THE PROLOGUE - OF OUR MOST HOLY FATHER SAINT BENEDICT TO HIS RULE

THE PROLOGUEHearken, my son, to the precepts of thy Master, and incline the ear of thy heart willingly to hear, and effectually to accomplish, the admonition of thy living Father, that by the labour of obedience thou mayest return to Him, from Whom thou didst depart by the sloth of disobedience. To thee therefore is my speech now directed, who, renouncing thy own will, dost take upon thee the strong and bright armour of obedience, to fight under the Lord Christ our true King. First of all whatever good work thou dost begin, beg of Him with most earnest prayer to perfect; that He Who hath now vouchsafed to reckon us in the number of His children, may not be saddened by our evil deeds. For we must at all times so serve Him with the goods He hath bestowed upon us, that He may not either as an angry Father disinherit us His children, or as a dread Lord, exasperated by our offences, deliver us up to perpetual punishment as wicked servants, who would not follow Him to glory. Let us therefore arise, the Scripture stirring us up and saying, “It is now the hour for us to rise from sleep”,1 and our eyes being opened to the deifying light, let us with wondering ears attend to the admonition with the Divine Voice daily addresseth to us, saying: “To-day if you shall hear His voice, harden not your hearts”.2 And again: “He that hath ears, let him hear what the Spirit saith to the Churches.”3 And what saith He? “Come, ye children, and hearken unto Me: I will teach you the fear of the Lord.”4 “Run while ye have the light of life, that the darkness of death overtake ye not.”5 And our Lord seeking His labourer among the multitude to whom He here speaketh, saith again: “Who is the man that will have life, and desireth to see good days?”6 If thou, hearing this, dost answer: “I am he”: God saith unto thee: “If thou wilt have true and everlasting life, refrain thy tongue from evil, and thy lips, that they speak no guile. Decline from evil, and do good; seek after peace and pursue it.”7 And when you have done this: My eyes shall be upon you, and My ears shall be open to your prayers. And before you can call upon Me, I will say: “Behold I am present.”8 What, dearest brethren, can be sweeter, than this voice of the Lord, inviting us? Behold how in His loving Kindness He showeth unto us the way of life! Our loins therefore being girt with faith and the observance of good works, and our feet shod with the guidance of the Gospel of peace, let us walk in His ways, that we may deserve to see in His kingdom Him Who has called us.9 He that rejecting out of his mind the malignant devil with his suggestions, hath brought them all to nought, and taking his thoughts while they are still young, hath dashed them against the rock Christ.12 All they who fearing the Lord, take not pride in their good observance, but knowing that all the good they have, or can do, proceedeth not from themselves, but from the Lord, magnify Him, thus working in them, and say with the Prophet: “Not to us O Lord, not to us, but to Thy Name give glory.”13 Thus the Apostle Paul imputed not anything of his preaching to himself, saying: “By the grace of God I am what I am.”14 And again he saith: “He that glorieth, let him glory in the Lord.”15 Hence also our Lord saith in the Gospel: “He that heareth these My words and doth them,—I will liken him to a wise man that hath built his house upon a rock. The floods came, the winds blew, and beat against that house, and it fell not; because it was founded upon a rock.”16 Our Lord fulfilling these things, daily waiteth for us to answer by our deeds, these His holy admonitions. Therefore the days of our life are prolonged for the amendment of our evil deeds, according to those words of the Apostle: “Knowest thou not that the patience of God leadeth thee to repentance?”17 For our loving Lord saith: “I will not the death of the sinner, but that he be converted and live.”18. Having therefore, my Brethren, enquired of our Lord who shall be the dweller in this tabernacle, we have heard the precept to the one dwelling, and if we fulfil the functions of this habitation we shall become heirs of the kingdom of heaven. Therefore our hearts and bodies must be prepared to fight under the holy obedience of His commands, and we must beg our Lord to supply that, by the assistance of His grace, which our nature is unable to perform. And if flying the pains of hell we will to attain to everlasting life, we must, while yet time serves, and we live in this flesh, perform all these things by the light of faith, and haste to do that now which will be expedient for us for ever hereafter. We are therefore now about to institute a school of the service of God; in which we hope nothing will be ordained rigorous or burdensome. But if in some things we proceed with a little severity, sound reason so advising, for the amendment of vices or preserving of charity; do not straightway for fear thereof, flee from the way of salvation which is always strait and difficult in the beginning.19 But in process of time and growth of faith, when the heart has once been enlarged, the way of God’s commandments is run with unspeakable sweetness of love; so that, never departing from His teaching, but persevering in the Monastery in His doctrine until death, we share now by patience in the sufferings of Christ, that we may deserve afterwards to be partakers of His kingdom.20

CHAPTER I. - Of the several kinds of Monks.

IIt is well known that there are four kinds of Monks. The first are Cenobites, that is Monastics, living under a Rule or Abbot. The second are Anchorites or Hermits, who, not in the first fervour of conversion, but after long probation in the monastic life, have learnt to fight against the devil, and taught by the encouragement of others, are now able by God’s assistance to strive hand to hand against the flesh and evil thoughts, and so go forth well prepared, from the army of the Brotherhood, to the single combat of the wilderness. The third and worst kind of Monks are the Sarabiaites, who have never been tried under any Rule, nor by the experience of a master, as gold is tried in the furnace, but being soft as lead, and by their works still cleaving to the world, are known by their tonsure to lie to God. These in twos or threes, or perhaps singly, and without a shepherd, are shut up, not in our Lord’s sheepfolds, but in their own: the pleasure of their desires is to them a law; and whatever they like or make choice of, they will have to be holy, but what they like not, that they consider unlawful. The fourth kind of Monks are called “Gyrovagi,” or wanderers, who travel about all their lives through divers provinces, and stay for two or three days as guests, first in one monastery, then in another; they are always roving, and never settled, giving themselves up altogether to their own pleasures and to the enticements of gluttony, and are in all things worse that the Sarabites. Of their miserable way of life it is better to be silent than to speak. Therefore leaving these, let us, by God’s assistance, set down a Rule for Cenobites, or Conventuals, who are the most steadfast class of Monks.

