CHAPTER 1. Of the services of the third, sixth, and ninth hours, which are observed in the regions of Syria.

I. De nocturno orationum et psalmorum modo, quinam per Aegyptum habeatur,

The nocturnal system of prayers and Psalms as observed throughout Egypt has been, I think, by God’s help, explained so far as our slender ability was able; and now we must speak of the services of Tierce, Sext, and None, according to the rule of the monasteries of Palestine and Mesopotamia,¹ as we said in the Preface, and must moderate by the customs of these the perfection and inimitable rigour of the discipline of the Egyptians.

I. De nocturno orationum et psalmorum modo, quinam per Aegyptum habeatur, donante Deo, quantum tenuitas ingenii nostri praeualuit, arbitror expeditum. Nunc de sollemnitatibus tertiae, sextae nonaeque secundum regulam monasteriorum Palaestinae uel Mesopotamiae nobis est disserendum, ut praefati sumus in prologo, perfectionem Aegyptiorum et inimitabilem disciplinae rigorem horum institutis moderantes.

CHAPTER 2.How among the Egyptians they apply themselves all day long to prayer and Psalm continually, with the addition of work, without distinction of hours.

CAPUT II. Quod apud Aegyptios sine horarum discretione per totam diem, cum operis adjectione, et orationibus jugiter insistatur et psalmis

For among them (viz., the Egyptians) these offices which we are taught to render to the Lord at separate hours and at intervals of time, with a reminder from the converter, are celebrated continuously throughout the whole day, with the addition of work, and that of their own free will. For manual labour is incessantly practised by them in their cells in such a way that meditation on the Psalms and the rest of the Scriptures is never entirely omitted. And as with it at every moment they mingle suffrages and prayers, they spend the whole day in those offices which we celebrate at fixed times. Wherefore, except Vespers and Nocturns, there are no public services among them in the day except on Saturday and Sunday, when they meet together at the third hour (or the purpose of Holy Communion.² For that which is continuously offered is more than what is rendered at intervals of time; and more acceptable as a free gift than the duties which are performed by the compulsion of a rule: as David for this rejoices somewhat exultingly when he says, “Freely will I sacrifice unto Thee;” and, “Let the free will offerings of my mouth be pleasing to Thee, O Lord.”³

II. Apud illos etenim haec officia, quae Domino soluere per distinctiones horarum et temporis interualla cum admonitione conpulsoris adigimur, per totum diei spatium iugiter cum operis adiectione spontanee celebrantur. Ita namque ab eis incessanter operatio manuum priuatim per cellulas exercetur, ut psalmorum quoque uel ceterarum scripturarum meditatio numquam penitus omittatur, cui preces et orationes per singula momenta miscentes in his officiis, quae nos statuto tempore celebramus, totum diei tempus absumunt. Quamobrem exceptis uespertinis nocturnisque congregationibus nulla apud eos per diem publica sollemnitas absque die sabbato uel dominica celebratur, in quibus hora tertia sacrae communionis obtentu conueniunt. Plus enim est id quod incessanter offertur quam quod per temporis interualla persoluitur, et gratius uoluntarium munus quam functiones quae canonica conpulsione redduntur, pro hoc Dauid quoque gloriosius aliquid exultante, cum dicit : Voluntarie sacrificabo tibi, et : Voluntaria oris mei beneplacita sint tibi, Domine.

CHAPTER 3. How throughout all the East the services of Tierce, Sext, and None are ended with only three Psalms and prayers each; and the reason why these spiritual offices are assigned more particularly to those hours.

CAPUT III. Quod per omnem Orientem solemnitas Tertiae, Sextae, vel Nonae, trinis tantum psalmis et orationibus finiatur: et cur specialius istis horis haec spiritalia sint officia deputata.

And so in the monasteries of Palestine and Mesopotamia and all the East the services of the above-mentioned hours are ended each day with three Psalms apiece, so that constant prayers may be offered to God at the appointed times, and yet, the spiritual duties being completed with due moderation, the necessary offices of work may not be in any way interfered with: for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open.⁴ Nor is it without good reasons that these times are more particularly assigned to religious offices, since at them what completed the promises and summed up our salvation was fulfilled.

                III. Itaque in Palaestinae uel Mesopotamiae monasteriis ac totius Orientis supra dictarum horarum sollemnitates trinis psalmis cotidie finiuntur, ut et orationum adsiduitas statutis Deo temporibus offeratur et necessaria operationis officia consummatis iusto moderamine spiritalibus obsequiis nullatenus ualeant inpediri. His enim tribus temporibus etiam Danihelem prophetam cotidie fenestris apertis in cenaculo preces Domino fudisse cognoscimus. Nec inmerito haec specialius tempora religiosis sunt officiis deputata : in his siquidem promissionum perfectio et summa nostrae salutis est adinpleta.

