and of the fear of God: if he shall not have ceased, let him be corrected, as he is worthy, with the most severe correction.

XIX. Qui contemnunt praecepta majorum et regulas monasterii, quae Dei praecepto constitutae sunt, et parvi penduut seniorum consilia, corripiantur juxta ordinem constitutum, donec corrigantur.

19. Those who contemn the precepts of the elders and the rules of the monastery, which have been constituted by God’s precept, and who hold the counsels of the seniors in small account, let them be reproved according to the constituted order, until they are corrected.

XX. Majores qui cum fratribus mittuntur foras, quandiu ibi fuerint, habebunt jus praepositorum, et eorum cuncta regentur arbitrio. Docebunt fratres per constitutos dies; et si forte inter eos ortum fuerit aliquid simultatis, audient ipsi majores, et dijudicabunt causam, et dignum culpa increpabunt; ut ad imperium eorum statim pacem pleno corde consocient.

20. The elders who are sent outside with the brothers, as long as they shall be there, shall have the right of the prepositi, and all things will be ruled by their arbitrament. They will teach the brothers on appointed days; and if perchance anything of dissension shall have arisen among them, the elders themselves will hear and adjudicate the cause, and will rebuke as the fault is worthy; so that at their command they may straightway consociate peace with a full heart.

XXI. Si quis frater contra praepositum suum habuerit tristitiam, aut ipse praepositus contra fratrem aliquam querimoniam; probatae fratres conversationis et fidei eos audire debent, et dijudicabunt inter eos. Si tamen absens est pater monasterii vel alicubi profectus, primum quidem expectabunt eum: sin autem diutius vident foris demorari, tunc audient inter praepositum et fratrem; ne diu suspenso judicio tristitia major oriatur; ut et ille qui praepositus est, et ille qui subjectus est, et illi qui audiunt, juxta timorem Dei cuncta faciant, et non dent in ullo occasionem discordiae.

21. If any brother has sadness against his prepositus, or the prepositus himself some querimony against a brother, brothers approved in conversation and faith ought to hear them, and they will judge between them. If, however, the father of the monastery is absent or has set out somewhere, first indeed they shall await him; but if they see that he is delaying outside for a longer time, then they shall hear between the prepositus and the brother, lest, with the judgment long suspended, greater sadness arise; so that both he who is prepositus and he who is subject, and those who hear, may do all things according to the fear of God, and may not give in any respect an occasion of discord.

XXII. Nullus mittatur foras ad aliquod negotium solus. Missi vero non singuli, sed bini vel terni ambulent: ut dum se invicem custodiunt et consolantur, et seniores eorum de honesta eorum conversatione securi sint, et illi non periclitentur.

22. Let no one be sent outside for any business alone. But let those sent not go singly, but in twos or threes, so that, while they guard and console one another, their seniors may be secure about their honest conversation, and they themselves may not be endangered.

Observantes tamen hoc, ut non se invicem fabulis inanibus destruant, neque negligentiae dent locum destructionis; sed unusquisque in actu suo attentus sit, prout tempus fuerit.

Nevertheless observing this: that they not destroy one another with inane fables, nor give negligence a place for destruction; but let each be attentive in his own act, according as the time shall be.

XXIII. Quando autem reversi fuerint in monasterium, si ante ostium viderint aliquem quaerentem suorum affinium, de his qui in monasterio commorantur, non valebunt ire ad eum, et nuntiare, vel evocare. Et omnino quidquid foris gesserint, in monasterio narrare non praesumant.

23. However, when they have returned to the monastery, if before the door they see someone seeking his relations among those who dwell in the monastery, they are not permitted to go to him to give notice or to call anyone out. And altogether, whatever they have carried out outside, let them not presume to narrate in the monastery.

