聖本篤會規 第 1 章

Here begins the prologue. Listen, my son, to the precepts of the master, and incline the ear of your heart; gladly receive the admonition of a devoted father and effectively fulfill it, so that by the labor of obedience you may return to him from whom you had departed through the sloth of disobedience. To you, therefore, my words are now directed, whoever you are who, renouncing your own will, take up the strong and glorious weapons of obedience to do battle for the Lord Christ, the true King. In the first place, whatever good work you begin to do, beg of him with most insistent prayer that he bring it to perfection, so that he who has now deigned to count us among the number of his sons may never be grieved by our evil deeds.

For we must at all times so obey him with the good gifts he has placed in us, that he may never as an angry father disinherit his sons, nor as a dreaded lord, provoked by our evils, hand us over like worthless servants to everlasting punishment—us who would not follow him to glory. Let us then at last arise, since the Scripture rouses us, saying: It is now the hour for us to rise from sleep. And with our eyes opened to the deifying light, let us with astonished ears hear the divine voice daily crying out, admonishing us as it says: Today if you hear his voice, harden not your hearts. And again: He who has ears to hear, let him hear what the Spirit says to the churches. And what does it say? Come, my children, hear me; I will teach you the fear of the Lord.

Run while you have the light of life, lest the darkness of death overtake you. And the Lord, seeking his laborer in the multitude of the people to whom he cries these things, says again: Who is the man who desires life and longs to see good days? And if, hearing this, you answer, "I do," God says to you: If you wish to have true and everlasting life, keep your tongue from evil and your lips from speaking deceit; turn away from evil and do good, seek peace and pursue it. And when you have done these things, my eyes will be upon you and my ears toward your prayers; and before you call upon me, I will say to you: Behold, here I am. What is sweeter to us, dearest brothers, than this voice of the Lord inviting us? Behold, in his loving kindness the Lord shows us the way of life.

Therefore, having girded our loins with faith and the observance of good works, let us walk in his paths under the guidance of the Gospel, that we may be worthy to see him who has called us into his kingdom. If we wish to dwell in the tabernacle of that kingdom, we shall by no means arrive there unless we run thither by good deeds. But let us ask the Lord with the Prophet, saying to him: Lord, who shall dwell in your tabernacle, or who shall rest upon your holy mountain? After this question, brothers, let us hear the Lord answering and showing us the way to that tabernacle, saying: He who walks without blemish and works justice; who speaks truth in his heart, who has practiced no deceit with his tongue;

who has done his neighbor no evil, who has not taken up reproach against his neighbor; who, when the malignant devil suggests something to him, casts him together with his suggestion away from the sight of his heart and reduces him to nothing, and seizes his thoughts while yet small and dashes them against Christ; who, fearing the Lord, do not become exalted over their good observance, but, esteeming that the very good in themselves cannot come from themselves but is wrought by the Lord, glorify the Lord working in them, saying with the Prophet: Not to us, O Lord, not to us, but to your name give glory. So too the Apostle Paul attributed nothing of his preaching to himself, saying: By the grace of God I am what I am; and again he says: Let him who glories, glory in the Lord.

Whence the Lord also says in the Gospel: Whoever hears these words of mine and does them, I will liken him to a wise man who built his house upon rock; the floods came, the winds blew and beat upon that house, and it did not fall, because it was founded upon rock. Having fulfilled these things, the Lord daily awaits that we should respond to these his holy admonitions by our deeds. Therefore the days of this life are granted to us as a respite for the amendment of our evils, as the Apostle says: Do you not know that the patience of God is leading you to repentance? For the merciful Lord says: I do not desire the death of the sinner, but that he be converted and live. When, therefore, brothers, we had questioned the Lord about the dweller in his tabernacle, we heard the precept for dwelling there;

but if we fulfill the duty of a dweller, we shall be heirs of the kingdom of heaven. Therefore our hearts and bodies must be made ready to do battle under the obedience of the holy precepts; and as for what our nature finds less possible in us, let us ask the Lord that he command the help of his grace to be supplied to us. And if, fleeing the punishments of hell, we wish to attain everlasting life, then—while there is yet time, and we are in this body, and there is time to fulfill all these things by this life of light—we must run and do now what will profit us for eternity. We must therefore establish a school for the Lord's service. In its founding we hope to establish nothing harsh, nothing burdensome;

but if something a little more strict should appear, as the reasoning of fairness dictates, for the correction of vices or the preservation of charity, do not at once, struck with terror, flee the way of salvation, which can only be begun by a narrow beginning. But as one advances in the monastic life and in faith, the heart is enlarged, and with an unspeakable sweetness of love one runs the way of God's commandments, so that, never departing from his teaching, persevering in his doctrine within the monastery until death, we may share through patience in the sufferings of Christ, and so deserve to be partakers also of his kingdom. Amen. Chapter 1: On the kinds of monks. It is clear that there are four kinds of monks.

The first is that of the cenobites, that is, the monastic kind, serving under a rule and an abbot. The second kind is that of the anchorites, that is, the hermits—those who, not in the first fervor of conversion but through the long testing of the monastery, have learned by the support of many to fight against the devil, and, now well trained, go forth from the brotherly battle-line to the single combat of the desert, secure now without the consolation of another, sufficient with their own hand and arm, by God's help, to fight against the vices of the flesh and of the thoughts.

But the third and most loathsome kind of monks is that of the sarabaites, who, tested by no rule with experience as their teacher, as gold is tested in the furnace, but softened in the nature of lead, still keeping faith with the world by their works, are known to lie to God by their tonsure. These, shut up in twos or threes, or even singly, without a shepherd, in their own sheepfolds and not the Lord's, have for their law the pleasure of their desires; for whatever they think or choose, this they call holy, and what they do not wish, this they consider unlawful.

But the fourth kind of monks is that called gyrovagues, who all their life long lodge as guests in various provinces for three or four days at a time, in the cells of various monks, always wandering and never stable, slaves to their own wills and the enticements of gluttony, and in every way worse than the sarabaites. Concerning the most wretched manner of life of all these, it is better to be silent than to speak. Leaving these aside, then, let us proceed, with the Lord's help, to set in order the most valiant kind, the cenobites. Chapter 2: What kind of man the abbot ought to be. An abbot who is worthy to be set over a monastery ought always to remember what he is called and to fulfill the name of superior by his deeds.