For we can show that at the third hour the Holy Spirit, who had been of old promised by the prophets, descended in the first instance on the Apostles assembled together for prayer. For when in their astonishment at the speaking with tongues, which proceeded from them throughthe outpouring of the Holy Ghost upon them, the unbelieving people of the Jews mocked and said that they were full of new wine, then Peter, standing up in the midst of them, said: “Men of Israel, and all ye who dwell at Jerusalem, let this be known unto you, and consider my words. For these men are not, as ye imagine, drunk, since it is the third hour of the day; but this is that which was spoken by the prophet Joel: and it shall come to pass in the last days, saith the Lord, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams. And indeed upon my servants and my handmaids in those days I will pour out of my Spirit, and they shall prophesy.”⁵

 2. Hora namque tertia repromissus olim per prophetas Spiritus sanctus super apostolos in orationum officio constitutos descendisse primitus conprobatur. Nam cum pro elocutione linguarum, quae ab eis infusione sancti Spiritus profluebat, gens incredula Iudaeorum obstupescens pariter et inridens diceret eos musto repletos, stans Petrus in medio eorum ait : Viri Israhelitae et qui habitatis Hierusalem uniuersi, hoc uobis notum sit, et auribus percipite uerba mea. Non enim sicut uos aestimatis hi ebrii sunt, cum sit hora diei tertia, sed hoc est quod dictum est per prophetam Iohel : Et erit in nouissimis diebus, dicit Dominus, effundam de spiritu meo super omnem carnem, et prophetabunt filii uestri et filiae uestrae, et iuuenes uestri uisiones uidebunt, et seniores uestri somnia somniabunt : et quidem super seruos meos et super ancillas meas in diebus illis effundam de spiritu meo, et prophetabunt.

And all of this was fulfilled at the third hour, when the Holy Spirit, announced before by the prophets, came at that hour and abode upon the Apostles. But at the sixth hour the spotless Sacrifice, our Lord and Saviour, was offered up to the Father, and, ascending the cross for the salvation of the whole world, made atonement for the sins of mankind, and, despoiling principalities and powers, led them away openly; and all of us who were liable to death and bound by the debt of the handwriting that could not be paid, He freed, by taking it away out of the midst and affixing it to His cross for a trophy,⁶

 3. Quae omnia hora tertia uidemus inpleta sanctique Spiritus uaticinatum per prophetas aduentum eodem tempore super apostolos commeasse. Hora autem sexta inmaculata hostia Dominus noster atque Saluator oblatus est Patri, crucemque pro totius mundi salute conscendens humani generis peccata deleuit : Expolians principatus ac potestates traduxit palam uniuersosque nos obnoxios atque constrictos insolubilis chirographi debito liberauit, tollens illud de medio et crucis suae adfigens tropaeo.

At the same hour, too, to Peter,in an ecstasy of mind, there was divinely revealed both the calling of the Gentiles by the letting down of the Gospel vessel from heaven, and also the cleansing of all the living creatures contained in it, when a voice came to him and said to him: “Rise, Peter; kill and eat; “⁷ which vessel, let down from heaven by the four corners, is plainly seen to signify nothing else than the Gospel. For although, as it is divided by the fourfold narrative of the Evangelists, it seems to have “four corners” (or beginnings), yet the body of the Gospel is but one; embracing, as it does, the birth as well as the Godhead, and the miracles as well as the passion of one and the same Christ.

 4. Eadem quoque hora Petro in excessu mentis uocatio gentium per summissionem uasis euangelici caelitus delati et purificatio omnigenum animantium in eodem consistentium delata ad eum uoce diuinitus reuelatur, dicente ei : Surge, Petre, occide et manduca. Quod uas quattuor initiis de caelo summissum non aliud quam euangelium designare manifeste cognoscitur. Licet enim quadriformi euangelistarum narratione distinctum quattuor uideatur habere principia, unum tamen euangelii corpus est, eiusdem scilicet Christi natiuitatem pariter ac deitatem, mirabilia quoque passionemque conplectens.

Excellently, too, it says not “of linen” but “as if of linen.” For linen signifies death. Since, then, our Lord’s death and passion were not undergone by the law of human nature, but of His own free will, it says “as if of linen.” For when dead according to theflesh He was not dead according to the spirit, because “His soul was not left in hell, neither did His flesh see corruption.”⁸ And again He says: “No man takes My life from Me but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”⁹

 5. Pulchre autem non ait linteum, sed quasi linteum: linteum quippe mortificationis indicium est. Quoniam igitur mors dominicae passionis non humanae naturae lege, sed propriae uoluntatis subitur arbitrio, quasi linteum dicitur. Mortuus enim secundum carnem non est secundum spiritum mortuus, quia nec derelicta est anima eius in inferno nec caro eius uidit corruptionem. Et rursum nemo, inquit, tollit animam meam a me, sed ego pono eam a me ipso: potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam.

And so in this vessel of the Gospels let down from heaven, that is written by the Holy Ghost, all the nations which were formerly outside the observance of the law and reckoned as unclean now flow together through belief in the faith that they may to their salvation be turned away from the worship of idols and be serviceable for health-giving food, and are brought to Peter and cleansed by the voice of the Lord. But at the ninth hour, penetrating to hades, He there by the brightness of His splendour extinguished the indescribable darkness of hell, and, bursting its brazen gates and breaking the iron bars brought away with Him to the skies the captive band of saints which was there shut up and detained in the darkness of inexorable hell,¹⁰ and, by taking away the fiery sword, restored to paradise its original inhabitants by his pious confession.

