Communal Rule

Regula Coenobialis

1. Of confession before meat or entering our beds, and of keeping grace at table, likewise also of silence.

1. De confessione ante mensam sive lectorum introitum, et custodienda benedictione ad mensam, similiter et silentio.

2. That the lamp should be blessed, and of him who has called anything his own, and of the management of the knife at table, and of him who has lost anything in serving, and of prostration in the synaxis, and of him who has lost the crumbs.

2. Ut lucerna signata fiat, et qui suum proprium aliquid dixerit, et de observatione cultelli ad mensam, et qui ministrando aliquid perdiderit, et de humiliatione in sinaxi, et qui perdiderit micas.

3. Of him who has lost anything carelessly, and who has spilt anything on the table, and who on leaving the house has not bowed himself for prayer, and who forgets the prayer before work, and who eats without grace, and who on returning home has not bowed himself, and of him who has confessed all this.

3. De eo qui aliquid neglegenter perdiderit, et qui effuderit aliquid super mensam, et qui egrediens domum non se humiliaverit ad orationem, et qui obliviscitur orationem ante opus, et qui comedit sine benedictione, et qui regrediens domum non se curvaverit, et de eo qui haec omnia confessus fuerit.

4. He who at the beginning of a psalm has not chanted well, and who has bitten the Lord’s chalice with his teeth, and who has not kept his place, and who has laughed in the synaxis, and who receives blessed bread, and who forgets to make the offering. Of idle tales and of self-excuse, and of setting counsel against counsel, and of striking the altar.

4. Qui in exordio psalmi bene non cantaverit, et qui calicem domini dentibus pertunderit, et qui ordinem suum non custodierit, et qui riserit in sinaxi, et qui eulogias accipit, et qui obliviscitur oblationem facere. De fabulis otiosis et de excusatione et de consilio contra consilium et de altare concusso.

5. Of him who utters a loud speech, and who excuses himself, and who contradicts a brother in pointing something out, and that those who excuse themselves are not the sons of God.

5. De eo qui profert sermonem altum, et qui se excusat, et qui fratri aliquid indicando contradicit, et quod excusantes se non sint filii dei.

8. Of him who has said a proud word, and who utters a loud speech, and who conceals someone’s fault until he may utter it for a bad end, and who censures another’s works, and who utters reproof against reproof.

6. De eo qui superbum verbum dixerit, et qui profert sermonem altum, et qui abscondit alicuius crimen donec proferat illud in malum, et qui reprehendit alterius opera, et qui profert correptionem contra correptionem.

7. Of him who slanders another, and of the argumentative, and him who censures his superior, and of him who has been melancholy, and who entices his brother to evil, and who condemns another’s obedience.

7. De eo qui detrahit alterum et de contentioso, et qui reprehendit superiorem sibi, et de eo qui tristis fuerit, et qui consanguineum suum sollicitat ad malum, et qui vituperat alterius obsequium.

8. Of him who instructs his brother against his own senior, and who gainsays his case to his prior, and who does not ask pardon when reproved, and who wishes to be the visitor of others, and those who visit the kitchen without orders, and who go outside the bounds, and who speak together when forbidden, and who say that they are not permitted to do what they are asked, and of those who say ‘We are doing what you tell us,’ and who knowingly transgress, and of him whose chrismal has fallen off.

8. De eo qui docet consanguineum suum contra seniorem suum, et qui priori suo causam suam contradicit, et qui non postulat veniam cum corripitur, et qui visitator vult esse aliorum, et qui coquinam visitant iniussi, et qui extra claustra egrediuntur, et qui conlocuntur invicem prohibiti, et qui dicunt quod non licet eis facere rogata, et de his qui dicunt ‘Facimus quod dicis,’ et qui scientes transgrediuntur, et cui ceciderit suum crismal.

9. Of him who utters an idle word, and of brethren doing penance, and of minor penances.

9. De eo qui profert verbum otiosum, et de paenitentibus fratribus, et de minutis paenitentiis.

10. Of a brother who has been disobedient, and who says and does not, and who murmurs, and who fails to seek pardon or excuses himself, and who provokes two brethren to anger, and of lying, and of him who contradicts a brother, and who breaks a commandment, and who does the work enjoined him with negligence, and who slanders his abbot, and who forgets or loses something out of doors.

10. De fratre qui inoboediens fuerit, et qui dicit et non facit, et qui murmurat, et qui veniam non petit aut se excusat, et qui duos fratres ad iracundiam provocat, et de mendatio, et qui contradicit fratri, et qui interrumpit mandatum, et qui neglegenter facit opus sibi iniunctum, et qui detractaverit abbatem suum, et qui aliquid obliviscitur foras vel perdiderit.