For he is believed to act in the place of Christ in the monastery, since he is called by his very title, as the Apostle says: You have received the spirit of the adoption of sons, in which we cry: Abba, Father. Therefore the abbot ought neither to teach, nor to establish, nor to command anything outside the precept of the Lord; but let his command and his teaching be sprinkled like the leaven of divine justice into the minds of his disciples. Let the abbot always be mindful that there will have to be an examination, at God's fearful judgment, of both matters: of his own teaching and of his disciples' obedience. And let the abbot know that whatever profit the householder finds lacking in the sheep is charged to the shepherd's fault.

Likewise it shall be that, if all diligence has been bestowed by the shepherd upon a restless and disobedient flock, and all care has been given to their diseased deeds, their shepherd shall be acquitted at the Lord's judgment and may say to the Lord with the Prophet: I have not hidden your justice in my heart; I have declared your truth and your salvation; but they, despising it, scorned me. And then at last let the punishment for the sheep disobedient to his care be that very death which prevails over them.

Therefore, when anyone takes up the name of abbot, he ought to govern his disciples with a twofold teaching: that is, let him show forth all that is good and holy more by deeds than by words—setting forth the commandments of the Lord by words to those disciples capable of receiving them, but demonstrating the divine precepts by his own deeds to the hard of heart and the simpler. And let him indicate by his own deeds that those things he has taught his disciples to be contrary are not to be done, lest, while preaching to others, he himself be found reprobate; lest at some time God say to him as he prays: Why do you declare my statutes and take my covenant in your mouth? But you have hated discipline and cast my words behind you; and: You who saw the splinter in your brother's eye did not see the beam in your own.

Let no person be given preference in the monastery. Let one not be loved more than another, except him whom he finds better in good works or in obedience. Let not one of free birth be set before one who comes from servitude, unless some other reasonable cause exists. But if, justice so dictating, it seems good to the abbot, he may do so regarding anyone's rank; otherwise, let each keep his own place, because: Whether slave or free, we are all one in Christ and bear an equal rank of service under one Lord, since: With God there is no respect of persons. Only in this respect are we distinguished before him: if we are found better than others in good works and humble. Therefore let an equal charity be shown by him toward all, and let one and the same discipline be applied to all according to their merits.

In his teaching the abbot ought always to keep that apostolic form in which he says: Reprove, entreat, rebuke; that is, mingling times with times, blandishments with terrors, let him show the sternness of a master and the loving affection of a father. That is, he ought more harshly to reprove the undisciplined and restless; but the obedient, the gentle, and the patient he ought to entreat that they advance to better things; while the negligent and contemptuous we admonish him to reprove and correct. And let him not overlook the sins of offenders; but, as soon as they begin to arise, let him cut them off by the roots as far as he is able, mindful of the peril of Eli the priest of Shiloh.

And the more honorable and intelligent souls let him correct with words at the first or second admonition; but the wicked, the hard, the proud, or the disobedient let him restrain by the chastisement of stripes or of the body at the very beginning of their sin, knowing that it is written: The fool is not corrected by words; and again: Strike your son with the rod and you will deliver his soul from death. The abbot ought always to remember what he is, to remember what he is called, and to know that to whom more is committed, of him more is required. And let him know how difficult and arduous a thing he undertakes: to govern souls and to serve the dispositions of many—accommodating himself to one with blandishments, to another with rebukes, to another with persuasions;

and according to each one's character and understanding, let him so conform and adapt himself to all that he may not only suffer no loss in the flock committed to him, but may rejoice in the increase of a good flock. Above all, let him not, dissembling or making light of the salvation of the souls committed to him, take greater care for transitory, earthly, and perishable things; but let him always reflect that he has undertaken souls to govern, of whom he must also render an account. And lest perhaps he complain of scant means, let him remember that it is written: First seek the kingdom of God and his justice, and all these things shall be added to you; and again: Nothing is lacking to those who fear him. And let him know that whoever undertakes souls to govern prepares himself to render an account.

And whatever number of brothers he knows he has under his care, let him recognize for certain that on the day of judgment he must render to the Lord an account of all those souls, and without doubt of his own soul as well. And thus, always fearing the coming examination of the shepherd concerning the sheep entrusted to him, while he is cautious about the accounts of others, he is made solicitous about his own; and while by his admonitions he supplies amendment to others, he himself is made amended of his vices. Chapter 3: On summoning the brothers to counsel. Whenever any important matters are to be dealt with in the monastery, let the abbot call together the whole community and state himself what is at issue. And having heard the counsel of the brothers, let him weigh it within himself and do what he judges more useful.

Now we have said that all should be called to counsel for this reason: that the Lord often reveals to a younger one what is better. But let the brothers give their counsel with all subjection of humility, and let them not presume to defend boldly what seems good to them; rather, let the decision depend on the abbot's judgment, so that, whatever he judges more wholesome, all may obey him in it. But just as it befits disciples to obey the master, so too it is fitting for him to arrange all things prudently and justly. In all things, therefore, let all follow the Rule as their master, and let no one rashly deviate from it. Let no one in the monastery follow the will of his own heart. Nor let anyone presume to contend insolently with his abbot, whether within or outside the monastery.

But if anyone should so presume, let him be subject to the discipline of the Rule. Yet let the abbot himself do all things in the fear of God and in observance of the Rule, knowing that beyond doubt he will render an account of all his judgments to God, the most just judge. But if any lesser matters are to be done concerning the interests of the monastery, let him use only the counsel of the seniors, as it is written: Do all things with counsel, and after the deed you will not repent. Chapter 4: What are the instruments of good works. In the first place, to love the Lord God with the whole heart, the whole soul, the whole strength. Then one's neighbor as oneself. Then not to kill. Not to commit adultery. Not to steal. Not to covet. Not to bear false witness. To honor all men.