 6. In hoc itaque euangeliorum uase caelitus destinato, id est Spiritu sancto perscripto, omnes gentes, quae quondam extra obseruantiam legis positae habebantur inmundae, per credulitatem fidei confluentes, ut ab idolorum cultu salubriter immolentur atque ad salutarem escam proficiant, Petro purificatae uoce dominica deferuntur. Hora uero nona inferna penetrans inextricabiles Tartari tenebras coruscatione sui splendoris extinxit portasque aereas eius effringens et seras ferreas conterens captiuitatem sanctorum, quae clausa tenebris inmitis tenebatur inferni, salubriter captam secum transuexit ad caelos, igneaque romphaea summota antiquum incolam paradiso pia confessione restituit.

At the same hour, too, Cornelius, the centurion, continuing with his customary devotion in his prayers, is made aware through the converse of the angel with him that his prayers and alms are remembered before the Lord, and at the ninth hour the mystery¹¹ of the calling of the Gentiles is clearly shown to him, which had been revealed to Peter in his ecstasy of mind at the sixth hour. In another passage, too, in the Acts of the Apostles, we are told as follows about the same time: “But Peter and John went up into the temple at the hour of prayer, the ninth hour.”¹²

 7. Eadem quoque hora Cornelius centurio in precibus solita deuotione persistens commemorationem orationum et elemosynarum suarum ante Dominum factam angelo sibi conloquente cognoscit, palamque ei hora nona uocationis gentium sacramenta panduntur, quae Petro in excessu mentis hora sexta fuerant reuelata. Alio quoque loco de eodem tempore in Actibus apostolorum ita narratur : Petrus autem et Iohannes ascendebant in templum ad horam orationis nonam.

And by these notices it is clearly proved that these hours were not without good reason consecrated with religious services by holy and apostolic men, and ought to be observed in like manner by us, who, unless we are compelled, as it were, by some rule to discharge these pious offices at least at stated times,either through sloth or through forgetfulness,or being absorbed in business, spend the wholeday without engaging in prayer. But concerning the evening sacrifices what is to be said,since even in the Old Testament these areordered to be offered continually by the law of Moses?

 8. Quibus liquido conprobatur non inmerito a sanctis et apostolicis uiris has horas religiosis obsequiis consecratas a nobis quoque obseruari similiter oportere : qui nisi uelut lege quadam soluere haec pietatis officia saltim statutis temporibus adigamur, totum diei spatium obliuione aut desidia uel occupationibus inuoluti absque orationis interpellatione consumimus. De uespertinis autem sacrificiis quid dicendum, quae iugiter offerri etiam in ueteri testamento lege Moysaica sanciuntur?

For that the morning whole-burnt offerings and evening sacrifices were offered every day continually in the temple, although with figurative offerings, we can show from that which is sung by David: “Let my prayer be set forth in Thy sight as the incense, and let the lifting up of my hands be an evening sacrifice,”¹³ in which place we can understand it in a still higher sense of that true evening sacrifice which was given by the Lord our Saviour in the evening to the Apostles at the Supper, when He instituted the holy mysteries of the Church, and of that evening sacrifice which He Himself, on the following day, in the end of the ages, offered up to the Father by the lifting up of His hands for the salvation of the whole world;

 9. Holocausta enim matutina et sacrificia uespertina cunctis diebus in templo, licet figuralibus hostiis, etiam ex eo probare possumus indesinenter oblata, quod Dauid canitur : Dirigatur oratio mea sicut incensum in conspectu tuo: eleuatio manuum mearum sacrificium uespertinum. Quo in loco de illo quoque uero sacrificio uespertino sacratius intellegi potest, quod uel uespere a Domino Saluatore cenantibus apostolis traditur, cum initiaret ecclesiae sacrosancta mysteria, uel quod ipse die postero sacrificium uespertinum in fine scilicet saeculorum eleuatione manuum suarum pro salute mundi totius oblatus est Patri.

which spreading forth of His hands on the Cross is quite correctly called a “lifting up.” For when we were all lying in hades He raised us to heaven, according to the word of His own promise when He says: “When I am lifted up from the earth, I will draw all men unto Me.”¹⁴ But concerning Martins, that also teaches us which it is customary every day to sing at it: “O God, my God, to Thee do I watch at break of day;” and “I will meditate on Thee in the morning;” and “I prevented the dawning of the day and cried;” and again, “Mine eyes to Thee have prevented the morning, that I might meditate on Thy words.”¹⁵

 10. Quae extensio manuum eius in patibulo satis proprie eleuatio nuncupatur. Omnes enim nos in inferno iacentes eleuauit ad caelos secundum promissionis eius sententiam dicentis : Cum exaltatus fuero a terra, omnia traham ad me ipsum. De matutine uero sollemnitate etiam illud nos instruit, quod in ipsa cotidie decantari solet : Deus, Deus meus, ad te de luce uigilio, et : In matutinis meditabor in te, et : Praeueni in maturitate, et clamaui, et rursum : Praeuenerunt oculi mei ad diluculum : ut meditarer eloquia tua.