XXIV. Omnibus erit potestas legendi usque ad horam tertiam: si tamen nulla causa extiterit, qua necesse sit etiam aliquid fieri. Post horam vero tertiam si quae statuta sunt, sicut scriptum est, per superbiam, vel negligentiam, vel desidiam intercedentem non custodierit, sciat se cum in hoc errore deprehensus fuerit, culpabilem judicandum, quia per suum errorem et alios in vitium mittit.

24. To all there shall be permission for reading up to the third hour: provided, however, that no cause shall have arisen by which it is necessary that even something be done. But after the third hour, if he shall not have kept the things that are appointed, as it is written, with pride, or negligence, or sloth interceding, let him know that, when he has been detected in this error, he is to be judged culpable, because through his error he also sends others into vice.

XXV. Cellarii vero cura sit, ut abstinentiam et sobrietatem studens, illata in monasterio ad sumptus fratrum diligenter et fideliter servet: nihil suscipiens, nec quidquam tradens sine auctoritate vel seniorum consilio. Qui etiam omnia utensilia quae in monasterio sunt, id est, vestem, vas, ferramentum, et quidquid usibus quotidianis necessarium est, custodiat; et unamquamque rem proferens, cum fuerit necessarium, ab eo iterum ad reponendum cui utendo consignaverit recepturus.

25. But let it be the care of the cellarer, that, striving for abstinence and sobriety, he diligently and faithfully keep the things brought into the monastery for the expenses of the brothers: receiving nothing and delivering anything without authority or the counsel of the elders. Let him also guard all the utensils which are in the monastery, that is, garment, vessel, tool, and whatever is necessary for daily uses; and, bringing forth each item when it shall be necessary, he shall receive it back from the one to whom he has consigned it for use, to be put away again.

Ad victum vero fratrum proferat ac tradat septimanariis: ad condiendos cibos det necessaria secundum quotidiana expensae consuetudinem, neque profuse, neque avare; ne vitio ipsius vel monasterii substantia gravetur, vel fratres patiantur injuriam. Sed et necessitatem infirmorum fratrum ac laborem considerans, nihil aegrotantium desideriis neget ex his quae habuerit, quantum illis necesse fuerit. Advenientibus diversis fratribus escas parabit.

But as for the brothers’ victuals, let him bring forth and hand them over to the weekly servers; for preparing and seasoning the foods let him give what is necessary according to the custom of the daily expense, neither profusely nor avariciously, lest by his fault either the substance of the monastery be burdened or the brothers suffer injury. Yet also, considering the necessity of the infirm brothers and the toil, let him deny nothing to the desires of the sick from what he has, so far as shall be necessary for them. For brothers arriving from diverse places he shall prepare foods.

Haec erit cura custodis cellarii, recurrens semper ad seniorum consilium, et requirens de omnibus, vel praecipue de his quae proprio suo intellectu non potuerit adimplere.

This will be the care of the cellarer, always recurring to the counsel of the elders, and inquiring about everything, but especially about those things which he cannot accomplish by his own intellect.

XXVI. Ostiarii cura sit, ut omnes advenientes intra januas recipiat; dans eis responsum honestum cum humilitate et reverentia, ac statim nuntians vel abbati, vel senioribus, quis venerit et quid petierit. Nec ullus extraneorum patiatur injuriam; neque habeat cum aliquo de fratribus necessitatem ac facultatem loquendi, absque conscientia abbatis, vel seniorum praesentia.

26. Let it be the ostiary’s care to receive all who arrive within the doors; giving them an honorable response with humility and reverence, and immediately announcing either to the abbot, or to the seniors, who has come and what he has asked. And let none of the outsiders suffer injury; nor let any of them have the necessity and the faculty of speaking with any of the brothers, without the abbot’s cognizance, or the presence of the seniors.

Si quid vero cuicumque de fratribus missum mandatumque fuerit, nihil ad ipsum perveniat prius quam abbati, vel senioribus indicetur. Ante omnia ostiarius monasterii haec observabit, ne quemquam de fratribus foris januam exire permittat.