And what one does not wish done to oneself, let him not do to another. To deny oneself for one's own sake in order to follow Christ. To chastise the body. Not to embrace delights. To love fasting. To relieve the poor. To clothe the naked. To visit the sick. To bury the dead. To help in tribulation. To console the sorrowing. To make oneself a stranger to the deeds of the world. To set nothing before the love of Christ. Not to carry anger into effect. Not to reserve a time for wrath. Not to hold deceit in the heart. Not to make a false peace. Not to forsake charity. Not to swear, lest perhaps one swear falsely. To utter truth from heart and mouth. Not to render evil for evil. Not to do injury, but even to bear patiently injuries done. To love enemies. Not to curse back those who curse oneself, but rather to bless them.

To endure persecution for the sake of justice. Not to be proud. Not given to wine. Not a great eater. Not given to sleep. Not slothful. Not a murmurer. Not a detractor. To commit one's hope to God. When one sees any good in oneself, to attribute it to God, not to oneself. But let him always know the evil done to be his own, and impute it to himself. To fear the day of judgment. To dread hell. To desire eternal life with all spiritual longing. To keep death daily before one's eyes as something suspected. To watch over the deeds of one's life at every hour. To know for certain that in every place God beholds one. To dash at once against Christ the evil thoughts coming into one's heart, and to lay them open to a spiritual elder. To keep one's mouth from evil or wicked speech. Not to love much talking.

Not to speak vain words or such as move to laughter. Not to love much or boisterous laughter. To listen willingly to holy readings. To apply oneself frequently to prayer. To confess one's past evils to God daily in prayer with tears and groaning. To amend those very evils for the future. Not to gratify the desires of the flesh. To hate one's own will. To obey the abbot's commands in all things, even if he himself—which God forbid—should act otherwise, mindful of that command of the Lord: Do what they say, but do not what they do. Not to wish to be called holy before one is, but first to be that which one may more truly be called. To fulfill God's commandments daily by deeds. To love chastity. To hate no one. Not to harbor jealousy. Not to practice envy. Not to love strife.

To flee vainglory. And to reverence the seniors. To love the juniors. In the love of Christ to pray for one's enemies. To return to peace with one at variance before the setting of the sun. And never to despair of God's mercy. Behold, these are the instruments of the spiritual art. When they have been ceaselessly applied by us day and night, and rendered back on the day of judgment, that reward will be repaid to us by the Lord which he himself has promised: What eye has not seen nor ear heard, which God has prepared for those who love him. But the workshop where we are to work all these things diligently is the enclosure of the monastery and stability in the community. Chapter 5: On obedience. The first degree of humility is obedience without delay.

This befits those who hold nothing dearer to themselves than Christ. Because of the holy service they have professed, or because of the fear of hell or the glory of life everlasting, as soon as anything has been commanded by a superior, they suffer no delay in carrying it out, as though it were commanded by God Himself. Of such the Lord says: "At the hearing of the ear he obeyed me." And again He says to teachers: "He who hears you hears me."

Therefore such as these, leaving at once their own concerns and forsaking their own will, with hands unoccupied and abandoning unfinished whatever they were doing, follow with the ready foot of obedience by their deeds the voice of him who commands; and as though in a single moment the aforesaid command of the master and the completed work of the disciple are both swiftly accomplished together, in the swiftness that comes of the fear of God. Upon those who are urged by the love of attaining life everlasting, therefore, lies the love of pressing forward; and so they seize upon the narrow way, whence the Lord says: "Narrow is the way that leads to life," so that, not living by their own judgment nor obeying their own desires and pleasures, but walking by another's decision and command, dwelling in monasteries they desire to have an abbot set over them.

Without doubt such as these imitate that saying of the Lord in which He says: "I came not to do my own will, but the will of him who sent me." But this very obedience will then be acceptable to God and sweet to men, if what is commanded is carried out not with trepidation, not tardily, not lukewarmly, nor with murmuring nor with the reply of one unwilling; for the obedience that is shown to superiors is rendered to God, since He Himself said: "He who hears you hears me." And it ought to be offered by disciples with a good will, for "God loves a cheerful giver." For if a disciple obeys with an ill will, and murmurs not only with his lips but even in his heart, then, although he fulfills the command, it will nevertheless no longer be acceptable to God, who beholds his murmuring heart.

And for such a deed he obtains no grace, but rather incurs the penalty of murmurers, unless he amend it with satisfaction. Chapter 6: On Silence. Let us do what the Prophet says: "I said, I will keep my ways, that I sin not with my tongue. I have set a guard upon my mouth; I was dumb and was humbled and kept silence even from good things." Here the Prophet shows that, if for the sake of silence one ought at times to refrain even from good words, how much more ought one to cease from evil words on account of the punishment of sin. Therefore, although for perfect disciples leave to speak rarely is granted concerning good and holy words of edification, on account of the gravity of silence — for it is written, "In much speaking you will not escape sin," and elsewhere:

"Death and life are in the power of the tongue." For to speak and to teach befits the master; to be silent and to listen becomes the disciple. And therefore, if anything must be asked of the superior, let it be asked with all humility and reverent submission. But scurrilities and idle words and such as move laughter, we condemn with a perpetual ban in all places, and we permit no one to open his mouth for such talk. Chapter 7: On Humility. Holy Scripture cries out to us, brothers, saying: "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." When it says this, therefore, it shows us that all exaltation is a kind of pride. This the Prophet indicates that he guards against, saying:

"Lord, my heart is not exalted, nor are my eyes lifted up; neither have I walked in great matters, nor in things too wonderful for me." But what then? "If I was not humbly minded, if I exalted my soul: as a child that is weaned upon its mother, so shalt thou requite my soul." Whence, brothers, if we wish to attain the highest summit of humility, and if we wish swiftly to arrive at that heavenly exaltation to which one ascends by the humility of this present life, then by our ascending deeds that ladder must be raised which appeared to Jacob in his dream, by which angels descending and ascending were shown to him. Without doubt that descent and ascent is to be understood by us as nothing other than to descend by exaltation and to ascend by humility.

Now the ladder thus raised is our life in the world, which, when the heart is humbled, is lifted up by the Lord to heaven. The sides of that ladder, we say, are our body and soul, and into these sides the divine calling has inserted the various rungs of humility and discipline for our ascent. The first step of humility, then, is when, setting the fear of God always before his eyes, one wholly shuns forgetfulness and is ever mindful of all that God has commanded, ever turning over in his mind how the hell of fire burns up for their sins those who despise God, and the life everlasting that is prepared for those who fear God.