11. Of him who speaks with a lay person, and who completes his work and then does something without orders, and of him who is double-tongued, and who eats in a strange house, and who tells a past sin, and who on returning from the world tells also of worldly things, and of him who is the accomplice of one who does something contrary to the injunction of the rule.

11. De eo qui loquitur cum saeculare, et qui opus suum perficit et postea sine iussione aliquid fecerit, et de eo qui bilinguis fuerit, et qui manducaverit in domo aliena, et qui narraverit peccatum praeteritum, et qui de saeculo rediens et saecularia narraverit, et de eo qui consentit ei qui aliquid facit contra regulae praeceptum.

12. Of him who excites wrath in his brother, and of him who does not come to grace at table, and who sleeps at prayer, and who does not respond ‘Amen’, and who neglects an hour-office, and who does not hear the call to prayer, and who communicates in his night-garment.

12. De eo qui suscitat furorem fratri suo, et de eo qui non venit ad orationem super mensam, et qui dormierit ad orationem, et qui non responderit ‘Amen’, et qui transgressus fuerit horam, et qui non audierit sonitum orationis, et qui cum nocturno cingulo communicaverit.

13, Of him who on the fourth and sixth day eats before nones, and who tells a lie, and who sleeps in the same house as a woman, and who does not close the church behind him, and who spits in church, and who is forgetful of psalmody.

13. De eo qui quarta et sexta feria ante nonam manducaverit, et qui dixerit mendacium, et qui dormierit cum muliere in domo una, et qui non claudit ecclesiam post se, et qui sputaverit in ecclesia, et qui psallendi obliviscitur.

14. Of him who comes too slowly to some signal, and who makes a sound after the peace, and who enters with his head covered, and who does not ask a prayer, and who eats without praying, and who makes a noise during prayers, and who retains anger or melancholy.

14. De eo qui tardius ad aliquod signum venerit, et qui sonaverit post pacem, et qui velato capite intraverit, et qui non petit orationem, et qui manducat sine oratione, qui sonum fecerit dum oratur, et qui vel iram vel tristitiam retinet.

15. Of neglect in the offerings.

15. De neglegentia sacrificiorum.

A diversity of faults should be cured by the application of a diversity of penance. Therefore, my dearest brethren:

Diversitas culparum diversitatis paenitentiae medicamento sanari debet. Itaque, fratres karissimi

1. It has been ordained, my dearest brethren, by the holy fathers that we make confession before meat or before entering our beds or whenever it is opportune of all failings, not only mortal ones, but also of minor omissions’’ [cf. Caesar. Arelat. Serm. 235. 4]  since confession and penance free from death. Therefore not even the very small sins are to be omitted from confession, since, as it is written, He who  omits small things gradually declines’’ [seq. Ecclus. 19. 1]  so that confession should be made before meat, before entering our beds, or whenever it is opportune to make it.

1. Statutum est, fratres carissimi, a sanctis patribus, ut demus confessionem ante mensam sive ante lectorum introitum aut quandocumque fuerit facile de omnibus non solum capitalibus criminibus sed etiam de minoribus neglegentiis’’ [cf. Caesar. Arelat. Serm. 235. 4]  quia confessio et paenitentia de morte liberant. Ergo nec ipsa parva a confessione sunt neglegenda peccata, quia ut scriptum est, Qui parva neglegit  paulatim defluit’’ [seq. Ecclus. 19. 1]  ut detur confessio ante mensam, ante introitum lectulorum vel quandocumque fuerit facile dare.

Thus him who has not kept grace at table and has not responded ‘Amen’, it is ordained to correct with six blows. Likewise him who has spoken while eating, not because of the wants of another brother, it is ordained to correct with six. If one has called anything his own, with six blows. And him who has not blessed the spoon with which he sups with six blows, and him who has spoken with a shout, that is, has talked in a louder tone than the usual, with six blows.

Ergo qui non custodierit ad mensam benedictionem et non responderit ‘Amen’, sex percussionibus emendare statuitur. Simili modo qui locutus fuerit comedens non necessitate alterius fratris, VI emendare statuitur. Qui dixerit suum proprium aliquid, sex percussionibus. Et qui non signaverit coclear quo lambit sex percussionibus et qui locutus fuerit in plausu, id est altiore sono solito sonaverit, VI percussionibus.

2. If he has not blessed the lamp, that is, when it is lighted by a younger brother and is not presented to a senior for his blessing, with six blows. If he has called anything his own,’’ [cf. Basil. (transl. Rufin.) Interrog. 29, Cassian. Inst. iv. 13]  with six blows. If he has done some idle work, with six blows. Let him who has cut the table with a knife be corrected with ten blows. Whoever of the brethren, to whom the care of cooking or serving has been entrusted, has spilt any drop, it is ordained to correct him by prayer in church after the end of the office, so that the brethren pray for him. Let him who has forgotten the prostration at the synaxis, that is, at the office, namely the prostration in church after the end of each psalm, do penance likewise. In the same manner let him who has lost the crumbs be corrected by prayer in church; yet this small penance is only to be assigned to him, if it is something small that he has spilt.