If indeed anything be sent or mandated to any of the brothers, let nothing reach him before it is reported to the abbot, or to the elders. Before all things the ostiary of the monastery shall observe these things: that he not permit any of the brothers to go outside the gate.

XXVII. Si quis accesserit ad ostium volens saeculo renuntiare, et fratrum aggregari numero, non habeat libertatem intrandi; sed prius nuntietur patri monasterii, et manebit paucis diebus foris ante januam, ac docebitur Orationem dominicam, et Psalmos, quantos potuerit discere; et diligenter sui experimentum dabit, ne forte mali quidpiam fecerit, ut turbatus ad horam timore discesserit, aut sub aliqua potestate sit; et utrum possit renuntiare parentibus suis, et propriam contemnere facultatem. Si cum viderint aptum ad omnia, tunc docebitur et reliquas monasterii disciplinas; quae facere debeat, quibusque servire, sive in collecta omnium fratrum, sive in domo cui tradendus est, sive in vescendi ordine: ut instructus atque perfectus in omni opere bono fratribus copuletur.

27. If anyone has approached the door wishing to renounce the saeculum, and to be aggregated to the number of the brothers, let him not have the liberty of entering; but first let it be announced to the father of the monastery, and he will remain for a few days outside before the door, and he will be taught the Lord’s Prayer, and the Psalms, as many as he will be able to learn; and he will give a diligent experiment of himself, lest perhaps he has done anything evil, such that, disturbed for the moment by fear, he might depart, or be under some authority; and whether he can renounce his parents, and contemn his own property. If, when they have seen him apt for all things, then he will also be taught the remaining disciplines of the monastery: what he ought to do, and whom to serve, whether in the collecta of all the brothers, or in the house to which he is to be handed over, or in the order of taking food: so that, instructed and perfected in every good work, he may be coupled to the brothers.

Haec observabit custos, januae, referens omnia, sicut superius scriptum est, et annuntians senioribus.

These things the custodian of the gate shall observe, reporting everything, as has been written above, and announcing it to the elders.

XXVIII. Septimanarii ad cibos parandos, vel ad luminaria concinnanda, vel ad nitores faciendos, et quae ad obsequium ususque monasterii pertinent, semper parati sint. Hos nulla alia necessitas occupet, sed in hoc studium impendant, ut rem susceptam utiliter et diligenter impleant.

28. Let the weekly servers be always ready for preparing foods, or for arranging the lights, or for doing the polishings, and the things which pertain to the service and use of the monastery. Let no other necessity occupy them, but let them expend zeal on this, so that they may implement the task undertaken usefully and diligently.

Et si quid forte nesciunt de his quae agere debent, sine dissimulatione seniores suos semper interrogent.

And if by chance they do not know anything about those things which they ought to do, let them always, without dissimulation, ask their seniors.

XXIX. Hi itaque quibus disciplina, vel utilitas, vel opinio, vel obsequium monasterii creditur, officia sibi injuncta fideliter custodiant et impleant. Hos enim errare non decet, qui ad omnes errores emendandos praepositi sunt.

29. Therefore, let those to whom the discipline, or the utility, or the reputation, or the service of the monastery is entrusted, faithfully keep and fulfill the offices enjoined upon them. For it is not fitting that those err who have been placed in charge of correcting all errors.

Qui si vel superbia, vel negligentia, vel desidia aliqua ex his praetermiserint quae in Regula continentur; per ipsosque destructio esse coeperit per quos debet aedificatio crescere, omnibus condemnationibus quas Regula continet, subjacebunt.

Who, if either by pride, or negligence, or any sloth, they have omitted any of the things contained in the Rule; and if through those very persons destruction begins, through whom edification ought to increase, they will be subject to all the condemnations which the Rule contains.