And keeping himself at every hour from sins and vices — that is, of thoughts, of the tongue, of the hands, of the feet, of his own will, and also of the desires — let a man reckon that he is at all times beheld from heaven by God, and that his deeds in every place are seen by the gaze of the Godhead and at every hour are reported by the angels. The Prophet shows this to us when he declares that God is thus ever present in our thoughts, saying: "God searches the hearts and reins"; and again: "The Lord knows the thoughts of men"; and again he says: "Thou hast understood my thoughts from afar"; and: "For the thought of man shall confess to thee." That he may be watchful concerning his own perverse thoughts, let the useful brother always say in his heart:

"Then shall I be blameless before him, if I keep myself from my iniquity." Moreover, we are forbidden to do our own will, since Scripture says to us: "And turn away from thy own desires." And likewise in prayer we ask God that His will be done in us. Rightly therefore are we taught not to do our own will, when we beware of that which Scripture says: "There are ways which seem right to men, whose end plunges down to the depth of hell"; and when we likewise dread that which is said of the negligent: "They are corrupt and have become abominable in their desires." But in the desires of the flesh, let us believe God to be always present to us, since the Prophet says to the Lord: "Before thee is all my desire."

Therefore evil desire must be guarded against, for death is set beside the entrance of delight. Whence Scripture commands, saying: "Go not after thy lusts." Therefore, if the eyes of the Lord observe the good and the evil, and the Lord ever looks down from heaven upon the children of men, to see whether there is any that understands or seeks after God, and if our deeds are daily, by day and by night, reported to the Lord by the angels appointed to us, then we must be on guard at every hour, brothers, lest, as the Prophet says in the psalm, God should at some hour behold us turning aside to evil and become unprofitable, and — sparing us for this present time, because He is merciful and awaits our turning to better — He should say to us in time to come: "These things thou hast done, and I kept silence."

The second step of humility is when one, not loving his own will, does not take pleasure in fulfilling his own desires, but imitates by his deeds that voice of the Lord which says: "I came not to do my own will, but the will of him who sent me." Likewise Scripture says: "Self-will has its punishment, and constraint brings forth the crown." The third step of humility is that, for the love of God, one submit himself in all obedience to a superior, imitating the Lord, of whom the Apostle says: "He was made obedient even unto death." The fourth step of humility is when, in this very obedience, amid hard and contrary things, or even amid injuries of whatever kind inflicted, the conscience embraces patience in silence, and, enduring, neither grows weary nor departs, since Scripture says:

"He who endures to the end shall be saved." Likewise: "Let thy heart take courage, and wait for the Lord." And to show that the faithful ought to endure all things, even adversities, for the Lord's sake, it says in the person of those who suffer: "For thy sake we are afflicted with death all the day long; we are counted as sheep for the slaughter." And, secure in the hope of the divine recompense, they continue rejoicing and saying: "But in all these things we overcome, because of him who loved us." And again in another place Scripture says: "Thou hast proved us, O God; thou hast tried us by fire, as silver is tried by fire; thou hast led us into the snare; thou hast laid tribulations upon our back." And, to show that we ought to be under a superior, it goes on to say: "Thou hast set men over our heads."

Moreover, fulfilling the Lord's precept by patience amid adversities and injuries, those who, being struck on one cheek, offer also the other; who, to him who takes away their tunic, surrender also their cloak; who, when forced to go one mile, go two; who with Paul the Apostle endure false brethren and endure persecution, and bless those who curse them. The fifth step of humility is when one, by humble confession, does not conceal from his abbot all the evil thoughts that come into his heart or the wrongs secretly committed by him. Scripture exhorts us concerning this, saying: "Reveal thy way to the Lord and hope in him." And again it says: "Confess to the Lord, for he is good, for his mercy endures forever." And again the Prophet:

"I made my sin known to thee, and my injustices I did not hide. I said: I will declare against myself my injustices to the Lord; and thou didst forgive the impiety of my heart." The sixth step of humility is when a monk is content with all that is meanest and most extreme, and in all that is enjoined upon him judges himself a bad and unworthy workman, saying to himself with the Prophet: "I was brought to nothing and knew it not; I became as a beast before thee, and I am ever with thee." The seventh step of humility is when one not only pronounces himself with his tongue lower and viler than all, but also believes it with the deepest affection of his heart, humbling himself and saying with the Prophet: "But I am a worm and no man, the reproach of men and the outcast of the people."

"I was exalted, and humbled, and confounded." And again: "It is good for me that thou hast humbled me, that I may learn thy commandments." The eighth step of humility is when a monk does nothing except what the common rule of the monastery or the example of the elders urges. The ninth step of humility is when a monk restrains his tongue from speaking, and, keeping silence, speaks not until he is questioned; for Scripture shows that "in much speaking sin is not avoided," and that "a man full of talk shall not be established on the earth." The tenth step of humility is when one is not ready and prompt to laughter, for it is written: "The fool lifts up his voice in laughter."

The eleventh step of humility is that, when a monk speaks, he speak gently and without laughter, humbly and with gravity, few and reasonable words, and that he be not loud of voice, as it is written: "A wise man is known by few words."

The twelfth step of humility is when a monk shows humility to those who see him, not only in his heart but also in his very body — that is, at the Work of God, in the oratory, in the monastery, in the garden, on the road, in the field, or wherever he sits, walks, or stands — with his head ever bowed and his eyes fixed upon the ground, reckoning himself guilty of his sins at every hour, deeming himself already presented before the dread judgment, ever saying to himself in his heart that which the publican in the Gospel said with eyes fixed upon the ground: "Lord, I am not worthy, I a sinner, to lift up my eyes to heaven." And again with the Prophet: "I am bowed down and humbled exceedingly."

Therefore, when all these steps of humility have been ascended, the monk will soon arrive at that love of God which, being perfect, casts out fear; through which he will begin to keep, without any labor and as it were naturally, out of habit, all those things which before he observed not without dread — no longer from fear of hell, but from love of Christ, and from the very habit of good and from delight in virtues. These things the Lord will deign to manifest by the Holy Spirit in His workman, now cleansed from vices and sins. Chapter 8: On the Divine Office in the Night. In the winter season, that is, from the first of November until Easter, according to reasonable consideration, one must rise at the eighth hour of the night, so that there may be rest for a little more than half the night, and the brothers may rise already digested.

