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.
And let the deepest silence be kept, so that no whisper or voice be heard there save that of the reader alone. Let the brethren so minister to one another in turn the things needful for eating and drinking, that no one need ask for anything. But if anything be wanted, let it rather be asked for by the sound of some signal than by the voice. Nor let anyone presume to ask any question there about the reading itself or about anything else, lest occasion be given; unless perhaps the superior should wish to say something briefly for edification. But let the brother who is reader for the week receive a little refreshment before he begins to read, on account of the holy Communion, and lest perchance it be hard for him to bear the fast. Afterward let him take his meal with the weekly cooks and the servers.
But let the brethren not read or chant according to order, but only those who can edify the hearers. Chapter 39: Of the measure of food. We believe it sufficient for the daily meal, whether at the sixth hour or the ninth, that at every table there be two cooked dishes, on account of the infirmities of different persons, so that he who perhaps cannot eat of the one may make his meal of the other. Therefore let two cooked dishes suffice for all the brethren; and if there be any fruits or young vegetables to be had, let a third be added. Let one full pound of bread suffice for the day, whether there be but one meal or both dinner and supper. But if they are to sup, let a third part of that same pound be reserved by the cellarer, to be given back to those who are to sup.
But if the labor chance to have been heavier, it shall be in the discretion and power of the abbot, if it be expedient, to add somewhat; provided that gluttony be above all things avoided, and that indigestion never overtake a monk; for nothing is so contrary to every Christian as gluttony, as our Lord says: Take heed lest your hearts be weighed down with surfeiting. To boys of tender age let not the same quantity be kept, but less than to their elders, frugality being observed in all things. But let the eating of the flesh of four-footed beasts be wholly abstained from by all, except the quite weak and the sick. Chapter 40: Of the measure of drink. Every man has his own gift from God, one after this manner, another after that; and therefore it is with some misgiving that the measure of others' sustenance is determined by us.
Yet, considering the weakness of the infirm, we believe that a hemina of wine a day is sufficient for each. But let those to whom God grants the endurance of abstinence know that they shall have their own reward. If, however, the necessity of the place, or labor, or the heat of summer demand more, let it rest in the judgment of the superior, who shall in all things take heed lest satiety or drunkenness creep in. Although we read that wine is by no means for monks, yet since in our times this cannot be persuaded to monks, let us at least agree to this, that we drink not unto satiety, but more sparingly, because: Wine maketh even the wise to fall away.
But where the necessity of the place demands that not even the above-mentioned measure can be found, but much less, or none at all, let those who dwell there bless God and not murmur, being above all admonished of this, that they be without murmurings. Chapter 41: At what hours the brethren ought to take their meals. From holy Easter until Pentecost let the brethren dine at the sixth hour and sup in the evening. But from Pentecost throughout the summer, if the monks have no work in the fields and the excessive heat does not distress them, let them fast on Wednesday and Friday until the ninth hour; on the remaining days let them dine at the sixth hour. This dinner at the sixth hour, if they have work in the fields or the heat of summer is too great, shall be the regular one, and it shall be in the abbot's foresight to so arrange it.
And so let him so temper and arrange all things, that both souls may be saved and what the brethren do they may do without just cause for murmuring. From the Ides of September until the beginning of Lent let them always dine at the ninth hour. But in Lent until Easter let them dine in the evening. Yet let this evening meal be so timed that the diners need no lamp-light, but that all be finished while it is yet daylight. And indeed at all times, whether the hour be that of supper or of the chief meal, let it be so arranged that all be done by daylight. Chapter 42: That no one speak after Compline. At all times monks ought to study silence, but most of all during the hours of the night. And therefore at every season, whether of fasting or of dining:
if it be the time of dinner, as soon as they have risen from supper, let all sit together in one place, and let one read the Conferences or the Lives of the Fathers, or at least something else that may edify the hearers—not, however, the Heptateuch or the Books of Kings, because for weak understandings it will not be profitable to hear that Scripture at that hour; but at other hours let them be read. But if it be a fast day, then, Vespers being said, after a short interval let them presently come to the reading of the Conferences, as we have said. And when four or five pages have been read, or as much as the hour permits, all gathering together in one place during this time of reading—if perchance anyone was occupied in some charge assigned to him—then all being assembled together, let them finish Compline; and on going out from Compline let there be no leave for anyone again to say anything to another.
And if anyone be found to transgress this rule of silence, let him be subjected to severe punishment; except if the need of guests should arise, or perhaps the abbot give some command to someone. Yet even this let it be done with the utmost gravity and most becoming moderation. Chapter 43: Of those who come late to the Work of God or to table. At the hour of the Divine Office, as soon as the signal has been heard, let everyone, leaving whatever he had in hand, hasten with the greatest speed, yet with gravity, so that buffoonery find no fuel. Therefore let nothing be put before the Work of God.