2. Si non signaverit lucernam, hoc est cum accensa fuerit a iuniore fratre et non exhibeatur ad seniorem ad signandum, VI percussionibus. Si dixerit suum proprium aliquid,’’ [cf. Basil. (transl. Rufin.) Interrog. 29, Cassian. Inst. iv. 13]  VI percussionibus. Si aliquod opus vanum fecerit, sex percussionibus. Qui pertunderit cultello mensam, X percussionibus emendetur. Quicumque de fratribus, cui sollicitudo coquinandi vel ministrandi commissa est, quantulum quid effuderit, oratione in ecclesia post expletum cursum, ita ut fratres pro eo orent, emendare statuitur. Qui humiliationem in synaxi, id est in cursu, oblitus fuerit, haec est humiliatio in ecclesia post finem cuiuscumque psalmi, similiter paeniteat. Simili modo qui perdiderit micas oratione in ecclesia emendetur; ita tamen haec parva paenitentia ei iudicetur, si parvum quid effuderit.

3. But if through negligence or forgetfulness or failure of care he has lost more than usual either of fluids or of solids, let him do penance with a long pardon in church by prostrating himself without moving any limb while they sing twelve psalms at the twelfth hour. Or certainly if it is much that he spilt, according to the measures of beer or portions of whatever things he has lost in spilling through the occurrence of neglect, let him supply for an equal number of days what he had been accustomed to receive lawfully for his own use, and know that he has lost them to his cost, so that he drink water in place of beer. For what is spilt on the table and runs off it, we say that it suffices to seek pardon in his place.

3. Quod si ex neglegentia vel oblivione seu transgressione securitatis tam in liquidis quam in aridis amplius solito perdiderit, longa venia in ecclesia dum duodecim psalmos ad duodecimam canunt prostratus nullum membrum movens paeniteat. Vel certe si multum est quod effudit, quantos metranos de cervisa aut mensuras qualiumcumque rerum intercidente neglegentia effundens perdidit, supputans tot diebus illud quod in sumptus proprios rite accipere consueverat, sibi ea perdidisse sciat, ut pro cervisa aquam bibat. De effuso super mensam decidenteque extra eam veniam in discubitu petere dicimus sufficere.

Him who on leaving’’ [cf. Hieron. Epist. xxii. 37]  the house has not prostrated himself to ask a prayer, and after receiving a blessing has not sained himself, has not approached  the cross, it is ordained to correct with twelve blows. Likewise him who has forgotten the prayer before work or after work, with twelve blows.

Qui egrediens’’ [cf. Hieron. Epist. xxii. 37]  domum ad orationem poscendam non se humiliaverit et post acceptam benedictionem non se signaverit, crucem non adierit, XII percussionibus emendare statuitur. Similiter qui orationem ante opus aut post opus oblitus fuerit, XII percussionibus

And him who has eaten without a blessing, with twelve blows. And let him who on returning home has not bowed himself within the house to ask a prayer, be corrected with twelve blows. But the brother who has confessed all these things and others as far as deserves an imposition, with half penance, that is, a modified penance, and so with these matters; thus we ordain to apportion meanwhile.

. Et qui comederit sine benedictione, XII percussionibus. Et qui regrediens domum orationem petens non se curvaverit intra domum, XII percussionibus emendetur. Qui vero frater haec omnia confessus fuerit et cetera usque ad superpositionem, semipaenitentia id est media paenitentia, et de his similia; sic temperare interim.

4. Him who through a cough has not chanted well at the beginning of a psalm, it is ordained to correct with six blows. Likewise him who has bitten the cup of salvation with his teeth, with six blows. Him who has not followed the order for the sacrifice for celebrating, with six blows. A priest when celebrating who has not trimmed his nails, and a deacon, whose beard has not been shaved, him who receives the sacrifice, approaches the chalice, straight from farm-work, with six blows. And him who is smiling at the synaxis, that is, at the office of prayers, with six blows; if his laughter has broken out aloud, with an imposition, unless it has happened pardonably. A priest, when celebrating, and a deacon, who are holding the sacrifice, should beware lest they wander with roving eyes; and if they neglect this, they must be corrected with six blows. He who has forgotten his chrismal when hurrying out to some work, with five times five blows; if he has dropped it on the ground in a field, and found it at once, with five times ten blows; if he has hung it on a tree, with thrice ten, if it remains there overnight, with an imposition. He who with unclean hands receives the blessed bread, with twelve blows. He who forgets to make the oblation right until they go to Mass, with a hundred blows.