XXX. Inter omnes fratres hoc observabitur, ut obedientes senioribus suis, et deferentes sibi invicem, habeant patientiam, moderationem, humilitatem, charitatem, pacem sine figmento et mendacio, et maledictione, et verbositate, et jurandi consuetudine. Ita ut nemo suum quidquam vindicet, neque ullus aliquid peculiariter usurpet; sed habeant omnia communia.

30. Among all the brothers this will be observed, that, being obedient to their seniors, and deferring to one another, they have patience, moderation, humility, charity, peace without figment and mendacity, and without malediction, verbosity, and the custom of swearing. Thus let no one vindicate anything as his own, nor let anyone usurp anything peculiarly; but let them have all things in common.

XXXI. Sine seniorum verbo et auctoritate nullus fratrum quidquam agat: neque accipiat aliquid, neque det; neque usquam prorsus procedat.

31. Without the word and authority of the seniors let none of the brothers do anything: neither let him receive anything, nor give; nor proceed anywhere at all.

XXXII. Cum vero inventa fuerit culpa, ille qui culpabilis invenitur, corripiatur ab abbate secretius. Quod si non sufficit ad emendationem, corripiatur a paucis senioribus.

32. But when a fault has been found, let him who is found culpable be corrected by the abbot more privately. If this does not suffice for emendation, let him be corrected by a few elders.

Quod si nec sic emendaverit, excommunicetur, et non manducet quidquam. Cui si ne hoc quidem profuerit, in quolibet loco fuerit, postremus inter omnes in psallendi ordine ponatur. Quod si in pravitate perseverat, etiam psallendi ei facultas auferatur.

But if not even thus shall he have amended, let him be excommunicated, and let him not eat anything. If not even this shall have profited him, wherever he may be, let him be placed last among all in the order of psalm-singing. But if he perseveres in pravity, let even the faculty of psalmody be taken away from him.

Quem si vel haec confusio non commoverit, abstineatur a conventu fratrum; ita ut nec mensae, nec Missae intersit, neque cum eo ullus frater de junioribus colloquatur. Abstinebitur autem tandiu, quandiu vel qualitas culpae poposcerit, secundum abbatis ac seniorum arbitrium; vel se ex corde pro culpa poenitens humiliaverit, et veniam erroris sui omnibus praesentibus petierit. Quod si in fratrem peccavit, etiam ab eo fratre veniam petat, cui injuriam fecit.

If not even this confusion moves him, let him be kept from the assembly of the brothers; such that he take part neither at table nor at Mass, nor let any brother of the juniors converse with him. He shall, moreover, be kept away just so long as either the quality of the fault shall have demanded, according to the judgment of the abbot and the elders; or until he, penitent from the heart for the fault, shall have humbled himself and shall have sought pardon for his error from all present. But if he has sinned against a brother, let him also seek pardon from that brother to whom he did the injury.

XXXIII. Si quis errori ejus consenserit, et secundum duritiam illius magis consilium dederit ut se tardius humiliet, sciat se cum in hoc errore fuerit deprehensus, simili modo culpabilem judicandum.

33. If anyone has consented to his error, and, according to that man’s hardness, has rather given counsel that he humble himself more slowly, let him know that, when he is apprehended in this error, he is to be judged culpable in a similar manner.

XXXIV. Hoc etiam addendum fuit, ut frater qui pro qualibet culpa arguitur vel increpatur, patientiam habeat, et non respondeat arguenti se: sed humiliet se in omnibus, et emendet.

34. This also had to be added: that the brother who for any fault whatsoever is reproved or rebuked should have patience, and should not respond to the one reproving him: but let him humble himself in all things, and amend.

XXXV. Si vero fuerit aliquis tam durus et tam alienus a timore Domini, ut tot castigationibus et tot remissionibus non emendet, projiciatur de monasterio, et velut extraneus habeatur: ne vitio ipsius alii periclitentur.

35. If indeed there should be someone so hard and so alien from the fear of the Lord, that by so many castigations and so many remissions he does not amend, let him be cast out of the monastery, and be held as an outsider: lest by his vice others be imperiled.