CHAPTER II. - What kind of man the Abbot ought to be.

IIAn Abbot who is worthy to have charge of a Monastery ought always to remember what he is called, and in his actions show forth the character of Ancient. For in the Monastery he is considered to represent the person of Christ, seeing that he is called by His name, as the Apostle saith: “Ye have received the spirit of the adoption of children, in which we cry, Abba, Father.”21 Therefore the Abbot ought not (God forbid) to teach, ordain, or command but what is conformable to the commands of our Lord: but let his commands and doctrine be mingled in the minds of his disciples with the leaven of diving justice. Let the Abbot always be mindful that, in the dreadful judgment of God, he must give an account both of his doctrine and of the obedience of his disciples, and let the Abbot know that any lack of profit which the Master of the family shall find in his sheep, will be laid to the shepherd’s fault. But if he have bestowed all diligence on his unquiet and disobedient flock, and employed the utmost care to cure their corrupt manners, he shall then be acquitted in the judgment of the Lord, and may say with the Prophet: “I have not hidden thy justice in my heart, I have told thy truth and thy salvation,22 but they contemned and despised me.”23 And then finally, death shall be inflicted as a just punishment upon the disobedient sheep. When, therefore, anyone receives the name of Abbot, he ought to govern his disciples with a twofold doctrine; that is, he ought first to show them all virtue and sanctity, more by deeds than by words: hence, to such as are intelligent, he may declare the commandments of God by words; but to the hard-hearted, and to those of the ruder sort, he must make the divine precepts manifest by his actions. In the next place, let him show by his own deeds, that they ought not to do anything which he has taught them to be unfitting, lest, having preached well to others, “he himself become a castaway,”24 and God say unto him thus sinning: “Why dost thou declare My justices, and take My testament in thy mouth? Thou hast hated discipline, and cast My speeches behind thee,25 And,—“Thou, who didst see the mote in thy brother’s eye, hast thou not seen the beam that is in thine own?”26. For the Abbot ought always, in his doctrine, to observe that apostolic form wherein it is said; “Reprove, entreat, rebuke.”29 That is to say, he ought, as occasions require, to temper fair speeches with threats: let him show the severity of a master and the loving affection of a father: those who are undisciplined and restless he must reprove sternly, but with such as are obedient, mild and patient, he should deal by entreaty, exhorting them to go forward in virtue. But the stubborn and negligent we charge him to severely reprove and chastise. Let him not shut his eyes to the sins of offenders, but, as soon as they show themselves, use all possible endeavours utterly to root them out, remembering the fate of Heli, the Priest of Silo.30 With the more virtuous and intelligent, let him for the first or second time use words of admonition; but the stubborn, the hard-hearted, the proud and the disobedient, even in the very beginning of their sin, let him chastise with stripes and bodily punishment, knowing that it is written: “The fool is not corrected with words.”31 And again: “Strike thy son with the rod, and thou shalt deliver his soul from death.”32 The Abbot ought always to remember what he is, and what he is called, and know that unto whom more is entrusted, from him more is exacted, and let him consider how difficult and hard a task he hath undertaken, to govern souls, and to accommodate himself to the humours of many, some of whom must be led by fair speeches, others by sharp reprehensions, and others by persuasion. Therefore let him so adapt himself to the character and intelligence of each one, that he may not only suffer no loss in the flock committed to him, but may even rejoice in the increase and profit of his virtuous flock. Let him make no distinction of persons in the Monastery. Let not one be loved more than another, except he be found to surpass the rest in good works and in obedience. Let not one of noble parentage, on coming to Religion, be put before him who is of servile extraction, except there be some other reasonable cause for it. If, upon just consideration, the Abbot shall think there is such a just cause, let him put him in any rank he shall please, but otherwise, let every one keep his own place; because “whether bondman or freeman, we are all one in Christ”27, and bear an equal burthen of servitude under one Lord: “for with God there is no accepting of persons.”28 On one condition only are we preferred by Him, and that is, if in good works and in humility we are found better than others. Therefore let the Abbot bear equal love to all; and let all be subject to the same discipline, according to their deserts. Above all things, let him take heed not to slight or make little account of the souls committed to his keeping, and have more care for fleeting, worldly things than for them; but let him always consider that he hath undertaken the government of souls for which he shall also have to give an account. And that he may not complain for want of temporal means, let him remember that it is written: “Seek ye first the kingdom of God and His justice, and all things shall be given ye.”33 And again: “Nothing is wanting to such as fear Him.”34 Let him know that the man who undertakes the government of souls must prepare himself to give an account of them. And how great soever the number of brethren may, let him know certain that at the day of judgment he will have to give to the Lord an account for all their souls as well as for his own. Thus, by fearing the examination which the shepherd must undergo for the flock committed to his charge, he is made solicitous on other men’s account as well as careful on his own; and while reclaiming them by his admonitions, he is himself freed from all defects.

CHAPTER III. - Of calling the brethren to council.

IIIAs often as any weighty matters have to be debated in the monastery, let the Abbot call together all the Brethren, and himself declare what is the point under deliberation. Having heard their counsel, let him prudently weigh it with himself, and then do what he shall judge most expedient. The reason why we ordain that all be called to Council, is because the Lord often revealeth to the younger what is best. And let the Brethren give their advice with all subjection and humility, and presume not stiffly to defend their own opinion, but rather leave it to the discretion of the Abbot; and what he shall think more expedient, to that, let them all submit; for, as it becometh the disciples to obey their master, so doth it behove the master to dispose all things with forethought and justice. In all things, therefore, let all follow the Rule as their master, and from it let no man rashly swerve. Let no one in the monastery follow his own will. Neither let anyone presume, within or without the monastery, to contend insolently with his Abbot. If he do so, let him be subjected to regular discipline. Let the Abbot, however, do all things with the fear of God, and in observance of the Rule, knowing that he shall undoubtedly give an account of all his judgments to God, the most just Judge. If any matters of less moment have to be done for the benefit of the monastery, let him take counsel with the seniors only, as it is written: “Do all things with counsel, and thou shalt not afterwards repent thee of it.”35

CHAPTER IV. - What are the instruments of good works.