4. Qui tusse in exordio psalmi non bene decantaverit, VI percussionibus emendare statuitur. Similiter qui pertunderit dentibus calicem salutaris, VI percussionibus. Ordinem ad sacrificium qui non custodierit ad offerendum VI percussionibus. Sacerdos offerens, qui ungulas non dempserit, et diaconus cui barba non tonsa fuerit, de rustro sacrificium accipientem ad calicem accedentem, sex percussionibus. Et qui subridens in sinaxi, id est in cursu orationum, VI percussionibus; si in sonum risus eruperit, superpositione, nisi veniabiliter contigerit. Sacerdos offerens et diaconus sacrificium custodientes cavere ne vagis oculis oberrent; quod si neglexerint, sex percussionibus emendari. Qui oblitus fuerit chrismal pergens procul ad opus aliquod, quinis quinqueis percussionibus; si super terram in agro dimiserit et invenerit statim, denis quinqueis percussionibus; si in ligno illud levaverit, ter denis, si ibi maneat nocte, superpositione. Eulogias inmundus accipiens, XII percussionibus. Obliviscens oblationem facere usque dum itur ad offerendam C percussionibus.

He who tells idle tales to another, if he censures himself at once, with a mere pardon; but if he has not censured himself but has declined the way in which he ought to excuse them with an imposition of silence or fifty blows. He who brings forward an excuse honestly, when examination is made of something, and does not at once say in begging pardon,  ‘It is my fault, I am sorry,’ with fifty blows. He who honestly sets counsel against counsel, with fifty blows. He who has struck the altar, with fifty blows.

Fabulas otiosas proferens ad alterum, statim semet ipsum reprehendens, venia tantum; si autem se non reprehenderit sed detractaverit qualiter eas excusare debeat superpositione silentii aut L percussionibus. Excusationem proferens cum simplicitate quando in aliquo discutitur et non dicat statim veniam petens, ‘Mea culpa, paenitet me,’ L percussionibus. Consilium contra consilium cum simplicitate promens, L percussionibus. Qui altare concusserit, L percussionibus.

5. He who utters a loud speech without restraint, unless where there is need, with an imposition of silence or fifty blows. Let him who makes excuses for pardon do penance likewise. He who has replied to a brother on his pointing something out, ‘It is not as you say,’ except for seniors speaking honestly to juniors, with an imposition of silence or fifty blows; unless this only be allowed, that he should reply to his brother of equal standing, if there is something nearer the truth than what the other says and he remembers it, ‘If you recollect rightly, my brother,’ and the other on hearing this does not repeat his assertion, but humbly says, ‘I trust that you remember better; I have erred in speech by forgetfulness, and am sorry that I said ill.’ These are the words of the sons of God, if nothing be in rivalry, [as the apostle says,] nor in vain glory, but in lowliness of spirit each reckoning the other better than himself.’’ [Phil. 2. 3]  But let him who has excused himself be considered, not a spiritual son of God, but a carnal son of Adam.

5. Proferens sermonem altum sine suppressione, nisi ubi necessitas fuerit, superpositione silentii aut L percussionibus. Excusans ad veniam similiter paeniteat. Qui fratri aliquid indicanti responderit, ‘Non ita est ut dicis,’ praeter seniores iunioribus dicentes simpliciter, superpositione silentii aut L percussionibus; nisi hoc tantum licet, ut respondeat coaequali fratri suo, si veratius est aliquid quam ille dicit et recordatur, ‘Si bene recolis, frater,’ et alter haec audiens non adfirmet sermonem suum, sed humiliter dicat, ‘Spero quod tu melius recorderis; ego per oblivionem in verbo excessi, paenitet me quod male dixi.’ Ecce verba filiorum Dei, si nihil per contentionem, [ut ait apostolus,] neque per inanem gloriam sed per humilitatem spiritus alter alterum existimans superiorem sibi.’’ [Phil. 2. 3]  Ceterum qui se excusaverit non filius Dei spiritalis sed filius Adam carnalis iudicetur.

6. Whoever has not quickly fled to the haven of rest of the Lord’s humility, when opening the way of argument for others largely as he sticks to a word of pride, let him be cut off in his cell from the freedom of holy church in order to do penance, until his good will is made known, and through humility he be joined afresh to the holy congregation.

6. Quique non cito ad portum requiei humilitatis dominicae confugerit, nimie contradictionis aditum aliis aperiens in superbiae verbo persistens, de libertate sanctae ecclesiae in cellula ob paenitentiam agendam separetur, usque dum bona eius voluntas cognoscatur atque per humilitatem denuo sanctae congregationi inseratur.

He who utters a loud speech to censure the porter’s work, that the porter has not kept the hours well, with an imposition of silence or fifty blows. And he who conceals some fault when he sees it in his brother, until he is reproved over another failing or over the same, and then brings it forward against his brother, with three impositions. Let him who corrects or slanders other brothers’ works, do penance with three impositions. Let him who utters reproof against reproof, that is, who chides one who is chiding him, likewise do penance with three impositions.