At these hours too that householder in the Gospel hired labourers into his vineyard. For thus also is he described as having hired them in the early morning, which time denotes the Mattin office; then at the third hour; then at the sixth; after this, at the ninth; and last of all, at the eleventh,¹⁶ by which the hour of the lamps¹⁷ is denoted.¹⁸

 11. In his quoque horis etiam ille euangelicus pater familias operarios conduxit in uineam suam. Ita enim et ille primo mane conduxisse describitur, quod tempus designat matutinam nostram sollemnitatem, dein tertia, inde sexta, post haec nona, ad extremum undecima, in qua lucernaris hora signatur.

CHAPTER 4.How the Mattin office was not appointed by an ancient tradition but was started in our own day for a definite reason.

CAPUT IV. Matutinam, quam nos primae horae solemnitatem appellamus, non antiqua traditione statutam, sed nostro tempore adinventam esse.

But you must know that this Mattins, which is now very generally observed in Western countries, was appointed as a canonical office in our own day, and also in our own monastery, where our Lord Jesus Christ was born of a Virgin and deigned to submit to growth in infancy as man, and where by His Grace He supported our own infancy, still tender in religion, and, as it were, fed with milk.¹⁹ For up till that time we find that when this office of Mattins (which is generally celebrated after a short interval after the Psalms and prayers of Nocturns in the monasteries of Gaul) was finished, together with the daily vigils, the remaining hours were assigned by our Elders to bodily refreshment.

                IV. Sciendum tamen hanc matutinam, quae nunc obseruatur in occiduis uel maxime regionibus, canonicam functionem nostro tempore in nostroque monasterio primitus institutam, ubi Dominus noster Iesus Christus natus ex uirgine humanae infantiae suscipere incrementa dignatus nostram quoque adhuc in religione teneram et lactantem infantiam sua gratia confirmauit. Vsque ad illud enim tempus matutina hac sollemnitate, quae expletis nocturnis psalmis et orationibus post modicum temporis interuallum solet in Galliae monasteriis celebrari cum cotidianis uigiliis pariter consummata religuas horas refectioni corporum deputatas a maioribus nostris inuenimus.

But when some rather carelessly abused this indulgence and prolonged their time for sleep too long, as they were not obliged by the requirements of any service to leave their cells or rise from their beds till the third hour; and when, as well as losing their labour, they were drowsy from excess of sleep in the daytime, when they ought to have been applying themselves to some duties, (especially on those days when an unusually oppressive weariness was caused by their keeping watch from the evening till the approach of morning), a complaint was brought to the Elders by some of the brethren who were ardent in spirit and in no slight measure disturbed by this carelessness, and it was determined by them after long discussion and anxious consideration that up till sunrise, when they could without harm be ready to read or to undertake manual labour, time for rest should be given to their wearied bodies, and after this they should all be summoned to the observance of this service and should rise from their beds, and by reciting three Psalms andprayers (after the order anciently fixed for the observance of Tierce and Sext, to signify the confession of the Trinity)²⁰ should at the same time by an uniform arrangement put an end to their sleep and make a beginning to their work.

 2. Verum cum hac abutentes indulgentia neglegentiores quique indutias somni longius protelarent, quippe quos uel cellas progredi uel de suis stratis consurgere ante horam tertiam nulla conuentus ullius necessitas inuitaret, et cum operationis iactura tempore quoque diei, quo nonnullis oportebat officiis inhaerere, soporis nimietate torperent, in his praesertim diebus, quibus a uespertinis horis excubias usque ad aurorae uiciniam celebrantibus nascebatur onerosior lassitudo, quorundam illic fratrum feruentium spiritu, quibus hoc neglegentiae genus haud leuiter displiceret, ad seniores querella delata decretum est ab eis diutino tractatu et consultatione sollicita, ut usque ad ortum solis, quo iam sine offensione uel lectio parari uel opus manuum posset adsumi, fessis corporibus refectione concessa inuitati post haec religionis huius obseruantia cuncti pariter e suis stratis consurgerent, ac tribus psalmis et orationibus celebratis secundum modum, qui antiquitus in obseruatione tertiae uel sextae trinae confessionis exemplo statutus est, et somno deinceps finem et initium operationi aequali moderamine simul facerent.

And this form, although it may seem to have arisen out of an accident and to have been appointed within recent memory for the reason given above, yet it clearly makes up according to the letter that number which the blessed David indicates (although it can be taken spiritually): “Seven times a day do I praise Thee because of Thy righteous judgments.”²¹ For by the addition of this service we certainly hold these spiritual assembliesseven times a day, and are shown to sing praises to God seven times in it.²² Lastly, though this same form, starting from the East, has most beneficially spread to these parts, yet still in some long-established monasteries In the East, which will not brook the slightest violation of the old rules of the Fathers, it seems never to have been introduced.²³

 3. Qui typus licet ex occasione uideatur inuentus et recenti memoria pro causa qua diximus statutus appareat, tamen illum numerum, quem designat beatus Dauid, quamquam spiritalem quoque habeat intellectum, secundum litteram manifestissime supplet : Septies in die laudem dixi tibi, super iudicia iustitiae tuae. Hac enim adiecta sollemnitate septies sine dubio spiritales hos conuentus in die facientes septies in ea laudes Domino dicere conprobamur. Denique cum hic idem typus de Oriente procedens huc usque fuerit utilissime propagatus, in nonnullis nunc usque per Orientem antiquissimis monasteriis, quae nequaquam uetustissimas regulas patrum uiolari patiuntur, minime uidetur admissus.