But as for what remains after the Vigils, let it be devoted to meditation by those brothers who have need of anything of the psalter or the lessons. From Easter, however, until the aforesaid first of November, let the hour be so arranged that, the Vigils being celebrated after a very short interval, in which the brothers may go out for the necessities of nature, the Lauds, which are to be celebrated at the break of light, may immediately follow. Chapter 9: How Many Psalms Are to Be Said in the Night Office. In the winter season described above, first of all this verse is to be said three times: "Lord, thou shalt open my lips, and my mouth shall declare thy praise." To this is to be joined the third psalm and the Gloria. After this, the ninety-fourth psalm, to be chanted with an antiphon, or at least sung. Then let the Ambrosian hymn follow, then six psalms with antiphons.

These being said, and a verse having been said, let the abbot give the blessing; and, all being seated on the benches, let three lessons be read in turn by the brothers from the book upon the lectern, between which let three responsories also be chanted. Let two responsories be said without the Gloria; but after the third lesson, let him who chants say the Gloria. And when the cantor begins to say it, let all at once rise from their seats out of honor and reverence for the Holy Trinity. Now let there be read at the Vigils the books of divine authority, both of the Old Testament and of the New, and also the expositions of them which have been made by named and orthodox Catholic Fathers. After these three lessons with their responsories, let the remaining six psalms follow, to be chanted with Alleluia.

After these, let a lesson from the Apostle follow, to be recited by heart, and a verse, and the supplication of the litany, that is, Kyrie eleison. And thus let the night Vigils be ended. Chapter 10: How the Night Praise Is to Be Performed in the Summer Season. From Easter, however, until the first of November, let the whole quantity of psalmody be kept as was said above, except that the lessons are not to be read from the book on account of the shortness of the nights; but in place of those three lessons, let one from the Old Testament be said from memory, which a short responsory shall follow. And let all the rest be carried out as has been said — that is, that never less than the quantity of twelve psalms be said at the night Vigils, excepting the third and ninety-fourth psalms. Chapter 11:

How the Vigils Are to Be Performed on Sundays. On the Lord's day let the brothers rise earlier for the Vigils. In these Vigils let this measure be kept: that is, six psalms being modulated as we arranged above, and a verse, all being seated in order and in their proper places on the benches, let four lessons be read from the book, as we said above, with their responsories. Only in the fourth responsory let the Gloria be said by the chanter; and when he begins it, let all at once rise with reverence. After these lessons let another six psalms follow in order, with antiphons as before, and a verse. After these let four more lessons again be read with their responsories, in the order described above.

After these let three canticles of the Prophets be said, such as the abbot shall have appointed; let these canticles be sung with Alleluia. A verse also being said and the abbot giving the blessing, let four more lessons from the New Testament be read, in the order described above. After the fourth responsory let the abbot begin the hymn "Te Deum laudamus." When this has been said through, let the abbot read a lesson from the Gospel, all standing with honor and fear. When this has been read, let all answer Amen, and let the abbot at once follow with the hymn "Te decet laus"; and, the blessing being given, let them begin Lauds. Let this order of the Vigils be kept on the Lord's day at every season, both in summer and in winter — unless perchance (which God forbid) they rise too late, in which case something of the lessons or responsories must be shortened.

Yet let it be wholly guarded against that this should happen; but if it should occur, let him through whose negligence it came about make worthy satisfaction to God in the oratory. Chapter 12: How the Solemnity of Lauds Is to Be Performed. At Lauds on the Lord's day, let the sixty-sixth psalm be said first, without an antiphon, straight through. After it let the fiftieth be said with Alleluia. After it let the hundred and seventeenth and the sixty-second be said. Then the Benedictions and the Lauds-psalms, a lesson from the Apocalypse said by heart, and a responsory, the Ambrosian hymn, a verse, the canticle from the Gospel, the litany, and it is completed. Chapter 13:

How Lauds Are to Be Performed on Ordinary Days. On ordinary days let the solemnity of Lauds be performed thus: that is, that the sixty-sixth psalm be said without an antiphon, drawn out a little, as on Sunday, so that all may assemble in time for the fiftieth, which is to be said with an antiphon. After it let two other psalms be said according to custom — that is: on Monday the fifth and the thirty-fifth; on Tuesday the forty-second and the fifty-sixth; on Wednesday the sixty-third and the sixty-fourth; on Thursday the eighty-seventh and the eighty-ninth; on Friday the seventy-fifth and the ninety-first;

On Saturdays, however, let Psalm one hundred and forty-two and the canticle from Deuteronomy be said, which is to be divided into two Glorias. On the remaining days let each canticle from the Prophets be said on its proper day, as the Roman Church chants them. After these let the Lauds follow; then a single lesson from the Apostle, to be recited from memory, a responsory, the Ambrosian hymn, a versicle, a canticle from the Gospel, the litany, and so it is finished. Plainly, let neither the morning nor the evening Office ever pass without the superior, at the very end, saying the Lord's Prayer aloud for all to hear, on account of the thorns of scandal which are wont to arise; so that, bound together by the pledge of that very prayer in which they say, 'Forgive us as we also forgive,' they may cleanse themselves of this kind of fault.

But at the other Offices let only the last part of that prayer be said, so that by all may be answered: 'But deliver us from evil.' Chapter 14: How the Vigils are to be conducted on the birthdays of the saints. On the feasts of the saints and on all solemnities, let the Office be performed just as we have said it is to be done on the Lord's Day, except that the psalms, antiphons, and lessons pertaining to that particular day are to be said; but let the manner described above be kept. Chapter 15: At what seasons the Alleluia is to be said. From holy Easter until Pentecost let the Alleluia be said without interruption, both in the psalms and in the responsories. But from Pentecost until the beginning of Lent, let it be said only at the Nocturns, on all nights, with the latter six psalms.