Qui profert sermonem altum ad reprehendendum opus hostiarii, ut hostiarius horas non bene custodierit, superpositione silentii aut L percussionibus. Et qui abscondit aliquod crimen videns in fratre suo, usque dum corrigatur de alio vitio vel de ipso, et tunc profert illud adversus fratrem, tribus superpositionibus. Reprehendens aliorum fratrum opera aut detractans, tribus superpositionibus paeniteat. Proferens correptionem contra correptionem, hoc est castigans castigantem se, similiter tribus superpositionibus paeniteat.

7. He who slanders a brother, or hears one slandering, and does not at once correct him, with three impositions. He who utters some abuse with spleen, let him likewise do penance with three impositions. He who in censuring something does not wish to show it to his immediate superior, until he may show it to the senior father, with three impositions, unless all these things arise out of a confession of modesty. If a brother has been melancholy if possible, let him receive comfort, if he can contain himself, let him keep back his confession for the meanwhile, so that he may speak more modestly, when the melancholy has ceased let the brethren pray for him.

7. Qui detrahit alicui fratri aut audit detrahentem, non continuo corrigens eum, tribus superpositionibus. Qui aliquam contemptionem cum tristitia promit, simili modo tribus superpositionibus paeniteat. Qui aliquid reprehendens praeposito suo non vult indicare, usque dum  patri seniori indicet, tribus superpositionibus, nisi haec omnia a confessione verecundiae fiant. Si quis frater tristis fuerit, si fieri potest, consolationem accipiat si sustinere valet, subprimat interim confessionem, ut verecundius dicat, quando tristitia cessaverit orent pro eo fratres.

If anyone says to his brother, enticing him who dwells in the best spot, ‘It is better for you to live with us, or in some community,’ with three impositions. And Let anyone who finds fault for showing obedience to a brother do penance likewise.

Si quis dicat ad consanguineum suum, sollicitans eum in loco optimo habitantem, ‘Melius est, ut nobiscum habites aut cum aliquibus,’ tribus superpositionibus. Et Qui vituperat alicui fratri obsequium dandum, similiter paeniteat.

8. He who advises a relative when learning some skill or anything enjoined by the seniors, that he should rather learn reading, with three impositions.

8. Qui consanguineum docet aliquam discentem artem aut quodlibet a senioribus impositum, ut melius lectionem discat, tribus superpositionibus.

He who dares to say to his immediate superior, ‘You shall not judge my case, but our senior, or the remaining brethren,’ or, ‘We will all go to the father of the community,’ must be punished forty days in penance, on bread and water unless he himself says lying prostrate before the brethren ‘I am sorry for what I said.’ Any brother who is kept at some work, however wearied he be, yet let him speak in his own cause to the overseer thus, ‘If you agree, I shall speak to the abbot, but if not, I shall not speak’; in another’s cause, ‘If you keep on, do not feel it hard if perhaps I speak to the abbot’; so that obedience may be observed.

Qui ad praepositum audet dicere, ‘Non tu iudicabis causam meam, sed noster senior aut ceteri fratres,’ sive, ‘Ad patrem monasterii ibimus omnes,’ XL diebus castigari oportet in paenitentia, in pane et aqua nisi ipse dicat prostratus coram fratribus ‘Paenitet me quod dixi.’ Frater quilibet in aliquo opere detentus, quamvis fatigatus sit, ita tamen ad oeconomum dicat in propria causa, ‘Si tibi placet dicam ad abbatem, sin autem, non dicam’; in alterius causa, ‘Si tu iteras, non tibi difficile videatur, si forte ad abbatem dicam’; ut oboedientia custodiatur.

He who does not bring back what he is furnished with until the morrow, if he himself remembers and brings it back, with six blows; if he forgets until it is sought for, with twelve. If anyone has forgotten to ask his due of penance until the morrow, with six blows. He who murmurs, who says, ‘I will not do it unless the abbot or prior tells me,’ with three impositions. He who makes unnecessary journeys or detours, with twelve strokes. It is forbidden for any to hold [another’s] hand.’’ [cf. Cassian. Inst. ii. 15]  Let the overseer provide for showing hospitality to arrivals, whether pilgrims or other brethren, and let all the brethren be ready to serve with all diligence for the sake of God. Although the overseer has not noticed or has not been present, let the remainder do carefully what is needful, and guard their baggage, until this is prepared and allotted to a keeper; but if they have neglected it, with a penance for this as seems good to be applied according to the judgement of the priest.