IVFirst of all, to love the Lord God with all our heart, with all our soul, with all our strength.36 2. Then our neighbour as ourself.37 3. Then not to kill.38 4. Not to commit adultery.39 5. Not to steal.40 6. Not to covet.41 7. Not to bear false witness.42 8. To honour all men.43 9. Not to do to another what we would not have done to ourselves.44 10. To deny ourselves, in order to follow Christ.45 11. To chastise the body.46 12. Not seek after delights.47 13. To love fasting.48 14. To relieve the poor.49 15. To clothe the naked.50 16. To visit the sick.51 17. To bury the dead.52 18. To help those that are in tribulation.53 19. To comfort the sad.54 20. To withdraw ourselves from worldly ways.55 21. To prefer nothing to the love of Christ.56 22. Not to give way to anger.57 23. Not to harbour revenge in our mind.58 24. Not to foster guile or deceit in our heart.59 25. Not to make a feigned peace.60 26. Not to forsake charity.61 27. Not to swear at all, lest we forswear ourselves.62 28. To speak the truth with heart and mouth.63 29. Not to render evil for evil.64 30. Not to do any injury; yea, and patiently to bear an injury done to us.65 31. To love our enemies.66 32. Not to speak ill of such as speak ill of us, but rather to speak well of them.67 33. To suffer persecution for justice sake.68 34. Not to be proud.69 35. Not given to wine.70 36. Not a great eater.71 37. Not drowsy.72 38. Not slothful.73 39. Not a murmurer.74 40. Not a detractor.75 41. To put our trust in God.76 42. When we see any good in ourselves let us attribute it to God and not to ourselves.77 43. But let us always know that evil is done by ourselves, therefore let us attribute it to ourselves.78 44. To fear the day of judgment.79 45. To be afraid of hell.80 46. To desire life everlasting with spiritual thirst.81 47. To have death always before our eyes.82 48. To observe at every hour the actions of our life.83 49. To know for certain that God beholdeth us in every place.84 50. To dash at once against Christ the evil thoughts that rise in the mind.85 51. To reveal all such to our spiritual Father.86 52. To keep our mouth from evil and wicked words.87 53. Not to love much talking.88 54. Not to speak vain words, nor such as move to laughter.89 55. Not to love much and boisterous laughter.90 56. Willingly to hear holy readings.91 57. To pray often devoutly.92 58. With tears and sighs, daily to confess our past evils to God in prayer and to amend them for the time to come.93 59. Not to fulfil the desires of the flesh, and to hate self-will.94 60. To obey in all things the commands of the Abbot, though he himself (which God forbid) should do otherwise, being mindful of that precept of our Lord: “What they say, do ye; but what they do, do ye not.”95. 61. Not to desire to be called holy, before we be so, and first to be holy, that we may truly be called so.96 62. Daily to fulfil in deeds the commandments of God.97 63. To love chastity.98 64. To hate no man.99 65. To flee envy and emulation.100 66. Not to love contention.101 67. To flee Haughtiness.102 68. To reverence the Elders.103 69. To love inferiors.104 70. For Christ’s sake to pray for our enemies.105 71. To make peace with adversaries before the setting of the sun.106 72. Never to despair of God’s mercy.107 Behold these are the tools or instruments of our spiritual profession: if we constantly employ them day and night, and have them signed with approval in the day of judgment, that reward shall be given us by our Lord as a recompense “Which eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive what God hath prepared for those that love Him.”108 The workshop where all these things are to be done is the cloister of the monastery, and steadfast abiding in the Congregation.

CHAPTER V. - Of the obedience of disciples.

VThe first degree of humility is obedience without delay. This beseemeth those who, either on account of the holy servitude they have professed, through fear of hell or for the glory of life everlasting, count nothing more dear to them than Christ. These, presently, as soon as anything is commanded them by the Superior, make no delay in doing it, just as if the command had come from God. Of such, our Lord saith: “At the hearing of the ear he hath obeyed me.”109 And to teachers He saith: “He that heareth you, heareth me.”110 Therefore, such as these, leaving immediately everything, and forsaking their own will, leave unfinished what they were about, and with the speedy foot of obedience follow by deeds the voice of him who commands. And thus, as it were in one and the same moment the command of the master and the perfect work of the disciple in the speed of the fear of God, go both jointly together, and are quickly effected by those who ardently desire to advance in the way of eternal life. These take the narrow way, of which the Lord saith: “Narrow is the way which leadeth to life.”111 They live not according to their own will, nor follow their own desires and pleasures, but, abiding in monasteries, walk according to the command and direction of another, and will to have an Abbot over them. Without doubt these fulfil that saying of our Lord: “I came not to do my own will, but the will of Him Who sent me.”112 This obedience will then be acceptable to God and pleasing to men, if what is commanded be not done fearfully, slowly, coldly, or with murmuring, or an answer showing unwillingness; because the obedience which is given to superiors is given to God, Who hath said: “He that heareth you, heareth Me.”113 Hence it ought to be done by the disciples with a good will, because God “loveth a cheerful giver”114 If the disciple obey with ill-will, and murmur, not only in words, but also in heart, although he fulfil what is commanded him, it will not be acceptable to God, Who considereth the heart of the murmurer. For such a work he shall not have any reward, but rather incurreth the penalty of murmurers, unless he amend and make satisfaction.

CHAPTER VI. - Of Silence.