CHAPTER 5.How they ought not to go back to bed again after the Mattin prayers.

CAPUT V Quod post matutinas orationes ad somnum reverti non oporteat.

But some in this province, not knowing the reason why this office was appointed and introduced, go back again to bed after their Mattin prayers are finished, and in spite of it fall into that very habit to check which our Elders instituted this service. For they are eager to finish it at that hour, that an opportunity maybe given, to those who are inclined to be indifferent and not careful enough, to go back to bed again, which most certainly ought not to be done (as we showed more fully in the previous book when describing the service of the Egyptians),²⁴ for fear least the force of our natural passions should be aroused and stain that purity of ours which was gained by humble confession and prayers before the dawn, or some illusion of the enemy pollute us, or even the repose of a pure and natural sleep interfere with the fervour of our spirit and make us lazy and slothful throughout the whole day, as we are chilled by the sluggishness caused by sleep.

                V. Cuius sollemnitatis ratio cur statuta sit uel inuenta, in hac prouincia nonnulli ignorantes expletis matutinis hymnis rursum reuertuntur ad somnum, in illam causam nihilominus incidentes, ob quam conpescendam haec a senioribus nostris sollemnitas instituta est. Illa namque hora eam consummare festinant, qua neglegentioribus minusque sollicitis rursum dormiendi reddatur occasio. Quod omnimodis fieri non oportet, sicut in superiore libello describentes Aegyptiorum synaxin plenius exposuimus, ne purificationem nostram confessione supplici et antelucanis orationibus adquisitam uel emergens quaedam redundantia umorum naturalium polluat uel inlusio corrumpat inimici, uel certe intercedens etiam puri ac simplicis somni refectio interrumpat spiritus nostri feruorem ac tepefactos somni torpore per totum diei spatium inertes deinceps ignauosque traducat.

And to avoid this the Egyptians, and especially as they are in the habit of rising at fixed times even before the cock-crow, when the canonical office²⁵ has been celebrated, afterwards prolong their vigils even to daylight, that the morning light when it comes on them may find them established in fervour of spirit, and keep them still more careful and fervent all through the day, as it has found them prepared for the conflict and strengthened against their daily struggle with the devil by the practice of nocturnal vigils and spiritual meditation.

 2. Quod Aegyptii ne incurrant, et quidem cum soleant certis temporibus etiam ante gallorum cantum consurgere, missa canonica celebrata usque ad lucem post haec uigilias extendunt, ut eos superueniens lux matutina in hoc feruore spiritus repperiat constitutos ac per totum diei tempus feruentiores sollicitioresque custodiat, praeparatos eos suscipiens ad conflictum et contra diurnam conluctationem diaboli nocturnarum exercitio uigiliarum ac spiritali meditatione firmatos.

CHAPTER 6. How no change was made by the Elders in the ancient system of Psalms when the Martin office was instituted.

CAPUT VI. Quod nihil sit a senioribus immutatum de antiquo ordine psalmorum, cum matutina statueretur solemnitas.

But this too we ought to know, viz., that no change was made in the ancient arrangement of Psalms by our Elders who decided that this Mattin service should be added;²⁶ but that office²⁷ was always celebrated in their nocturnal assemblies according to the same order as it had been before. For the hymns which in this country they used at the Mattin service at the close of the nocturnal vigils, which they are accustomed to finish after the cock-crowing and before dawn, these they still sing in like manner; viz., Ps. 148, beginning “0 praise the Lord from heaven,” and the rest which follow; but the 50th Psalm and the 62nd, and the 89th have, we know, beenassigned to this new service. Lastly, throughout Italy at this day, when the Mattin hymns are ended, the 50th Psalm is sung in all the churches, which I have no doubt can only have been derived from this source.

VI. Illud quoque nosse debemus nihil a nostris senioribus, qui hanc eandem matutinam sollemnitatem addi debere censuerunt, de antiqua psalmorum consuetudine inmutatum, sed eodem ordine missam quo prius in nocturnis conuentibus perpetuo celebratam. Etenim hymnos, quos in hac regione ad matutinam excepere sollemnitatem, in fine nocturnarum uigiliarum, quas post gallorum cantum ante auroram finire solent, similiter hodieque decantant, id est centesimum quadragensimum octauum psalmum, cuius initium est Laudate Dominum de caelis et reliquos qui sequuntur. Quinquagensimum uero psalmum et sexagensimum secundum et octogensimum nonum huic nouellae sollemnitati fuisse deputatos. Denique per Italiam hodieque consummatis matutinis hymnis quinquagensimus psalmus in uniuersis ecclesiis canitur, quod non aliunde quam exinde tractum esse non dubito.

CHAPTER 7. How one who does not come to the daily prayer before the end of the first Psalm is not allowed to enter the Oratory; but at Nocturnes a late arrival up to the end of the second Psalm can be overlooked.