Qui non reportat quod commodat usque in crastinum, si ipse reportat recordatus, VI percussionibus; si oblitus fuerit usque dum queratur, XII. Si quis oblitus fuerit interrogare debitum paenitentiae usque in crastinum, VI percussionibus. Qui murmurat, qui dicit, ‘Non faciam nisi dicat abbas vel secundus,’ tribus superpositionibus. Cursus non necessarios aut saltus XII plagis. Prohibetur ne quis alterius teneat manum.’’ [cf. Cassian. Inst. ii. 15]  Procuret economus de humanitate advenientibus adhibenda tam peregrinis quam reliquis fratribus, et omnes fratres parati sint ad ministrandum cum omni famulatu propter Deum. Quamvis economus non senserit aut praesens non fuerit, ceteri faciant diligenter quod necesse est et custodiant utensilia eorum, donec adsignent ea parata custodi; sin autem neglexerint, paenitentia de his ut videatur adhiberi ad iudicium sacerdotis.

8. Let him who does not ask pardon when corrected do penance with an imposition. He who has visited other brethren in their cells without asking leave, let him do penance likewise; or if he has gone to the kitchen after nones without instructions or orders with an imposition; or if he has gone outside the wall, that is, outside the bounds of the monastery, without asking, with an imposition. Youths who are assigned a period for not speaking to each other, if they have transgressed it, with three impositions. Let them say this only, ‘You know that we are not allowed to speak with you.’ And if anyone has commanded what they are not allowed, let them say, ‘You know that we are not allowed’; and if the other commands further, let him be condemned to three impositions, but let them say, ‘We do what you say’, so that the good of obedience may be preserved. But they must particularly beware, that just as they do not speak together amongst themselves, so they do not confer either through the lips of another brother. But if they have transgressed this knowingly, let them do penance in the same way as if they had spoken amongst themselves.

8. Qui non postulat veniam correptus, superpositione paeniteat. Qui visitaverit alios fratres in cellulis corum sine interrogatione, simili modo paeniteat; aut in coquinam post nonam sine ordinatione vel iussione ierit, superpositione; aut extra vallum, id est extra sepem monasterii, sine interrogatione ierit, superpositione. Iuvenculi quibus imponitur terminus ut non se appellent invicem, si transgressi fuerint, tribus superpositionibus. Hoc tantum dicant, ‘Scis quod nobis non licet loqui tecum.’ Et si quis praeceperit eis quod non licet, ipsi dicant, ‘Scis quod nobis non liceat;’ et si ipse praeceperit ultra, ipse damnetur tribus superpositionibus, ipsi tamen dicant, ‘Facimus quod dicis’, ut bonum oboedientiae servetur. Illis vero specialius cavendum est, ut quomodo inter se mutuo non loquuntur, sic nec per os alterius fratris conloquantur. Quodsi scientes transgressi fuerint, simili modo quasi inter se locuti fuissent, paeniteant.

Let him whose chrismal has fallen off and without breaking anything, be corrected with twelve blows.

Cui ceciderit crismal et nihil confringens, duodecim percussionibus emendetur.

9. He who utters an idle word, to be condemned to silence for the two following hours, or to twelve blows.

9. Qui profert verbum otiosum, silentio inter duas horas consequentes condemnari, aut XII percussionibus.

Let brethren doing penance, however hard and dirty the work they do, not wash their heads except on the Lord’s day, that is, the eighth, but if not, on every fifteenth day, or certainly on account of the growth of flowing locks, let each employ the judgement of his senior in washing. For turning aside from the way without asking leave or receiving a blessing, six blows. If the immediate superior is made aware of minor penances at table, let him impose them there, and let no more than twenty-five blows be given at one time.

Paenitentes fratres, quamvis opera difficilia et sordida faciant, non lavent capita nisi in die dominica, id est octava, sin autem, quintadecima die quaque, aut certe propter fluentium capillorum incrementum arbitrio senioris unusquisque in lavando utatur. Declinato de via sine interrogatione aut benedictione, VI percussiones. Paenitentias minutas iuxta mensam si scierit praepositus mensae imponat, et amplius quam XXV percussiones simul non dentur.

Brethren doing penance, and those who need a penance of psalms that is, one for whom it has been necessary that he should chant further psalms on account of a night dream, because of a devilish delusion, or because of the nature of his dream should, when they need a penance of psalms, chant, some thirty, some twenty-four psalms in order, some   fifteen, others twelve; and thus these persons, as penitents, kneel on the Lord’s night and in the season of Easter-tide.

Paenitentes fratres et indigentes paenitentia psalmorum—hoc est, cui necesse fuerit ut psalmos adhuc pro visione nocturna decantet, quia pro inlusione diabolica, aut pro modo visionis—alii XXX, alii XXIIII psalmos in ordine, alii XV, alii XII, indigentes paenitentia psalmorum, decantare debent; qui ergo in nocte dominica et tempore quinquagesimae paenitentes genua flectunt.