VILet us act in accordance with that saying of the Prophet; “I have said: I will keep my ways, that I offend not with my tongue. I have been watchful over my mouth: I held my peace and humbled myself, and was silent from speaking even good things.”115 If therefore, according to this saying of the Prophet we are at times to abstain, for silence sake, even from good talk, how much more ought we to refrain from evil words, on account of the penalty of sin. Therefore, because of the importance of silence, let leave to speak be seldom given, even to perfect disciples, although their words be of good and holy matters, tending unto edification; because it is written: “In much speaking, thou shalt not escape sin.”116 And in another place: “Death and life are in the hands of the tongue.”117 For it befitteth a master to speak and teach; and it beseemeth a disciple to hold his peace and listen. If, therefore, anything must be asked of the Prior, let it be done with all fitting humility and the subjection of reverence. But as for buffoonery, idle words, or such as move to laughter, we utterly condemn and exclude them in all places, nor do we allow a disciple to open his mouth to five them utterance.

CHAPTER VII. - Of Humility.

VIIThe Holy Scripture crieth to us, Brethren, saying: “Everyone who exalteth himself shall be humbled, and he who humbleth himself shall be exalted.”118 By these words it declares to us, that all exaltation is a kind of pride, which the Prophet showeth must carefully be avoided when he says: “Lord, my heart is nor exalted, neither are my eyes lifted up: neither have I walked in great things, nor in wonders above myself.” But why? “If I did not think humbly, by exalted my soul: as a child weaned from his mother, so wilt Thou reward my soul.”119 Wherefore, Brethren, if we would attain to the highest summit of humility, and speedily reach that heavenly exaltation, which is won through the lowliness of this present life; by our ascending actions a ladder must be set up, such as appeared in sleep to Jacob, whereon he saw Angels descending and ascending. That descent and ascent signifieth nothing else, but that we descend by exalting, and ascend by humbling ourselves. The latter thus erected, is our life here in this world, which through humility of heart is lifted up by our Lord to heaven. The sides of this ladder we understand to be our body and soul, in which the Divine Vocation hath placed divers degree of humility and discipline, which we must ascend. The first degree, then, of humility is that a man always have the fear of God before his eyes, and altogether fly forgetfulness. Moreover to be mindful of all that God hath commanded, and remember that such as contemn God fall into hell for their sins, and that everlasting life is prepared for such as fear Him. And keeping himself every moment from all sin and vice, of thought, word, eyes, hands, feet, and self will, let him thus hasten to cut off the desires of the flesh. Let him think that he is always beheld from Heaven by God; that all his actions, wheresoever he may be, lie open to the eye of God, and are at every hour presented before Him by His Angels. The Prophet declareth this, when, in these words, he saith that God is always present to out thoughts: “God searcheth the heart and reins.”120 And again: “The Lord knoweth the thoughts of men, that they are vain.”121 He also saith: “Thou hast understood my thoughts afar off,”122 and: “The thought of man shall confess to Thee.”123 In order therefore that the humble Brother may be careful to avoid evil thoughts, let him always say in his heart: “Then shall I be without spot before Him, if I shall keep me from my iniquity.”124 The Scripture also forbiddeth us to do our own will, saying: “Leave thy own will and desire.”125 And again: “We beg of God in prayer, that His Will may be done in us.”126 With good reason, therefore, are we taught to beware of doing our own will, when we keep in mind that which the Scripture saith: “There are ways which to men seem right, and end whereof plungeth even into the deep pit of hell.”127 And again when we fear that which is said of the negligent: “They are corrupted, and made abominable in their pleasures.”128 But in the desires of the flesh, we ought to believe God to be always present with us, according to that saying of the Prophet, speaking to the Lord: “O Lord, all my desire is before Thee.”129. Let us then take heed of evil desires, because death sitteth close to the entrance of delight. Wherefore the Scripture commandeth us: “Follow not thy concupiscences.”130 If then the eyes of the Lord behold both good and bad; if He ever looketh down from heaven upon the sons of men to see who is understanding or seeking God: if our works are told to Him day and night by our Angels; we must always take heed, Brethren, lest, as the Prophet saith in the Psalm, “God behold us some time declining to evil, and become unprofitable;”131 and though He spare us for the present, because He is merciful, and expecteth our conversion, He may yet say to us hereafter: “These things thou hast done, and I have held My peace.”132 The second degree of humility is, if anyone, not wedded to his own will, seeks not to satisfy his desires, but carries out that saying of our Lord: “I came not to do My own Will, but the Will of Him Who sent Me.”133 The scripture likewise saith: “Self-will engendereth punishment, and necessity purchaseth a crown.” The third degree of humility is, that a man submit himself for the love of God, with all obedience to his superior, imitating thereby our Lord, of Whom the Apostle saith: “He was made obedient even unto death.”134 The fourth degree of humility is, that if, in obedience, things that are hard, contrary, and even unjust be done to him, he embrace them with a quiet conscience, and in suffering them, grow not weary, nor give over, since the Scripture saith: “He only that persevereth to the end shall be saved.”135 And again, “Let thy heart be comforted, and expect the Lord.”136 And showing that the faithful man ought to bear all things for our Lord, be they never so contrary, it saith in the person of the sufferers: “For Thee we suffer death all the day long; we are esteemed as sheep for the slaughter.”137 And being assured by hope of a reward from God’s Hands they go on rejoicing and saying: “But in all things we overcome by the help of Him Who hath loved us.”138 Likewise in another place the Scripture saith: “Thou hast proved us, O Lord, Thou hast tried us, as silver is tried, with fire. Thou hast brought us into the snare; Thou hast laid tribulation upon our backs.”139 And to shew that we ought to be under a Prior it goes on to say: “Thou hast placed men over our heads.”140 Moreover, in order to fulfil the precepts of the Lord by patience in adversities and injuries: “When struck on one cheek, they offer the other; to him who taketh away their coat, they leave their cloak also; and being constrained to carry a burthen one mile, they go two.”141 With Paul the Apostle they suffer false Brethren and persecutions, and bless those who speak ill of them.142 The fifth degree of humility is to manifest to the Abbot, by humble confession, all the evil thoughts of his heart, and the secret faults committed by him. The Scripture exhorteth us thereunto, saying: “Reveal thy way to the Lord, and hope in Him.”143 And again: “Confess thy way to the Lord because He is good, because His mercy endureth for ever.”144 Furthermore the Prophet saith: “I have made known unto Thee mine offence, and mine injustices I have not hidden. I have said, I will declare openly against myself mine injustices to the Lord; and Thou hast pardoned the wickedness of my heart.”145 The sixth degree of humility is, if a Monk be content with all that is meanest and poorest, and in everything enjoined him, think himself an evil and worthless servant, saying with the Prophet: “I have been brought to nothing, and knew it not. I have become as a beast before Thee, and I am always with Thee.”146 The seventh degree of humility is, not only to pronounce with his tongue, but also in his very heart to believe himself to be the most abject, and inferior to all; and humbling himself, to say with the Prophet: “I am a worm and no man, the reproach of men and the outcast of the people.147 I have been exalted, humbled, and confounded.”148 And again: “It is good for me that Thou hast humbled me, that I may learn thy commandments.”149 The eighth degree of humility is, that a Monk do nothing but what the common rule of the Monastery, or the examples of his seniors, exhort him to do. VIII The ninth degree of humility is, for a Monk to refrain his tongue from speaking, and be silent till a question be asked him, remembering the saying of the Scripture: “In many words thou shalt not avoid sin,”150 and “a talkative man shall not be directed upon the earth.”151 The tenth degree of humility is, not to be easily moved and prompt to laugh, for it is written: “The fool exalteth his voice to laughter.”152 The eleventh degree of humility is that when a Monk speaketh, he do so, gently and without laughter; humbly, with gravity or few words, and discreetly; and be not clamorous in his voice; for it is written: “A wise man is known by few words.”153 The twelfth degree of humility is, that a Monk not only have humility in his heart, but show it also in his exterior, to all the behold him; so that whether he be at the work of God, in the Oratory, the monastery, the garden, on the way, in the field or wherever he may be, whether he sit, walk, or stand, let him always, with head bent down, and eyes fixed upon the earth, think of himself guilty for his sins, and about to be presented before the dreadful judgment of God, ever saying to himself with the Publican in the Gospel: “Lord, I a sinner am not worthy to lift up mine eyes to heaven.”154 And again with the Prophet: “I am bowed down and humbled on every side.”155 Thus, when all these degrees of humility have been ascended, the Monk will presently come to that love of God which is perfect and casteth our fear; to that love, whereby everything, which at the beginning he observed through fear, he shall now begin to do by custom, without any labour, and as it were naturally; not now through fear of hell, but for the love of Christ, our of a good custom, and a delight in virtue. All this our Lord will vouchsafe to work by the Holy Ghost in His servant, now that he is cleansed from defects and sins.