CAPUT VII. Quod ei qui ad diurnam orationem, antequam primus finiatur psalmus, non occurrerit, oratorium introire non liceat: in nocturnis autem usque ad finem secundi psalmi veniabilis mora sit.

But one who at Tierce, Sext, or None has not come to prayer before the Psalm is begun and finished does not venture further to enter the Oratory nor to join himself to those singing the Psalms; but, standing outside, he awaits the breaking-up of the congregation,²⁸ and while they are all coming out does penance lying on the ground, and obtains absolution for his carelessness and lateness, knowing that he can in no other way expiate the fault of his sloth, nor can ever be admitted to the service which will follow three hours later, unless he has been quick to make satisfaction at once for his present negligence by the help of true humility.

VII. Is uero, qui in tertia, sexta uel nona, priusquam coeptus finiatur psalmus, ad orationem non occurrerit, ulterius oratorium introire non audet nec semet ipsum admiscere psallentibus, sed congregationis missam stans pro foribus praestolatur, donec egredientibus cunctis summissa in terram paenitentia neglegentiae suae uel tarditatis inpetret ueniam, sciens nequaquam se posse desidiae suae noxam aliter expiare, sed ne in ea quidem quae post tres horas erit secutura sollemnitate admittendum, nisi pro neglegentia praesenti confestim uera humilitate subnixus satisfacere festinarit.

But in the nocturnal assemblies a late arrival up to the second Psalm is allowed, provided that before the Psalm is finished and the brethren bow down in prayer he makes haste to take his place in the congregation and join them; but he will most certainly be subjected to the same blame and penance which we mentioned before if he has delayed ever so little beyond the hour permitted for a late arrival.²⁹

 2. In nocturnis uero conuenticulis usque ad secundum psalmum praebetur tardanti dilatio, ita dumtaxat, ut, antequam finito eodem psalmo fratres in oratione procumbant, semet ipsum congregationi inserere atque admiscere festinet, eidem procul dubio increpationi ac paenitentiae quam praediximus subiciendus, si ultra praestitutam dilationis horam uel modicum retardarit.

CHAPTER 8. Of the Vigil service which is celebrated on the evening preceding the Sabbath; of its length, and the manner in which it is observed.

CAPUT VIII. Vigiliae, quae a vespera illucescente sabbato celebrantur, quem temporis modum teneant, vel quo ordine celebrentur.

In the winter time, however, when the nights are longer, the Vigils,³⁰ which are celebrated every week on the evening at the commencing the Sabbath, are arranged by the elders in the monasteries to last till the fourth cock-crow- ing, for this reason, viz., that after the watch through the whole night they may, by resting their bodies for the remaining time of nearly two hours, avoid flagging through drowsiness the whole day long, and be content with repose for this short time instead of resting the whole night.

                VIII. Sane uigilias, quae singulis ebdomadibus a uespera inlucescente sabbato celebrantur, idcirco seniores hiemali tempore, quo noctes sunt longiores, usque ad quartum gallorum cantum per monasteria moderantur, ut post excubias totius noctis reliquis duabus ferme horis reficientes corpora sua nequaquam per totum diei spatium somni torpore marcescant, requie breuis huius temporis pro totius noctis refectione contenti.

And it is proper for us, too, to observe this with the utmost care, that we may be content with the sleep which is allowed us after the office of Vigils up to daybreak,—i.e., till the Mattin Psalms,³¹ —and afterwards spend the whole day in work and necessary duties, lest through weariness from the Vigils, and feebleness, we might be forced to take by day the sleep which we cut off from the night, and so be thought not to have cut short our bodily rest so much as to have changed our time for repose and nightly retirement. For our feeble flesh could not possibly be defrauded of the whole night’s rest and yet keep its vigour unshaken throughout the following day without sleepiness of mind and heaviness of spirit, as it will be hindered rather than helped by this unless after Vigils are over it enjoys a short slumber.

 2. Quod nos quoque omni obseruatione custodire conueniet, ut scilicet contenti somno, qui nobis post uigiliarum missam usque ad lucis indulgetur aduentum, id est usque ad matutinos psalmos, totum deinceps diem in opere ac necessariis ducamus officiis, ne somnum, quem nocti subtraximus, resumere per diem uigiliarum lassitudine et inanitate conpulsi non tam requiem corpori subtraxisse quam quietis tempus et refectionem nocturnam commutasse uideamur. Nullatenus enim poterit fragilis caro ita totius noctis quiete fraudari, ut per consequentem diem sine dormitatione mentis animique torpore inconcussam possit seruare uigilantiam, quae inpedietur ex hoc potius quam iuuabitur, nisi post uigiliarum missam somni quantulumcumque gustauerit.

And, therefore, if, as we have suggested, at least an hour’s sleep is snatched before daybreak, we shall save all the hours of Vigils which we have spent all through the night in prayer, granting to nature what is due to it, and having no necessity of taking back by day what we have cut off from the night. For a man will certainly have to give up everything to this flesh if he tries, not in a rational manner to withhold a part only, but to refuse the whole, and (to speak candidly) is anxious to cut off not what is superfluous but what is necessary.