If a monk to whom his abbot or immediate superior has given commandment, repeats the same command to the brethren, it must be kept in such a way that the junior obey the senior; yet let him be careful to see whether what he has told them be correct. If the abbot or principal overseer commands something, and the deputy overseer repeats something else, the monk himself must obey, though silently pointing out what the other principal has commanded; but within the monastery, let none command with another overriding commandment, except him who bears supreme authority.

Si, cui iniunxerit abbas aut praepositus, idem fratribus iteraverit, ita observandum est ut seniori iunior oboediat; si tamen rectum fuerit quod eis indicaverit, observare studeat. Si quid praeceperit abbas vel economus maior, et aliud humilior iteraverit economus, ipse oboedire debet, indicans tamen in silentio quod praeceperit alius maior; infra monasterium vero nullus tamen alio imperio praecellente imperet, nisi qui praeest.

From day-break until night let there be one change of clothing, and another at night; let clothes be changed in private. He who serves on the Lord’s Day or on another feast, for the ablutions or for any want, requires one prayer before leaving and entering. But let him ask leave. If he is not going far, he requires the sign of the cross. Although he crosses himself while walking, yet it is not necessary that he turn towards the East. Anyone going out of the house in a hurry and crossing himself, does not require a turning to the East. Let him also do so when he meets any in walking, if he is in a hurry, asking a prayer, and bowing himself. In the house, where genuflexion is not suitable, an inclination only will be enjoined.

Ab initio diei usque noctem commutatio vestimenti et altera in nocte; intermutentur separatim. Qui ministrat in die dominico aut in alio solemni ad lavacrum aut ad quamcumque necessitatem, unam orationem ante exitum et introitum eget. Interroget tamen. Si non procul exeat, signo crucis indiget. Quamvis ambulans signet se, non est autem necesse ad orientem se vertere. Exiens extra domum quilibet festinans et se signans, non eget ad orientem conversionem. Ita et in ambulando conveniens quemquam faciat, si festinet, postulans orationem et se humilians. In domu, in qua non congrua fiat genuflexio, curvatio tantum statuetur.

If any wishes, let him prepare the offering of the Lord’s Day on the day of the Sabbath; when the ablutions are over the priests are to change, if it is possible, but let the deacons perform their proper service either before or after the exhortation.

Si quis voluerit, in die sabbati praeparet oblationem dominicae; consummato lavacro commutare sacerdotes si facile fuerit, diacones autem aut ante praeceptum aut post praeceptum ministerium oportunum perficiant.

If anyone has had an unclean dream, or has been defiled, or is doing penance, when the exhortation is given, he is bidden to stand. But on the great festivals, when they hear the signal to sit during the daily exhortation, when it is almost half-way through, they are told to sit. Then when all hear the signal for the synaxis that begins the day’s assemblies, let them wash before entering the oratory, unless they have already washed. A cantor will be appointed to lead the chanting, and a subcantor; and let there be no bending of the knee, but only an inclination. Let the ranks who are senior be in the middle of the oratory, and the rest  stand by on right and left, except for the celebrant and him who serves him. And on every dominical festival let the hymn of the Lord’s Day be sung, and on the opening day of Easter-tide. Now let him who has begun to approach the altar, to receive the sacrifice, prostrate himself thrice. And let novices, because they are untrained, and any who are such, not approach the chalice, and when the oblation is offered, let none be compelled by force to receive the sacrifice, except in case of necessity. And on every Lord’s Day and festival, let him who has not been in the assembly of the brethren as they pour out prayers to the Lord, pray by himself, if some need compels him. And during the oblation let there not be much movement. A penitent also, when overtaken by the necessity of a journey, and walking with the rest who are lawfully using food, if the third hour has come and they are making a long march, let him also receive some measure of food for a portion, and let him receive what is lacking to it when he goes to rest.

Si quis viderit somnium inmundum aut coinquinatus fuerit aut penitens, quando detur praeceptum, stare praecipitur. In magnis autem sollempnitatibus quando audiant sonum sedere in cottidiano praecepto paene mediante iubentur sedere. Deinde sonum omnes audientes ad sinaxim initiantem diei conventus lavent ante oratorii introitus, nisi prius laverint. Primarius ut primus psallat statuetur et secundus; et non flectatur genu, sed tantum curvatio fiat. Ordines qui priores in medio  fiant oratorii, ceteri dextra levaque adsistant, praeter offerentem eidemque adherentem. In omnique dominica sollempnitate hymnus diei cantetur dominice et in die inchoante pasche. Aut qui ad altare inchoaverit accedere, sacrificium accepturus, ter se humiliet. Et novi quia indocti et quicumque fuerint tales ad calicem non accedant, et quando offertur oblatio nullus cogatur coactus accipere sacrificium praeter necessitates. In omnique dominica die et sollempnitate, qui non fuerit in coetu fratrum ad dominum fundentium preces, oret ipse, aliqua necessitate cogente. Et quamdiu offeratur non multum discurratur. Paenitens quoque necessitate itineris occupatus ambulansque cum ceteris utentibus licito cibis, si advenerit hora tertia et longe proficiscantur, accipiat et ipse quiddam cibi pro modo quodam et quod ei defuerit accipiat ubi quiescat.