But if anyone at the night Vigils come in after the Gloria of the ninety-fourth psalm—which for this very reason we wish to be said quite slowly and with deliberation—let him not stand in his order in choir, but let him stand last of all, or in a place which the abbot shall have set apart for such negligent ones, that he may be seen by him or by all, until at the completion of the Work of God he do penance by public satisfaction. We have judged that they ought to stand in the last place, or apart, in order that, being seen by all, they may amend if only for very shame; for if they were to remain outside the oratory, there might perhaps be such a one as would either lay himself down again and sleep, or at any rate sit himself down outside, or spend the time in idle talk, and occasion be given to the evil one;
rather let them come inside, so that they neither lose the whole nor fail to amend for the rest. But at the Day Hours, he who comes not to the Work of God after the verse and the Gloria of the first psalm which is said after the verse, by the law which we have stated above, let them stand in the last place, and let them not presume to join the choir of those who are chanting until they have made satisfaction—unless perhaps the abbot give leave by his pardon, yet so that the offender make satisfaction for this. But at table, he who comes not before the verse, so that all may say the verse together and pray and all together approach the table as one—he who through his own negligence or fault comes not, let him be reproved for this up to a second time;
if he amend not even then, let him not be allowed to share in the common table, but, separated from the company of all, let him take his meal alone, his portion of wine being taken from him, until he make satisfaction and amend. Let him suffer the like who is not present at that verse also which is said after the meal. And let no one presume to take any food or drink before the appointed hour or after it; but also if anything be offered to anyone by the superior and he refuse to accept it, at the hour when he desires that which he before refused, or anything else, let him receive nothing whatever until fitting amendment. Chapter 44:
How those who are excommunicated are to make satisfaction. He who for grave faults is excommunicated from the oratory and from the table, at the hour when the Work of God is being celebrated in the oratory, let him lie prostrate before the doors of the oratory, saying nothing, but only lying with his head placed on the ground, prostrate at the feet of all who go out from the oratory. And let him do this until the abbot judge that satisfaction has been made. When, being bidden by the abbot, he comes, let him cast himself at the abbot's feet, and then at the feet of all, that they may pray for him. And then, if the abbot so command, let him be received into the choir or into the rank which the abbot shall decree, yet so that he presume not to intone a psalm or lesson or anything else in the oratory, unless the abbot again command it.
And at all the Hours, while the Work of God is being completed, let him cast himself upon the ground in the place where he stands. And let him so make satisfaction until the abbot again command him that he now cease from this satisfaction. But those who for lighter faults are excommunicated only from the table, let them make satisfaction in the oratory until the abbot's command. Let them continue this until he bless and say: "It is enough." Chapter 45: Of those who err in the oratory. If anyone, while he recites a psalm, responsory, antiphon, or lesson, make a mistake, unless he humble himself there before all by satisfaction, let him be subjected to a greater punishment, inasmuch as he was unwilling to correct by humility what he committed through negligence. But children for such a fault shall be whipped. Chapter 46:
Of those who offend in any other matters whatsoever. If anyone, while engaged in any work—in the kitchen, in the cellar, in some ministry, in the bakehouse, in the garden, while laboring at some craft, or in any place whatsoever—commit any fault, or break or lose anything, or transgress in any other way anywhere, and do not come at once before the abbot or the community and of his own accord make satisfaction and confess his fault, then, if it become known through another, let him be subjected to a greater correction. But if it be the hidden cause of a sin of the soul, let him disclose it only to the abbot or to the spiritual elders, who know how to heal both their own wounds and those of others, and not to expose and make them public. Chapter 47:
Of signifying the hour of the Work of God. The announcing of the hour of the Work of God, by day and by night, shall be the abbot's care; either let him announce it himself, or let him enjoin this charge upon so careful a brother that all things may be fulfilled at the proper hours. Let the psalms and antiphons be intoned, after the abbot, in their order by those to whom it has been commanded. But let no one presume to chant or read unless he can fulfill that office so that the hearers be edified; and let it be done with humility and gravity and reverence, and by him whom the abbot has appointed. Chapter 48: Of the daily manual labor. Idleness is the enemy of the soul, and therefore at fixed times the brethren ought to be occupied in the labor of their hands, and again at fixed hours in divine reading. And so we believe that both seasons may be ordered by this arrangement: that is to say:
that from Easter until the Kalends of October, going forth in the morning from Prime, let them labor at whatever is needful until about the fourth hour. But from the fourth hour until the hour at which they hold Sext, let them give themselves to reading. After Sext, rising from table, let them rest on their beds in all silence; or perchance he who wishes to read to himself may so read as not to disturb another. And let None be said somewhat early, at the middle of the eighth hour, and again let them work at whatever is to be done until Vespers. But if the necessity of the place or poverty require that they be themselves occupied in gathering in the crops, let them not be grieved; for then are they truly monks, if they live by the labor of their hands, as did our Fathers and the Apostles. Yet let all things be done with moderation, on account of the faint-hearted.