CHAPTER VIII. - Of the Divine Office at night-time.

In winter, that is from the first of November till Easter, they shall rise at that time which reasonable calculation shall indicate as the eighth hour of the night, in order that having rested till a little after midnight, they may rise refreshed. As for the time that remains after Matins, let it be employed in study, by those Brethren who are somewhat behind-hand in the psalter and lessons. But from Easter till the first of November, let the hour for Matins be so arranged, that after a short interval during which they may go forth for the necessities of nature, Lauds may presently follow about the break of day.

CHAPTER IX. - How many psalms are to be said in the night-hours.

IXIn winter, having first said the verse, “O God incline unto mine aid, O Lord make haste to help me,”156 the words, “O Lord open my lips, and my mouth shall declare Thy praise,”157 are next to be repeated three times After this the third Psalm is said, with a “Glory be to the Father,” at the end. Then the ninety-fourth Psalm is to be recited or sung with an antiphon. Let hymn follow next, and then six psalms with antiphons. These being said, and a versicle added, let the Abbot give a blessing, and then, all being seated, let three lessons be read by the Brethren in turns, from the book lying on the lectern. After every lesson, let a responsory be sung. Let two of them be without a “Gloria,” but after the third let it be added by the Cantor, and as soon as he has begun it, let all rise from their seats our of honour and reverence to the Holy Trinity.

CHAPTER X. - How Matins, or Night-office, is to be celebrated in Summer.

XFrom Easter till the first of November, let the same number of psalms be recited, as we have before appointed; but let not the lessons be read, because of the shortness of the nights. Instead of these three lessons, let one out of the Old Testament be said by heart, followed by a short responsory, and let all the rest be performed as we have before arranged, so that without counting the third, and the ninety-fourth psalms, there be never fewer than twelve psalms said at Matins.

CHAPTER XI. - How Matins, or Night-office, is to be celebrated on Sundays.

XIOn Sunday, let them rise more seasonably for Matins, and therein observe the following order. When six psalms and the versicle have been sung, as we before arranged, let all sit down in a becoming and orderly manner, and let four lessons with the responsories be read from the book; to the forth responsory only, let the Cantor add a “Gloria,” at the beginning of which all shall rise out of reverence. After these lessons, let six more psalms follow in order, with their antiphons and versicle as before. Then let four other lessons with their responsories be read in the same way as the former. Next, let three canticles be said our of the Prophets, such as the Abbot shall appoint; these must be sung with “Alleluia.” When the versicle has been said, and the Abbot has given his blessing, let four other lessons out of the New Testament be read, in the same order as before. After the fourth responsory, let the Abbot begin the Hymn “Te Deum laudamus,” and this being said, let him read a lesson from the Gospel, with reverential fear while all stand. At the end of this let all answer “Amen”, and then let the Abbot go on with the Hymn: “Te decet alus.” Then, after the giving of the blessing, let Lauds begin. This order is always to be observed in singing Matins on Sundays, both in summer and in Winter, except perchance (which God forbid) they rise late, for then the lessons or responsories must be somewhat shortened. But let good care be taken that this do not happen; and if it do, let him, by whose negligence it comes to pass, make satisfaction for it in the Oratory.

CHAPTER XII. - How the solemnity of Lauds is to be performed.