 3. Et idcirco saltim unius horae sopor, quemadmodum diximus, ante lucis aduentum si fuerit inpertitus, lucrabimur omnes uigiliarum horas, quas tota nocte in oratione consumpsimus, inpertientes naturae quod suum est nec habentes necessitatem resumendi per diem quod nocti subtraximus. Totum enim carni huic procul dubio reddet, quisquis ei non rationabiliter partem subtrahere, sed totum temptauerit denegare et ut uerius dixerim non superflua, sed necessaria uoluerit amputare.

Wherefore Vigils have to be made up for with greater interest if they are prolonged with ill-considered and unreasonable length till daybreak. And so they divide them into an office in three parts, that by this variety the effort may be distributed and the exhaustion of the body relieved by some agreeable relaxation. For when standing they have sung three Psalms antiphonally,³² after this, sitting on the ground or in very low stalls, one of them repeats three Psalms, while the rest respond, each Psalm being assigned to one of the brethren, who succeed each other in turn; and to these they add three lessons while still sitting quietly. And so, by lessening their bodily exertion, they manage to observe their Vigils with greater attention of mind.³³

 4. Propter quod maiore faenore necesse est uigilias conpensari, si fuerint usque ad lucem inconsiderata atque inrationabili nimietate protractae. Ideoque eas tripertitis distingunt officiis, ut labor hac diuersitate diuisus delectatione quadam defectionem corporis releuet. Nam cum stantes antiphona tria concinuerint, humi post haec uel sedilibus humillimis insidentes tres psalmos uno modulante respondent, qui tamen singuli a singulis fratribus uicissim succeddentibus sibi praebentur, atque his sub eadem quiete residendi ternas adiciunt lectiones. Itaque fit ut corporeum minuentes laborem uigilias suas maiore intentione mentis exerceant.

CHAPTER 9. The reason why a Vigil is appointed as the Sabbath day dawns, and why a dispensation from fasting is enjoyed on the Sabbath all through the East.

CAPUT IX. Quare illucescente die sabbati Vigiliae statutae sint, et quare per omnem Orientem, absolutio jejunii in die sabbati praesumatur.

And throughout the whole of the East it has been settled, ever since the time of the preaching of the Apostles, when the Christian faith and religion was rounded, that these Vigils should be celebrated as the Sabbath dawns,³⁴ for this reason,—because, when our Lord and Saviour had been crucified on the sixth day of the week, the disciples, overwhelmed by the freshness of His sufferings, remained watching throughout the whole night, giving no rest or sleep to their eyes. Wherefore, since that time, a service of Vigils has been appointed for this night, and is still observed in the same way up to the present day all through the East.

VIIII. Quas a tempore praedicationis apostolicae, quo religio ac fides christiana fundata est, per uniuersum Orientem idcirco statutum est inlucescente sabbato debere celebrari, quod Domino ac Saluatore nostro sexta sabbati crucifixo discipuli adhuc recenti eius passione perculsi peruigiles tota nocte manserunt, nullatenus quietis somnum suis oculis indulgentes. Quamobrem ex illo tempore huic nocti deputata uigiliarum sollemnitas usque in hodiernum diem per uniuersum Orientem similiter obseruatur.

And so, after the exertion of the Vigil, a dispensation from fasting, appointed in like manner for the Sabbath by apostolic men,³⁵ is not without reason enjoined in all the churches of the East, in accordance with that saying of Ecclesiastes, which, although it has another and a mystical sense, is not misapplied to this, by which we are charged to give to both days—that is, to the seventh and eighth equally—the same share of the service, as it says: “Give a portion to these seven and also to these eight.”³⁶

 2. Ideoque et absolutio ieiunii post laborem uigiliarum totidem apostolicis uiris in die sabbato statuta non inmerito praesumitur per uniuersas ecclesias Orientis, secundum illam quoque Ecclesiastis sententiam, quae licet habeat et alium mysticum sensum, tamen ab hoc quoque non abhorret, quo utrique diei, id est ebdomadi pariter et ogdoadi eandem partem sollemnitatis inpertire praecipimur, ita dicentis : Da partem his septem et quidem his octo.

For this dispensation from fasting must not be understood as a participation in the Jewish festival by those above all who are shown to be free from all Jewish superstition, but as contributing to that rest of the wearied body of which we have spoken; which, as it fasts continually for five days in the week all through the year, would easily be worn out and fail, unless it were revived by an interval of at least two days.

 3. Non enim ad communionem festiuitatis iudaicae absolutio ista ieiunii reputanda est, his praesertim qui ab omni iudaica superstitione alieni monstrantur, sed ad refectionem quam diximus lassi corporis pertinere, quod per totas anni septimanas iugiter quinis diebus ieiunans, nisi duobus saltim interpositis refocilatum fuerit, facile lassescit ac deficit.

CHAPTER 10. How it was brought about that they fast on the Sabbath in the city.

CAPUT X. Unde factum sit, ut in Urbe die sabbati jejunetur.