But from the Kalends of October until the beginning of Lent, let them give themselves to reading until the end of the second hour; at the second hour let Terce be said; and until the ninth hour let all labor at the work enjoined upon them. But at the first signal for the ninth hour, let each one leave off his work and be ready by the time the second signal sounds. After the meal, however, let them give themselves to their reading or to the psalms. But in the days of Lent, from morning until the end of the third hour let them give themselves to their reading, and until the end of the tenth hour let them labor at what is enjoined upon them. In these days of Lent there are to be given to them.
Above all, let one or two seniors certainly be appointed who shall go about the monastery during the hours in which the brothers are free for reading, and let them see whether perchance some slothful brother be found who gives himself to idleness or to gossip and is not intent upon his reading, being not only useless to himself but also distracting others. If such a one be found—which God forbid—let him be corrected once and a second time; if he does not amend, let him be subjected to the discipline of the Rule in such a manner that the rest may take warning. Nor let one brother associate with another at unsuitable hours. Likewise on the Lord's Day let all be free for reading, except those who are assigned to various duties.
But if anyone be so negligent and slothful that he will not or cannot meditate or read, let some work be assigned to him to do, that he be not idle. To brothers who are weak or delicate let such work or craft be given that they may neither be idle nor be crushed or driven away by the violence of labour. Their feebleness is to be taken into consideration by the abbot. Chapter 49: On the observance of Lent. Although the life of a monk ought at all times to have the character of a Lenten observance, yet since few have such virtue, we therefore exhort that in these days of Lent the brothers keep their lives in all purity, and likewise wash away in these holy days the negligences of other seasons.
This will then be worthily done if we restrain ourselves from all vices, and devote ourselves to prayer with tears, to reading, to compunction of heart, and to abstinence. Therefore in these days let us add something to the usual measure of our service: special prayers, abstinence from food and drink; and let each one, beyond the measure appointed for him, offer something to God of his own free will, with the joy of the Holy Spirit. That is, let him withhold from his body something of food, of drink, of talkativeness, of jesting, and with the joy of spiritual longing await holy Easter. Yet let each one make known to his abbot whatever he offers, and let it be done with his prayer and consent;
for whatever is done without the permission of the spiritual father will be reckoned as presumption and vainglory, not as merit. Therefore let all things be done with the abbot's consent. Chapter 50: On brothers who labour far from the oratory or are on a journey. Brothers who are altogether far off at work and cannot come to the oratory at the proper hour—and the abbot judges that this is so—let them perform the Work of God there where they are working, bending their knees in divine reverence. Likewise let those who have been sent on a journey not let the appointed Hours pass them by, but, as best they can, let them perform them for themselves and not neglect to render the measure of their service. Chapter 51:
On brothers who do not journey very far. A brother who is sent on some errand and is expected to return to the monastery that same day, let him not presume to eat outside, even if he be earnestly urged by anyone, unless perchance it be commanded him by his abbot. But if he do otherwise, let him be excommunicated. Chapter 52: On the oratory of the monastery. Let the oratory be what it is called, and let nothing else be done or kept there. When the Work of God is finished, let all go out in deepest silence, and let reverence be shown to God, so that a brother who perchance wishes to pray privately may not be hindered by another's misbehaviour. But also if anyone wishes perchance to pray more secretly by himself, let him simply enter and pray, not with a loud voice, but with tears and intentness of heart.
Therefore let him who does not do a similar work not be allowed, when the Work of God is finished, to linger in the oratory, as has been said, lest another suffer hindrance. Chapter 53: On the reception of guests. Let all guests who arrive be received as Christ, for He himself will say: I was a stranger and you took me in. And let fitting honour be shown to all, but especially to those of the household of the faith and to pilgrims. As soon, therefore, as a guest is announced, let the superior or the brothers meet him with every office of charity; and first let them pray together, and then be joined to one another in peace. This kiss of peace, however, is not to be offered before prayer has been said, on account of the deceptions of the devil.
In the very greeting let all humility be shown to all guests arriving or departing: with head bowed or the whole body prostrate on the ground, let Christ be adored in them, who is also received. When the guests have been received, let them be led to prayer, and afterwards let the superior, or one whom he bids, sit with them. Let the divine Law be read before the guest that he may be edified, and after this let all kindness be shown to him. Let the fast be broken by the superior for the sake of the guest, unless perchance it be a principal fast day which may not be violated; the brothers, however, are to keep the customary fasts. Let the abbot pour water on the guests' hands; let both the abbot and the whole community wash the feet of all guests; and when they have washed them, let them say this verse:
We have received, O God, Thy mercy in the midst of Thy temple. Let care be solicitously shown above all to the reception of the poor and of pilgrims, because in them Christ is more especially received; for the very awe of the rich exacts honour for itself. Let the kitchen of the abbot and of the guests be apart by itself, so that the brothers may not be disturbed by guests arriving at uncertain hours, who are never lacking to a monastery. Into this kitchen let two brothers enter for the year, who may discharge that office well. To these let help be provided, as they need it, that they may serve without murmuring; and again, when they have less occupation, let them go out to whatever work is commanded them.