XIIFor Sunday’s Lauds, first, let the sixtieth Psalm be said plainly, without an antiphon; after which, say the fiftieth with an “Alleluia;” then the hundred-and-seventeenth, and the sixty-second; then the “Blessings,”158 and “Praises”159, one lesson out of the Apocalypse said by heart, a responsory, a hymn, a versicle with a canticle out of the Gospel, and the Litanies, and so conclude.

CHAPTER XIII. - How Lauds are to celebrated on ferial or week days.

XIIIOn ferial days, let Lauds be celebrated thus: Let the sixty-sixth Psalm be said as on Sunday, plainly and without an antiphon, and also somewhat more slowly, in order that all may be in their places for the fiftieth, which must be said with an antiphon. After which, let two other psalms be said according to custom; that is, on Monday, the fifth and thirty-fifth. On Tuesday, the forty-second and fifty-sixth. On Wednesday, the sixty-third and sixty-fourth. On Thursday, the eighty-seventy and eighty-ninth. On Friday, the seventy-fifth and ninety-first. On Saturday, the hundred-and-forty-second and the Canticle of Deuteronomy, which must be divided into two “Glorias.” But on other days, let the Canticle out of the Prophets be said, each on its own day, according to the practice of the Roman Church. After these, let the Praises follow; then a lesson from the Apostles, to be said by heart, a responsory, hymn, and versicle, a Canticle out of the Gospel, the Litanies, and so conclude. Let not the celebration of Lauds, or Evensong, ever terminate, unless at the end, the Lord’s prayer be said by the Prior, in the hearing of all, because of the thorns of scandal which are wont to arise; that the Brethren, being reminded by the covenant of this prayer, in which they say: “Forgive us our trespasses as we forgive them the trespass against us”, may purge themselves from these faults. But in celebrating the other hours let the last part only be said aloud, that all may answer: “But deliver us from evil.”

CHAPTER XIV. - In what manner the Office of Matins is to be celebrated on the Feast days of Saints.

XIVOn Saints’ days, and upon all solemnities, let the same order be observed as upon Sundays, only that psalms, antiphons, and lessons be said, proper to the day itself. Their method, however, shall remain the same as before determined.

CHAPTER XV. - At what seasons “Alleluia” must be said.

XVFrom the holy feast of Easter until Whitsuntide, let “Alleluia” be said without intermission, as well with the psalms, as with the responsories. From Whitsuntide till the beginning of Lent, let it be said at all the Night-Offices, with the six last psalms only. But on every Sunday out of Lent, let the Canticles, Lauds, Prime, Tierce, Sext and None, be said with “Alleluia.” Let Even-song, however, be said with antiphons. Let the responsories never be said with “Alleluia,” except from Easter till Whitsuntide.

CHAPTER XVI. - In what manner the Work of God is to be done in the day time.

XVI“Seven times a day”, saith the Prophet. “have I sung praises unto Thee.”160 This sacred number of seven shall be accomplished by us if at the times of Lauds, Prime, Tierce, Sext, None, Even-song, and Complin, we perform the duties of our service. It was of these hours the Prophet said: “ Seven times in the day I have sung praises to Thee.” For of the Night-watches, the same Prophet says: “At midnight I did arise to confess to Thee.”161 At these times therefore, let us give praise to our Creator for the judgments of His justice; that is at Lauds, Prime, Tierce, Sext, None, Even-song, and Complin; and in the night let us rise to confess unto Him.

CHAPTER XVIII. - How many psalms are to be said during the aforesaid hours.

XVIIWe have already arranged the order of the Office for the Nocturns, or Lauds; let us now dispose of the Hours that follow. At Prime, let three psalms be said separately, and not under one “Gloria.” Presently after the verse: “O God incline unto mine aid,” let the hymn of the same Hour follow, before the psalms be begun. At the end of the psalms, let there be recited one lesson, a versicle, and “Kyrie eleison,” and let that Hour conclude with a collect. Tierce, Sext, and None, are to be recited in the same way; that is, the prayer, versicle, and hymns of these same Hours, three psalms, then a lesson, versicle, and “Kyrie eleison”, and let the Hour conclude with a collect. If the community be great, let the Hours be sung with antiphons; if, however, it be small, let them be only recited. Let Even-Song be said with four psalms and antiphons; after these let a less on be recited, then a responsory, the hymn, versicle, and canticle, our of the Gospel—the Litany, the Lord’s Prayer, and a collect to conclude. For Complin, let three psalms be recited straight on without antiphons. After these, the hymn for that Hour, the lesson, versicle, “Kyrie eleison”, and blessing, and so let the Hour terminate.

CHAPTER XVIII. - In what order the psalms are to be said.

