BENEDICT
438
BENEDICT
death his disciples may "deserve to become par-
takers of Christ's kingdom". In chapter i are de-
fined the four principal kinds of monks: (1) Cenobites,
those living in a monastery under an abbot; (2)
Anchorites, or hermits, living a solitary life after
long probation in the monastery; (3) Sarabaites,
Jiving by twos and threes together, without any
fixed rule or lawfully constituted superior; and
{4) Gyrovagi, a species of monastic vagrants, whose
lives, spent in wandering from one monastery to
another, only served to bring discredit on the mo-
nastic profession. It is for the first of these classes,
as the most stable kind, that this Rule is written.
Ch. ii describes the necessary qualifications for an
abbot and forbids him to make distinction of persons
in the monastery except for particular merit, warning
him at the same time that he will be answerable for
the salvation of the souls committed to his care.
Ch. iii ordains the calling of the bretliren to council
upon all affairs of importance to the community.
Ch. iv summarizes the duties of the Cliristian life
under seventy-two precepts, which are called the
"Instruments of good works" and are mainly
Scriptural either in letter or spirit. Ch. v prescribes
prompt, cheerful, and absolute obedience to the
superior in all things lawful, which obedience is called
the first degree of humility. Ch. vi deals with silence,
recommenditig moderation in the use of speech,
but by no means prohibiting profitable or necessary-
conversation. Ch. vii treats of humility, which
virtue is divided into twelve degrees or steps in the
ladder that leads to heaven. They are: (1) fear of
God; (2) repression of self-will; (3) submi-ssion of the
will to superiors; (4) obedience in hard and difficult
matters; (5) confession of faults; (6) acknowleiig-
ment of one's own worthlessness; (7) preference of
others to self; (8) avoidance of singularity; (9) speak-
ing only in due season; (10) stifling of unseemly
laughter; (11) repression of pride; (12) exterior hu-
mility. Ch. ix-xix are occupied with the regulation
of the Divine Office, the opus Dei to which "nothing
is to be preferred", or Canonical Hours, seven of
the day and one of the night. Detailed arrangements
are made as to the number of Psalms, etc., to be re-
cited in winter and summer, on Sundays, week-
days. Holy Days, and at other times. Ch. xix em-
phasizes the reverence due to the presence of God.
Ch. XX directs that prayer in common is to be short.
Ch. x.xi provides for the appointment of deans over
every ten monks, and prescribes the manner in which
they are to be chosen. Ch. xxii regulates all matters
relating to the dormitory, as, for example, that each
monk is to have a separate bed and is to sleep in
his habit, so as to be ready to rise without delay,
and that a light shall burn in the dormitory through-
out the night. Ch. xxiii-x.xx deal with offences
against the Rule and a graduated scale of penalties
is provided: first, private admonition; next, public
reproof; then separation from the brethren at meals
and elsewhere; then scourging; and finally expulsion;
though this last is not to be resorted to until every
effort to reclaim the offender has failed. And even
in this last case, the outcast must be received again,
should he so desire, but after the third expulsion
all return is finally barred. Ch. xxxi and xxxii order
the appointment of a cellarer and other officials, to
take charge of the various goods of the monastery,
which are to be treated with as much care as the
consecrated vessels of the altar. Ch. xxxiii forbids
the private possession of anything without the leave
of the abbot, who is, however, bound to supply all
necessaries. Ch. xxxiv prescribes a just distribution
of such things. Ch. x.xxv arranges for the service in
the kitchen by all the monks in turn. Ch. xxxvi and
xxxvii order due care for the sick, the old, and the
young. They are to have certain dispensations
from the strict Rule, chiefly in the matter of food.
Ch. xxxviii prescribes reading aloud during meals,
which duty is to be performed by such of the bretlu'en,
week by week, as can do so with edification to the
rest. Signs are to be used for whatever may be
wanted at meals, so that no voice shall interrupt that
of the reader. The reader is to have his meal with
the servers after the rest have finished, but he is
allowed a little food beforehand in order to lessen
the fatigue of reading. Ch. xx.xix and xl regulate
the quantity and quality of the food. Two meals
a day are allowed and two dishes of cooked food at
each. A pound of bread also and a hemina (probably
about half a pint) of wine for each monk. Flesh-
meat is prohibited except for the sick and the weak,
and it is to be always within the abbot's power to
increase the daily allowance when he sees fit. Ch. xli
prescribes the hours of the meals, which are to vary
according to the time of year. Ch. xlii enjoins the
reading of the "Conferences" of Cassian or some
other edifying book in the evening before Compline
and orders that after Compline the strictest silence
shall be observed until the following morning.
Ch. xliii-xlvi relate to minor faults, such as coming
late to prayer or meals, and impose variovis penalties
for such transgressions. Ch. xlvii enjoins on the abbot
the duty of calling the brethren to the "work of
God" in choir, and of appointing those who are to
chant or read. Ch. xlviii emphasizes the importance
of manual labour and arranges the time to be de-
voted to it daily. This varies according to the season,
but is apparently to be never less than about five
hours a day. The times at which the lesser of the
"day-hours" (Prime, Terce, Sext, and None) are
to be recited control the hours of labour somewhat,
and the abbot is instructed not only to see that all
work, but also that the employments of each are
suited to their respective capacities. Ch. xlix treats
of the observance of Lent, and recommends some
voluntary self-denial for that season, with the abbot's
sanction. Ch. 1 and 11 contain rules for monks who
are working in the fields or travelling. They are
directed to join in spirit, as far as possible, with their
brethren in the monastery at the regular hours of
prayers. Ch. Iii commands that the oratory be used
for purposes of devotion only. Ch. liii is concerned
with the treatment of guests, who are "never wanting
in a monastery" and who are to be received "as
Christ Himself". This Benedictine hospitality is a
feature which has in all ages been characteristic of
the order. The guests are to be met with due courtesy
by the abbot or his deputy, and during their stay
they are to be under the special care of a monk ap-
pointed for the purpose, but they are not to associate
with the rest of the community except by special
permission. Ch. liv forbids the monks to receive
letters or gifts without the abbot's leave. Ch. Iv
regulates tfie clothing of the monks. It is to be
sufficient in both quantity and quality and to be
suited to the climate and locality, according to the
discretion of the abbot, but at the same time it must
be as plain and cheap as is consistent with due
economy. Each monk is to have a change of gar-
ments, to allow for washing, and when travelling
shall be supplied with clothes of rather better quality.
The old habits are to be put aside for the poor.
Ch. Ivi directs that the abbot shall take his meals
with the guests. Ch. Ivii enjoins humility on the
craftsmen of the monastery, and if their work is for
sale, it shall be rather below than above the current
trade price. Ch. Iviii lays down rules for the ad-
mission of new members, which is not to be made
too easy. These matters have since been regulated
by the Church, but in the main St. Benedict's out-
line is adhered to. The postulant first spends a
short time as a guest; then he is admitted to the
novitiate, where, under the care of the novice-master,
his vocation is severely tested; during this time be