But on every Sunday outside of Lent let the canticles, Matins, Prime, Terce, Sext, and None be said with the Alleluia; Vespers, however, with antiphons. But the responsories are never to be said with the Alleluia, except from Easter until Pentecost. Chapter 16: How the divine work is to be performed throughout the day. As the Prophet says: 'Seven times a day have I given praise to thee.' This sacred number of seven will be fulfilled by us in this way: if at the times of Matins, Prime, Terce, Sext, None, Vespers, and Compline we discharge the duties of our service; for it was of these daytime Hours that he said, 'Seven times a day have I given praise to thee.' For concerning the nocturnal Vigils the same Prophet says: 'At midnight I arose to give praise to thee.'

Therefore at these times let us render praise to our Creator 'on account of the judgments of his justice,' that is, at Matins, Prime, Terce, Sext, None, Vespers, and Compline; and at night let us arise to give him praise. Chapter 17: How many psalms are to be said at these Hours. We have already treated the order of psalmody for the Nocturns and Matins; now let us consider the Hours that follow. At Prime let three psalms be said separately and not under a single Gloria, and the hymn of that same Hour after the versicle 'O God, come to my assistance,' before the psalms are begun. But after the completion of the three psalms let one lesson be recited, a versicle, and the 'Kyrie eleison,' and the dismissal.

Likewise let Terce, Sext, and None be celebrated in that same order, that is: the versicle, the hymns of those same Hours, three psalms each, the lesson and the versicle, the 'Kyrie eleison,' and the dismissal. If the community is larger, let them be chanted with antiphons; but if smaller, straight through. The evening assembly, however, is to be brought to a close with four psalms together with antiphons. After these psalms a lesson is to be recited; then a responsory, the Ambrosian hymn, a versicle, a canticle from the Gospel, the litany, and with the Lord's Prayer let there be the dismissal. Compline, however, is to be concluded with the saying of three psalms; these psalms are to be said straight through, without antiphon. After them the hymn of that same Hour, one lesson, a versicle, the 'Kyrie eleison,' and with the blessing let there be the dismissal. Chapter 18:

In what order these psalms are to be said. First of all let the versicle be said: 'O God, come to my assistance; O Lord, make haste to help me,' the Gloria, and then the hymn of each Hour. Then at Prime on Sunday four sections of Psalm one hundred and eighteen are to be said. But at the remaining Hours, that is, at Terce, Sext, and None, three sections each of the aforesaid Psalm one hundred and eighteen are to be said. At Prime on Monday let three psalms be said, that is, the first, the second, and the sixth. And thus each day at Prime, until Sunday, let three psalms be said in order up to the nineteenth psalm, in such a way, however, that the ninth psalm and the seventeenth be each divided into two.

And so it comes about that at the Sunday Vigils the beginning is always made from the twentieth psalm. But at Terce, Sext, and None on Monday, let the nine sections which remain of the hundred and eighteenth psalm be said, three each at those same Hours. Therefore, the hundred and eighteenth psalm having been completed over two days, that is, on Sunday and Monday, on Tuesday already at Terce, Sext, and None let three psalms each be chanted, from the hundred and nineteenth up to the hundred and twenty-seventh, that is, nine psalms. And these psalms are always to be repeated likewise at those same Hours until Sunday, the arrangement of the hymns, lessons, and versicles being nonetheless kept uniform on all days. And thus, of course, the beginning will always be made on Sunday from the hundred and eighteenth.

Vespers, however, is to be sung daily with the modulation of four psalms. Let these psalms begin from the hundred and ninth up to the hundred and forty-seventh, excepting those which are set apart from among them for the various Hours, that is, from the hundred and seventeenth up to the hundred and twenty-seventh, and the hundred and thirty-third, and the hundred and forty-second; all the rest are to be said at Vespers. And because three psalms fall short, therefore those which are found to be longer of the aforesaid number are to be divided, that is, the hundred and thirty-eighth, the hundred and forty-third, and the hundred and forty-fourth; but the hundred and sixteenth, because it is short, is to be joined with the hundred and fifteenth.

The order of the evening psalms having thus been arranged, let the rest, that is, the lesson, the response, the hymn, the versicle, and the canticle, be fulfilled as we have prescribed above. At Compline let the same psalms be repeated daily, that is, the fourth, the ninetieth, and the hundred and thirty-third. The order of the daytime psalmody having been disposed, let all the remaining psalms that are left over be divided in such a way through the seven Vigils of the nights—dividing, of course, those psalms among them which are longer—and appointing twelve to each night.

We earnestly admonish this above all: that if perhaps this distribution of the psalms displease anyone, let him arrange it otherwise, if he judges something better, provided he take care by all means that the entire Psalter, the full number of a hundred and fifty psalms, be chanted every week, and that on the Lord's Day it always be begun again from the head at the Vigils. For those monks show their devotional service to be all too slothful who chant in the course of a week less than the Psalter together with the customary canticles, since we read that our holy Fathers strenuously fulfilled in a single day what we, lukewarm as we are, may but accomplish in a whole week. Chapter 19:

On the discipline of chanting the psalms. We believe that the divine presence is everywhere, and that 'the eyes of the Lord behold the good and the evil in every place'; yet let us believe this above all, without any doubt, when we are present at the Divine Office. Therefore let us always be mindful of what the Prophet says: 'Serve the Lord in fear,' and again: 'Sing wisely,' and: 'In the sight of the angels I will sing praise to thee.' Therefore let us consider how we ought to be in the sight of the Divinity and of his angels, and let us so stand to sing the psalms that our mind may be in harmony with our voice. Chapter 20:

On reverence at prayer. If, when we wish to suggest something to men of power, we do not presume to do so except with humility and reverence, how much more ought we to make our supplication to the Lord God of all things with all humility and the devotion of purity. And let us know that we are heard not in much speaking, but in purity of heart and compunction of tears. And therefore prayer ought to be short and pure, unless perhaps it be prolonged by the affection inspired by divine grace. In community, however, let prayer be altogether brief, and when the superior gives the signal, let all rise together. Chapter 21:

On the deans of the monastery. If the community is larger, let there be chosen from among them brothers of good repute and holy life, and let them be appointed deans, who are to take charge over their deaneries in all things according to the commandments of God and the precepts of their abbot. Let such men be chosen as deans in whom the abbot may securely share his burdens. And let them not be chosen by order of seniority, but according to the merit of their life and the wisdom of their teaching. And as for these deans, if any one of them, found puffed up with some pride, prove to be blameworthy, and being corrected once, and again, and a third time, he refuse to amend, let him be removed, and another who is worthy be put in his place. And concerning the prior we appoint the same. Chapter 22:

How the monks are to sleep. Let them sleep each one in a separate bed. Let them receive bedding suited to their manner of life, according to the dispensation of their abbot. If it can be done, let all sleep in one place; but if their number does not permit this, let them rest by tens or twenties together with the seniors who are to watch over them. Let a candle burn continually in that same cell until morning. Let them sleep clothed and girded with belts or cords—but so that they do not keep their knives at their sides while they sleep, lest perchance in their sleep they wound a sleeper—and so that the monks be always ready, and rising without delay when the signal is given, may hasten to outdo one another in coming to the Work of God, yet with all gravity and modesty.

Let the younger brothers not have their beds next to one another, but interspersed among the seniors. And when they rise for the Work of God, let them gently encourage one another, on account of the excuses of the sleepy. Chapter 23: On the excommunication for faults. If any brother be found contumacious, or disobedient, or proud, or murmuring, or in any way opposed to the holy Rule and a despiser of the precepts of his seniors, let him, according to the precept of our Lord, be admonished once and a second time in secret by his seniors. If he does not amend, let him be rebuked publicly before all. But if even so he does not correct himself, let him be subjected to excommunication, provided he understands what kind of penalty it is; but if he is incorrigible, let him be subjected to corporal punishment. Chapter 24:

What the measure of excommunication ought to be. According to the measure of the fault, so also ought the measure of the excommunication or discipline to be extended. And this measure of faults shall depend upon the judgment of the abbot. If, however, any brother is found in lighter faults, let him be deprived of participation at the table. And for one deprived of fellowship at the table, this shall be the rule: that in the oratory he shall not intone a psalm or an antiphon, nor recite a lesson, until he has made satisfaction. Let him take his meal alone, after the meal of the brothers; so that, for example, if the brothers eat at the sixth hour, let that brother eat at the ninth; if the brothers at the ninth, let him eat in the evening, until by suitable satisfaction he obtains pardon. Chapter 25:

On graver faults. But that brother who is held bound by the guilt of graver faults is to be suspended both from the table and likewise from the oratory. Let none of the brothers join with him in any fellowship or in conversation. Let him be alone at the task enjoined upon him, persevering in the sorrow of penance, knowing that terrible sentence of the Apostle who says: 'Such a man is delivered over to the destruction of the flesh, that the spirit may be saved in the day of the Lord.' Let him take his meal alone, in the measure and at the hour which the abbot shall foresee to be fitting for him; nor let him be blessed by anyone passing by, nor the food that is given to him. Chapter 26:

On those who without command associate themselves with the excommunicated. If any brother presumes, without the command of the abbot, to associate himself in any way with an excommunicated brother, or to speak with him, or to send him a message, let him incur a like penalty of excommunication. Chapter 27: How the abbot ought to be solicitous concerning the excommunicated. Let the abbot take care of the offending brothers with all solicitude, for: 'They that are in health need not a physician, but they that are sick.' And therefore he ought to act in every way as a wise physician:

let him send in 'senpectae,' that is, wise and senior brothers, who may, as it were secretly, console the wavering brother and urge him to the satisfaction of humility, and may comfort him 'lest he be swallowed up by overmuch sorrow'; but, as the same Apostle also says, 'let charity be confirmed in him,' and let prayer be made for him by all. For the abbot ought to exercise the greatest solicitude, and to run with all sagacity and diligence, lest he lose any of the sheep entrusted to him. For let him know that he has undertaken the care of weak souls, not a tyranny over the strong. And let him fear the threat of the Prophet through whom God says: 'What you saw to be fat you took to yourselves, and what was weak you cast away.'

And let him imitate the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one sheep that had strayed; on whose weakness he had such compassion that he deigned to lay it upon his sacred shoulders and so to carry it back to the flock. Chapter 28: On those who, though often corrected, are unwilling to amend. If any brother, having been frequently corrected for any fault, even though excommunicated, does not amend, let a sharper correction come upon him, that is, let the punishment of stripes proceed against him. But if not even thus he corrects himself, or perhaps—which God forbid—lifted up in pride, he even wishes to defend his deeds, then let the abbot do what a wise physician does:

if he has applied poultices, if the ointments of exhortations, if the medicines of the divine Scriptures, if at last the cauterizing of excommunication or the blows of the rod, and now if he sees that his own diligence avails nothing, let him also apply—what is greater—his own prayer and that of all the brothers for him, that the Lord, who can do all things, may work the salvation of the sick brother. But if he is not healed even in this way, then at last let the abbot use the iron of amputation, as the Apostle says: 'Put away the evil one from among you'; and again: 'If the unbeliever depart, let him depart,' lest one diseased sheep contaminate the whole flock. Chapter 29:

Whether the brothers who go out of the monastery ought to be received again. A brother who through his own fault goes out of the monastery, if he wishes to return, let him first promise every amendment for that on account of which he went out, and so let him be received in the lowest place, that thereby his humility may be proved. And if he goes out again, let him be received even up to a third time in this manner, knowing thereafter that every way of return shall be denied him. Chapter 30: How boys of younger age are to be corrected. Every age and understanding ought to have its proper measures. Therefore, as often as boys or those of a more youthful age, or those who are less able to understand how great a penalty excommunication is, such as these, when they offend, let them either be afflicted with severe fasts or chastised with sharp stripes, that they may be healed.

Chapter 31: What kind of man the cellarer of the monastery should be. Let there be chosen as cellarer of the monastery, from among the community, one who is wise, of mature character, sober, not a great eater, not haughty, not turbulent, not injurious, not slow, not wasteful, but fearing God; who may be like a father to the whole community. Let him take care of everything. Let him do nothing without the command of the abbot. Let him keep what is commanded. Let him not grieve the brothers. If any brother perchance demands something of him unreasonably, let him not grieve him by scorning him, but reasonably and with humility refuse the one who asks amiss. Let him guard his own soul, ever mindful of that apostolic saying, that: 'He who has ministered well acquires for himself a good standing.'