But some people in some countries of the West, and especially in the city,³⁷ not knowing the reason of this indulgence, think that a dispensation from fasting ought certainly not to be allowed On the Sabbath, because they say that on this day the Apostle Peter fasted before his encounter with Simon.³⁸ But from this it is quite clear that he did this not inaccordance with a canonical rule, but rather through the needs of his impending struggle. Since there, too, for the same purpose, Peter seems to have imposed on his disciples not a general but a special fast, which he certainly would not have done if he had known that it was wont to be observed by canonical rule: just as he would surely have been ready to appoint it even on Sunday, if the occasion of his struggle had fallen upon it: but no canonical rule of fasting would have been made general from this, because it was no general observance that led to it, but a matter of necessity, which forced it to be observed on a single occasion.

X. Cuius moderationis causam nonnulli in quibusdam occidentalibus ciuitatibus ignorantes et maxime in urbe idcirco putant absolutionem sabbati minime debere praesumi, quod apostolum Petrum in eodem die contra Simonem conflictaturum adserunt ieiunasse. Ex quo magis apparet hoc eum non canonica consuetudine fecisse, sed praesentis potius necessitate conflictus, siquidem et ibi pro hac eadem re non generale, sed speciale uideatur Petrus discipulis suis indixisse ieiunium. Quod utique non fecisset, si scisset illud canonica consuetudine solere seruari, idem procul dubio etiam dominico die paratus indicere, si certaminis ipsius in eum conpetisset occasio. Nec tamen ex hoc statim canonica fuisset ieiunii regula promulganda, quod non generalis obseruatio statuerat, sed ut semel fieret ratio necessitatis extorserat.

CHAPTER 11. Of the points in which the service held on Sunday differs from what is customary on other days.

CAPUT XI. In quo dominicae diei solemnitas ab aliorum dierum consuetudine diversa teneatur.

But we ought to know this, too, that on Sunday only one office³⁹ is celebrated before dinner, at which, out of regard for the actual service⁴⁰ and the Lord’s communion, they usea more solemn and a longer service of Psalms and prayers and lessons, and so consider that Tierce and Sext are included in it. And hence it results that, owing to the addition of the lessons, there is no diminution of the amount of their devotions, and yet some difference is made, and an indulgence over other times seems to be granted to the brethren out of reverence for the Lord’s resurrection; and this seems to lighten the observance all through the week, and, by reason of the difference which is interposed, it makes the day to be looked forward to more solemnly as a festival, and owing to the anticipation of it the fasts of the coming week are less felt. For any weariness is always borne with greater equanimity, and labour undertaken without aversion, if some variety is interposed or change of work succeeds.

XI. Verum ne hoc quidem ignorandum die dominica unam tantummodo missam ante prandium celebrari, in qua psalmorum atque orationum seu lectionum pro ipsius collectae uel communionis dominicae reuerentia sollemnius aliquid ac propensius inpendentes in ipsa tertiam sextamque pariter consummatam reputant. Itaque fit ut et de obsequiis orationum nihil inminuatur adiectione scilicet lectionum, et nihilominus differentia quaedam uel remissio uideatur fratribus indulgeri pro reuerentia dominicae resurrectionis prae cetero tempore, quae et totius septimanae uideatur obseruantiam relaxare, et pro hac ipsa quae intermiscetur quadam differentia eundem diem uelut festiuum prouocet rursum sollemnius expectari, minusque faciat ebdomadis uenturae ieiunia huius expectatione sentiri. Semper enim aequanimius quaelibet fatigatio sustinetur et sine fastidio labor inpenditur, si interiecta ei uicissitudo quaedam uel operis inmutatio qualiscumque succedat.

CHAPTER 12. Of the days on which, when supper is provided for the brethren, a Psalm is not said as they assemble for the meals as is usual at dinner.

CAPUT XII. Quibus diebus, cum coena fratribus exhibetur, accedentibus ad refectionem psalmus non dicatur, sicut fieri in prandiis solet.

Lastly, also, on those days,—i.e., on Saturday and Sunday,—and on holy days, on which it is usual for both dinner and supper to be provided for the brethren, a Psalm is not said in the evening, either when they come to supper or when they rise from it, as is usual at their ordinary dinner⁴¹ and the canonical refreshment on fast days, which the customary Psalms usually precede and follow. But they simply make a plain prayer and come to supper, and again, when they rise from it, conclude with prayer alone; because this repast is something special among the monks: nor are they all obliged to come to it, but it is only for strangers who have come to see the brethren, and those whom bodily weakness or their own inclination invites to it.

XII. Denique etiam in ipsis diebus, id est sabbato uel dominica seu feriatis temporibus, quibus prandium pariter et cena solet fratribus exhiberi, psalmus ad uesperam non dicitur, id est nec cum accedunt ad cenam nec cum ab ipsa consurgunt, ut solet fieri in sollemnibus prandiis uel canonica ieiuniorum refectione, quam et praecedere consuetudinarii psalmi solent et subsequi: sed tantummodo simplici oratione facta accedunt ad cenam eamque rursum consurgentes ab ipsa sola oratione concludunt, quod scilicet extraordinaria sit inter monachos ista refectio nec omnes ad eam conuenire cogantur, nisi aut peregrini qui superuenerint fratres aut hi, quos infirmitas corporis aut propria inuitat uoluntas.