And not only for these, but in all the offices of the monastery let this consideration be had, that when they need it help be afforded them, and again, when they are free, let them obey what is commanded. Likewise let the guest-quarters be assigned to a brother whose soul the fear of God possesses; and let there be beds sufficiently made up there. And let the house of God be administered by wise men. To the guests, however, let no one who is not so bidden in any way associate himself or converse; but if he meet or see one, let him, having greeted him humbly as we have said and asked a blessing, pass on, saying that he is not permitted to converse with a guest. Chapter 54:
Whether a monk may receive letters or anything else. By no means let it be lawful for a monk to receive or give letters, tokens of blessing, or any little gifts whatsoever, either from his parents or from any man, or from one another, without the abbot's command. But if even from his parents anything be sent to him, let him not presume to receive it unless it has first been shown to the abbot. And if the abbot order it to be received, let it be in the abbot's power to whom he may command it be given, and let not the brother to whom it was perchance sent be grieved, that no occasion be given to the devil. But whoever shall presume otherwise, let him be subjected to the discipline of the Rule. Chapter 55:
On the clothing and footwear of the brothers. Let clothing be given to the brothers according to the nature of the places where they dwell and the temperateness of the climate, because in cold regions more is needed, in warm regions less. This consideration, therefore, rests with the abbot. We nevertheless believe that for moderate places a cowl and a tunic suffice for each of the monks—a cowl woolly in winter, in summer thin or worn—and a scapular for work, and for footwear stockings and shoes. About the colour or coarseness of all these things let the monks not complain, but let them be such as can be found in the province in which they live or such as can be bought more cheaply. Let the abbot, moreover, provide as to the measure, that these garments be not too short for those who use them, but well fitted.
When they receive new garments, let them always return the old ones, to be put away at once in the wardrobe for the poor. For it suffices a monk to have two tunics and two cowls, on account of the nights and on account of washing these very things; whatever is beyond this is superfluous and ought to be cut off. And let them return their stockings and whatever is worn out when they receive new. Let those who are sent on a journey receive drawers from the wardrobe, which on their return they shall restore there, washed. And let the cowls and tunics be somewhat better than those they ordinarily have, in modest degree; let those going out on a journey receive these from the wardrobe and on returning restore them. As for the bedding, let a mat, a blanket, a coverlet, and a pillow suffice.
These beds, however, are to be frequently examined by the abbot on account of private possessions, lest such be found. And if anything be found with anyone that he did not receive from the abbot, let him be subjected to the severest discipline. And that this vice of private ownership may be cut off by the roots, let all things necessary be given by the abbot: that is, a cowl, a tunic, stockings, shoes, a girdle, a knife, a stylus, a needle, a handkerchief, writing tablets, so that every excuse of need may be taken away. By the abbot, however, let that sentence of the Acts of the Apostles always be kept in mind, that: Distribution was made to each according as anyone had need. So therefore let the abbot also consider the infirmities of the needy, not the evil will of the envious. In all his judgments, nevertheless, let him think upon the recompense of God. Chapter 56:
On the abbot's table. Let the abbot's table always be with the guests and pilgrims. Whenever, however, there are fewer guests, it shall be in his power to call to it whom he wishes of the brothers. Yet let one or two seniors always be left with the brothers for the sake of discipline. Chapter 57: On the craftsmen of the monastery. If there are craftsmen in the monastery, let them practise their crafts with all humility, if the abbot permit. But if any of them be puffed up over the knowledge of his craft, in that he seems to confer something on the monastery, let such a one be removed from that craft and not practise it again, unless perchance, after he has been humbled, the abbot again command it.
But if anything of the craftsmen's works is to be sold, let those through whose hands the transaction is to pass see to it that they presume no fraud. Let them always remember Ananias and Sapphira, lest perchance the death which they suffered in the body, this these men—or all who commit any fraud concerning the goods of the monastery—suffer in the soul. And in the prices themselves let not the evil of avarice creep in, but let things always be sold somewhat more cheaply than they can be sold by other worldly people, that in all things God may be glorified. Chapter 58: On the discipline of receiving brothers. When anyone newly comes to the monastic life, let not an easy entrance be granted him, but, as the Apostle says: Test the spirits, whether they be of God.