XVIIIIn the day Hours, let the verse “O God incline unto mine aid, O Lord make haste to help me,” always be said first, and after it a “Gloria.” Then the hymn proper to each Hour. On Sundays, at Prime, there must be said four divisions of the hundred-and-eighteenth Psalm. At the rest of the Hours, to wit, at Tierce, Sext and None, let there be said three divisions of the same hundred-and-eighteenth Psalm. But on Monday at Prime, let three psalms be said, that is, the first, second, and sixth. In the same way at Prime, let three psalms be said in order every day, till Sunday, as far as the nineteenth Psalm: yet in such a way that the ninth and seventeenth Psalms be divided into two “Glorias.” Thus it will fall out that on Sunday at Matins we shall always begin from the twentieth Psalm. At Tierce, Sext, and None, on Mondays, let the remaining nine divisions of the hundred-and-eighteenth Psalm be said, three at a time, during these same Hours. On two days therefore, to wit, Sunday and Monday, the hundred-and-eighteenth Psalm being gone through, let the psalms at Tierce, Sext, and None, on Tuesdays be sung in order, three at a time, from the hundred-and nineteenth to the hundred-and-twentyseventh, that is nine psalms. These psalms are always to be repeated at the same Hours for the rest of the week till Sunday; a uniform order also of the hymns, lessons, and versicles, being sung every day observed, so that every Sunday they may being with the hundred-and-eighteenth Psalm. CHAPTER XVIII.Even song is to be sung every day with four psalms, which are to begin from the hundred-and-ninth, and go on to the hundred-and-forty-seventh, such only being excepted as are set apart for other Hours, that is, from the hundred-and-seventeenth, to the hundred-and-twenty-seventh, and from the hundred-and-thirty-third to the hundred-and-forty-second; all the rest are to be said in Even-song. And because there fall three psalms short, those of the aforesaid number that are longer, must be divided, that is, the hundred-and-thirty-eighth, the hundred-and-forty third, and the hundred-and-forty-fourth. But let the hundred-and-sixteenth, because it is short, be joined with the hundred-and-fifteenth. The order, therefore, of the psalms for Evensong being set down, let other matters such as lessons, responsories, hymns, versicles, and canticles, be arranged as before. At Complin let the same psalms be repeated every day: the is, the fourth, ninetieth, and the hundred-and-thirty-third. The order of the day office being thus disposed of, let all the psalms which remain be equally portioned out into seven Night-Watches, or Matins, and such of them as are too long, divided into two. Let twelve psalms be appointed for every night. If this arrangement and distribution of the psalms displease anyone, let him, if he think good, order them otherwise, provided however he take care, that every week the whole psalter of one hundred-and-fifty psalms be sung; and that on Sunday at Matins, they begin it again; for Monks show themselves to be over negligent and indevout, who do not in the course of a week sing over the psalter with the usual canticles, since we read that our holy Fathers courageously performed in one day, what, God grant, that we who are negligent and tepid, may perform in a whole week.

CHAPTER XIX. - Of the order and discipline of singing.

XIXWe believe that the Divine Presence is everywhere, and that the eyes of the Lord behold both the good and the bad, in all places; but we believe this especially and without any doubt, when we assist at the Word of God. Let us, therefore, always be mindful of what the Prophet saith: “Serve ye the Lord in fear.”162 And again: “Sing ye His praises with understanding.”163 And: “In the sight of Angels I will sing praise unto Thee.”164 Therefore, let us consider in what manner it behoveth us to be in the sight of God and of the Angels, and so let us sing in choir, that mind and voice may accord together.

CHAPTER XX. - Of reverence at prayer.

XXIf, when we wish to make some suggestion to the powerful, we presume not to speak to them except with humility and reverence; with how much greater reason ought we to present our supplications in all humility and purity of devotion, to the Lord God of all things? And let us bear in mind, that we shall be heard, not for our many words, but for our purity of heart, and our penitential tears.165 Our prayer, therefore, ought to be short and pure, unless perchance it be prolonged by the inspiration of Diving Grace. Yet, let all prayer made in common be short, and when the sign has been given by the Prior, let all rise together.

CHAPTER XXI. - Of the Deans of the Monastery.

XXIIf the Community be large, let men of good repute and saintly lives be chosen from among the Brethren and appointed Deans, to be careful over their Deaneries in all things, according to the command of God, and the precepts of their Abbot. Let such men be chosen for Deans as the Abbot may safely rely upon to share his burthens; and let them not be chosen by order, but according to the merit of their lives and learning. And if perchance any of them, being puffed up with pride, shall be found blameworthy, and being thrice rebuked, shall show no sign of amendment, let him be put out of office, and a more worthy man substituted in his place. Concerning the Provost, we make the same ordinance.

CHAPTER XXII. - How the Monks are to sleep.

XXIILet them sleep, each in separate beds, and receive, according to the appointment of the Abbot, bedclothes befitting their condition. If it be possible, let them all sleep in one place; but if the number do not allow of this, let them repose by tens or twenties in one place with their Seniors who have care of them. And let a candle burn constantly in that same cell until morning. Let them sleep clothed, and girt with girdles or cords, but let them not have knives by their sides while they sleep, lest perchance they be hurt therewith; and thus let the Monks always be ready, that when the sign is given they may rise speedily, and hasten, each one, to come before his Brother to the Work of God, but yet with all gravity and modesty. Let not the younger Brethren have beds in a place apart by themselves, but separated among the Elders. And when they rise to the work of God, let them gently encourage one another, because of the excuses of those who are sluggish.

CHAPTER XXIII. - Of excommunication for offences.

XXIIIIf any Brother be found stubborn, disobedient, proud, murmuring, or in any way gainsaying the holy Rule, or contemning the orders of his Elders, let him, in accordance with the precept of the Lord, be once or twice secretly admonished by them. If he amend not, let him be reprehended publicly before all. But if in spite of all this he do not correct himself, let his be subjected to excommunication, provided he understand the nature of the punishment. But if he remain obstinate, let him undergo corporal chastisement.

CHAPTER XXIV. - What the manner of excommunication ought to be.

XXIVThe measure of excommunication or punishment should be meted out according to the quality of the faults; but the estimation of their gravity shall depend upon the judgment of the Abbot. If any Brother be found guilty of small faults, let him be deprived of eating at table with the rest. The manner of his punishment shall be as follows: In the Oratory he shall not intone a psalm or antiphon, nor read a lesson, until he has made satisfaction. He shall take his portion of food after the Brethren have taken theirs, in such quantity, and at such time as the Abbot shall deem fit. If, for example, the Brethren take their refection at the sixth hour, let him take his at the ninth; if the Brethren take theirs at the ninth, let him take his in the evening, until by due satisfaction he obtain pardon.

CHAPTER XXV. - Of more grievous faults.

XXVLet that Brother who is guilty of more grievous faults be denied both the table and the Oratory. Let none of the Brethren discourse with him not keep him company. Let him be alone at the work enjoined him, continuing in penance and sorrow, knowing that terrible sentence of the Apostle, who saith, “That such a one is delivered over to Satan for the destruction of the flesh, that his spirit may be saved in the day of our Lord.”166 Let him take his portion of food alone, in such measure and at such time as the Abbot shall think fit: let not anyone bless him as he passes by, not the food that is given to him.

CHAPTER XXVI. - Of those who keep company with the excommunicated without the command of the Abbot.