Let him take care of the sick, the children, the guests, and the poor with all solicitude, knowing without doubt that for all these he will have to render an account on the day of judgment. Let him regard all the vessels of the monastery and all its goods as though they were the sacred vessels of the altar. Let him count nothing as fit to be neglected. Let him neither be given to avarice, nor be wasteful and a squanderer of the monastery's substance, but let him do all things with measure and according to the command of the abbot. Above all let him have humility, and to him to whom there is no substance to be given, let a good word of response be offered, as it is written: 'A good word is above the best gift.' Let him have under his own care all things which the abbot has enjoined upon him; from those things which he has forbidden him, let him not presume.

Let him offer the brothers their appointed allowance without any arrogance or delay, that they be not scandalized, mindful of the divine word as to what he deserves who shall scandalize one of these little ones. If the community is larger, let him be given helpers, by whose aid he too may with a peaceful mind fulfill the office committed to him. At the fitting hours let those things be given which are to be given, and those things be asked which are to be asked, that no one be disturbed or grieved in the house of God. Chapter 32: On the tools and goods of the monastery. As for the substance of the monastery in tools, clothing, or any other things whatsoever, let the abbot provide brothers of whose life and morals he is sure, and let him assign to them, item by item as he judges useful, the things to be guarded and gathered together again.

Of these articles the abbot shall keep a brief inventory, so that, as the brethren in turn succeed one another in their assigned charges, he may know what he gives and what he receives back. But if anyone handle the property of the monastery in a slovenly or careless manner, let him be reproved; and if he do not amend, let him be subjected to the discipline of the Rule. Chapter 33: Whether monks ought to have anything of their own. This vice above all is to be cut out by the very roots from the monastery, that no one presume to give or to receive anything without the abbot's leave, nor to hold anything as his own—nothing whatever, neither book, nor writing-tablets, nor pen, but nothing at all—seeing that they are not even permitted to have their own bodies or their own wills at their own disposal;

but they are to look for all things needful from the father of the monastery, and it is not lawful to have anything which the abbot has not given or permitted. Let all things be common to all, as it is written, that no one may call or presume anything to be his own. But if anyone be found to take delight in this most wicked vice, let him be admonished once and a second time; if he do not amend, let him be subjected to correction. Chapter 34: Whether all ought to receive necessaries in equal measure. As it is written: Distribution was made to each according as anyone had need. By this we do not mean that there should be respect of persons—God forbid—but consideration for infirmities;

so let him who needs less give thanks to God and not be grieved, and let him who needs more be humbled because of his weakness, and not be lifted up because of the mercy shown him; and thus all the members shall be at peace. Above all, let not the evil of murmuring appear in anyone for any cause whatsoever, in any word or sign. And if anyone be found guilty of it, let him be subjected to stricter discipline. Chapter 35: Of the weekly servers in the kitchen. Let the brethren serve one another, so that no one be excused from the office of the kitchen, unless prevented by sickness or by some matter of grave necessity, because thereby greater reward and charity is gained. But to the weak let helpers be provided, that they may not do this work with sadness;

but let all have helpers, according to the size of the community or the situation of the place. If the community be large, let the cellarer be excused from the kitchen, and likewise those, as we have said, who are occupied with weightier duties. Let the rest serve one another in charity. He who is about to finish his week shall do the cleaning on Saturday. Let them wash the towels with which the brethren wipe their hands and feet. Both he who finishes his service and he who is about to begin shall wash the feet of all. He shall hand back to the cellarer the vessels of his ministry clean and sound; and the cellarer in turn shall hand them to him who is entering, that he may know what he gives and what he receives.

Now let the weekly servers receive, an hour before the meal, over and above the appointed allowance, each a drink and bread, so that at the hour of the meal they may serve their brethren without murmuring and without grievous toil. On solemn days, however, let them wait until after Mass. On Sunday, as soon as Matins is finished, the incoming and outgoing weekly servers shall prostrate themselves at the knees of all in the oratory, asking to be prayed for. He who is finishing his week shall say this verse: Blessed art Thou, O Lord God, who hast helped me and comforted me. When this has been said three times, the one going out, having received the blessing, shall be followed by the one coming in, who shall say:

O God, come to my assistance; O Lord, make haste to help me. And let this same verse be repeated three times by all, and having received the blessing, let him enter upon his office. Chapter 36: Of the sick brethren. Before all things and above all things care must be taken of the sick, so that they be served as if they were truly Christ Himself, for He has said: I was sick, and you visited Me; and: What you have done to one of these least, you have done to Me. But let the sick themselves also consider that they are served for the honor of God, and let them not by their excessive demands grieve the brethren who serve them; yet these too must be borne patiently, for from such a more abundant reward is gained. Therefore let it be the abbot's greatest care that they suffer no neglect.

For these sick brethren let there be a cell set apart, and an attendant who fears God and is diligent and careful. The use of baths shall be offered to the sick as often as is expedient; but to those in health, and especially to the young, let it be granted less readily. Moreover, the eating of meat shall be allowed to the sick who are quite weak, for the restoration of their strength; but when they are better, let them all abstain from meat in the accustomed manner. But let the abbot take the greatest care that the sick be not neglected by the cellarers or the attendants; for whatever is done amiss by his disciples redounds upon himself. Chapter 37: Of the old and of children. Although human nature itself is drawn to compassion toward these ages, namely the old and children, yet let the authority of the Rule also make provision for them.

Let their weakness always be taken into account, and let the strictness of the Rule by no means be observed toward them in regard to food; but let there be a kindly consideration for them, and let them anticipate the canonical hours. Chapter 38: Of the weekly reader. At the meals of the brethren reading should not be lacking; nor let anyone who chances to take up the book read there at random, but he who is to read for the whole week shall begin on Sunday. After Mass and Communion, as he enters upon his office, let him ask all to pray for him, that God may turn from him the spirit of pride. And let this verse be said three times in the oratory by all, he himself beginning it: O Lord, open Thou my lips, and my mouth shall declare Thy praise. And so, having received the blessing, let him enter upon his reading.