XXXVI. Quod si aliquis locutus fuerit, vel riserit in vescendo, increpetur, et agat poenitentiam.

36. But if anyone speaks, or laughs while eating, let him be reproved, and let him do penance.

XXXVII. Si quis ad manducandum tardius venerit absque majoris imperio, similiter agat poenitentiam, aut ad cellam suam jejunus revertatur.

37. If anyone shall have come to eat later without the superior’s command, let him likewise do penance, or let him return to his cell fasting.

XXXVIII. Si aliquid necessarium fuerit in mensa, nemo audebit loqui, sed ministrantibus signum soni dabit. Ministri vero absque his, quae in commune fratribus praeparata sunt, nihil aliud comedant, nec mutatos cibos sibi audeant praeparare.

38. If anything necessary should be required at table, no one will dare to speak, but will give a signal by sound to the ministers (servers). The ministers, moreover, apart from those things which have been prepared in common for the brethren, are to eat nothing else, nor should they dare to prepare altered foods for themselves.

XXXIX. Nemo plus alteri dabit quam alter accepit; quod si obtenditur infirmitas, praepositus domus perget ad ministros aegrotantium, et ab his quae necessaria sunt accipiet.

39. No one shall give to another more than the other has received; but if infirmity is pleaded, the provost of the house shall go to the ministers of the sick, and from them he shall receive the things that are necessary.

XL. Quando ad ostium monasterii aliqui venerint, si clerici fuerint aut monachi, majori honore suscipientur: lavabuntque pedes eorum, juxta Evangelii praeceptum, et praebebunt eis omnia, quae apta sunt usui monachorum.

40. When some shall have come to the door of the monastery, if they are clerics or monks, they will be received with greater honor: and they will wash their feet, according to the precept of the Gospel, and they will provide them with all things which are apt for the use of monks.

XLI. Si quis ad ostium monasterii venerit, dicens velle se videre fratrem suum vel propinquum, janitor nuntiabit abbati, et permittente eo accipiet comitem cujus fides probata est; et sic mittetur ad fratrem videndum vel proximum.

41. If anyone should come to the door of the monastery, saying that he wishes to see his brother or a kinsman, the doorkeeper will announce it to the abbot, and, with his permission, he will take a companion whose fidelity has been proved; and thus he will be sent to see his brother or his near relative.

XLII. Si propinquus alicujus mortuus fuerit, prosequendi funus non habebit licentiam, nisi pater monasterii praeceperit.

42. If a relative of someone has died, he will not have license to accompany the funeral, unless the abbot has commanded it.

XLIII. Nullus de horto tollat olera, nisi ab hortulano acceperit.

43. Let no one take vegetables from the garden, unless he has received them from the gardener.

XLIV. Nemo alteri loquatur in tenebris; nullus in psiatho (13) cum altero dormiat; manum alterius nemo teneat: sed sive steterit, sive ambulaverit, sive sederit, uno cubito distet ab altero.

44. Let no one speak to another in the dark; let no one sleep with another on a mat (13); let no one hold another’s hand: but whether he stands, or walks, or sits, let him be one cubit distant from the other.

XLV. Si quis tulerit rem non suam, ponetur super humeros ejus; et sic agat poenitentiam publice in collecta.

45. If anyone shall have taken a thing not his own, it shall be placed upon his shoulders; and thus let him perform penance publicly in the assembly.

XLVI. Si praepositus injuste judicaverit, injustitiae ab aliis condemnabitur.

46. If the provost judges unjustly, he will be condemned for injustice by others.

XLVII. Qui consentit peccatis, et defendit alium delinquentem, maledictus erit apud Deum et homines, et corripietur increpatione severissima.

47. He who consents to sins, and defends another delinquent, will be accursed before God and men, and will be reproved by a most severe rebuke.