XXVIIf any Brother shall presume, without the command of the Abbot, to join himself in any way to the excommunicated Brother, or to talk with him, or send him a message, let him incur the same penalty of excommunication.

CHAPTER XXVII. - How the Abbot ought to care for the excommunicated.

XXVIIXXVIIILet the Abbot have a special care of the offending Brethren, for, “They that are well need not the physician, but they that are sick.”167 He ought, therefore, like a wise physician, to use every means in their regard, and covertly send them as comforters, some elderly and discreet Brothers to console, as it were secretly, the wavering one, and win him to make humble satisfaction. Let them comfort him, that he be not swallowed up by overmuch sorrow, but as the Apostle saith: “Let charity be confirmed towards him, and let all pray for him.”168 The Abbot ought especially to have care, and with all prudence and industry, to see that he lose none of the sheep committed to his charge. Let him know that he hath undertaken the care of sick souls, and not a tyrannical authority over such as are well. Let him fear the threat of the Prophet, by whom God saith; “What ye saw to be fat, that ye took to yourselves, and what was diseased, that ye threw away.”169 Let him imitate the loving kindness of the “Good Shepherd,” Who “leaving ninety-nine sheep in the mountains, went to seek one that had gone astray, on whose infirmity He took such compassion, that He vouchsafed to lay it on His own sacred shoulder, and thus carry it back to the flock.”170

CHAPTER XXVIII. - Of those who, being often corrected, do not amend.

XXVIIIIf any Brother after being corrected, or even excommunicated for any fault, doth not amend, let a sharper correction be administered to him: that is to say, let him be punished with stripes. But if for all that he do not correct himself, or being puffed up with pride (which God forbid) shall also defend his doings; then let the Abbot act like a wise physician, and after applying the fomentations and ointments of exhortation, the medicines of the Divine Scriptures, and last of all the punishment of excommunication and of scourging; then, if he find that his labours have no effect,—let him add what is more that all this,—his own prayer, and the prayer of the Brethren for him, that the Lord, Who can do all things, would vouchsafe to work a cure upon the infirm Brother. If he be not healed and corrected by this means, then let the Abbot use the sword of separation, according to that saying of the Apostle: “Put away the evil one from among you.”171 And again: “If the faithless one depart, let him depart,”172 lest one diseased sheep should infect the whole flock.

CHAPTER XXIX. - Whether the Brethren who leave the monastery ought to be received again.

XXIXIf that Brother, who through his own fault leaveth, or is cast out of the Monastery, be willing to return, he shall first promise to amend the fault for which he went forth; then let him be received into the lowest rank, that by this, his humility may be tried. If he go out again, let him be received back till the third time. But after this let him know that all entrance will be denied him.

CHAPTER XXX. - How children are to be corrected.

XXXEvery age and understanding ought to have a measure of government suitable to it. As often therefore as children, or those under age, commit faults, and are incapable of understanding the greatness of the punishment of excommunication, let them be punished by rigorous fasting, or sharp stripes, that so they may be corrected.

CHAPTER XXXI. - What kind of man the Cellarer of the monastery ought to be.

XXXILet there be chosen out of the Community as Cellarer of the Monastery, a man who is wise, ripe in manners, and sober; not a great eater, not haughty, nor hasty, nor insulting; not slow, nor wasteful, but fearing God, and acting as a father to the whole Brotherhood. Let him have care of all things, and without the command of the Abbot do nothing. Let him take heed of all that is ordered, and not sadden his Brethren. But if any Brother shall perchance ask anything of him that is not reasonable, let him not, by contemptuously spurning, grieve him, but reasonable and with all humility refuse what he asks for amiss. Let him have regard for his own soul, mindful of that rule of the Apostle: “They that have ministered well, shall purchase for themselves a good degree.”173 Let him care diligently for the sick, the children, the guests, and the poor; knowing, without doubt, that for all these he shall give an account on the judgment day. Let him look upon all the vessels and goods of the Monastery as if they were the sacred vessels of the Altar. Let him neglect nothing; neither let him be covetous, nor prodigal, not wasteful of the goods of the Monastery, but do all things with moderation, and according to the command of his Abbot. Above all things, let him have humility, and give at least a gentle answer unto him, on whom he hath nothing else to bestow; for it is written: “A good word is above the best gift.”174 Let him have under his care all that the Abbot shall appoint, and presume not to meddle with anything from which he shall forbid him. Let him give to the Brethren their appointed allowance of food, without arrogance or delay, that they be not scandalised; mindful of that divine word which tells what punishment he deserves “Who shall scandalise one of these little ones.”175 If the Community be large, let there be given to him helpers, by whose aid he may quietly perform the office committed to his charge. Let such things as are to be given or asked for, be given and asked for at suitable hours, that no one may be troubled or saddened in the House of God.

CHAPTER XXXII. - Of the iron tools, or goods of the monastery.

XXXIIFor keeping the iron tools, clothes, or other goods belonging to the Monastery, let the Abbot appoint Brethren, of whose life and conversation he may be sure, and to them let him allot all things to be kept, as he shall judge most expedient. Of these let the Abbot keep a list, that as the Brethren succeed each other in their various occupations, he may know what he gives and what he receives. If any one shall use the property of the Monastery in a slovenly or negligent manner, let him be rebuked. If he does not amend, let him be subjected to regular discipline.

CHAPTER XXXIII. - Whether monks ought to have anything of their own.

XXXIIIEspecially let this vice be cut away from the Monastery by the very roots, that no one presume, without leave of the Abbot, to give, or receive, or hold as his own, anything whatsoever, either book, or tablets, or pen, or anything at all; because they are men whose very bodies and wills are not in their own power. But all that is necessary they may hope for from the Father of the Monastery; nor can they keep anything which the Abbot has not given or allowed. Let all things be common to all, as it is written: “Neither did any one say to think that aught was his own.”176 If any one shall be found given to this most wicked vice, let him be admonished once or twice, and if he do not amend, let him be subjected to correction.