But all the brethren together, every day and night at the time of prayers, on the ending of all psalms, should uniformly bend their knees in prayer, if bodily weakness does not prevent it, saying in silence, O God make speed to save me, Lord make haste to help me.’’ [Ps. 69. 1]  And after they have chanted this verse silently thrice in prayer, let them rise uniformly from their bending in prayer, except on the Lord’s Days and from the first day of holy Easter up to the fiftieth day, on which, while they bow themselves slightly in time of psalmody, let them without bending their knees pray carefully to the Lord.

In commune autem omnes fratres omnibus diebus ac noctibus tempore orationum in fine omnium psalmorum genua in oratione, si non infirmitas corporis offecerit, flectere aequo animo debent, sub silentio dicentes, Deus in adiutorium meum intende, domine ad adiuvandum me festina.’’ [Ps. 69. 1]  Quem versiculum postquam ter in oratione tacite decantaverint, aequaliter a flexione orationis surgant, excepto diebus dominicis et a prima die sancti paschae usque ad quinquagesimam diem, in quibus moderate se in tempore psalmodiae humiliantes, genua non flectentes, sedule dominum orent.

10. If any brother has been disobedient, let him spend two days on one loaf and water. If any says, ‘I will not do it,’ three days on one loaf and water. If any murmurs, two days on one loaf and water. If any does not seek pardon or mentions an excuse, two days on one loaf and water. If two brothers have had an argument and come to anger, two days on one loaf and water. If anyone maintains a falsehood and affirms his difference, two days on one loaf and water. If any contradicts a brother and does not ask his pardon, two days on one loaf. If any cuts short what he is bidden and breaks the rule, two days on one loaf and water. If any,  when a task is enjoined him, actually does it carelessly, two days on one loaf and water. If any has slandered his abbot, seven days on one loaf and water; if his brother, twenty-four psalms, if a lay person, twelve psalms. If any forgets something out of doors, if it is comparatively small, twelve psalms, if it is greater, thirty psalms. If any has lost or destroyed something, according to its price, so also is his penance.

10. Si quis frater inoboediens fuerit, duos dies una paxmate et aqua. Si quis dicit, ‘Non faciam,’ tres dies uno paxmatio et aqua. Si quis murmurat, duos dies uno paxmatio et aqua. Si quis veniam non petit aut dicit excusationem, duos dies uno paxmatio et aqua. Si duo fratres contenderint aliquid et ad furorem venerint, duos dies uno paxmatio et aqua. Si alius contendit mendacium et distinctionem confirmat, duos dies uno paxmatio et aqua. Si quis contradicit fratri et non petit eum veniam, duos dies uno paxmatio. Si quis interrumpit mandatum et regulam frangit, duos dies uno paxmatio et aqua. Si quis cum iniungitur  ei opus et neglegenter facit, duos dies uno paxmatio et aqua. Si quis detractaverit abbati suo, VII dies uno paxmatio et aqua; si quis fratri suo, viginti IIII psalmos, si saeculari, duodecim psalmos. Si quis obliviscitur aliquid foras, si minus, XII psalmos, si maius, XXX psalmos. Si quis perdiderit vel deciderit aliquid, sicut pretium eius, ita et paenitentia eius.

11. If any holds converse with a lay person unbidden, twenty-four psalms. If any, when he has completed his task, does not ask for something else and has done something unbidden, let him sing twenty-four psalms. If anyone has been double-tongued and distresses the hearts of the brethren, one day on a loaf and water. If any has eaten in a strange house unbidden and reaches his own house, one day on a loaf. If any has related a past sin, one day with a loaf. Or he who has walked in the world and speaks of the world’s sin, one day on bread and water. And the lukewarm, who has heard someone murmuring and slandering or doing something against the rule and agrees to withhold confession, one day on a loaf.

11. Si quis facit colloquium cum saeculari sine iussu, XXIIII psalmos. Si quis quando consummaverit opus suum et aliud non requirit et fecerit aliquid sine iussu, viginti IIII psalmos cantet. Si fuerit aliquis bilinguis et conturbet corda fratrum, I diem in paxmatio et aqua. Si quis manducaverit in domo aliena sine iussu et venerit domui suae, I diem in paxmatio. Si quis enarraverit praeteritum peccatum, unum diem cum paxmatio. Vel qui ambulaverit in saeculo et dicit de saeculi peccato, diem unum in pane et aqua. Et tepidus, qui aliquem audierit murmurantem et detrahentem aut facientem aliquid contra regulam et consentit a confessione, diem unum paxmatio.

12. If any excites anger in his brother and afterwards makes it up to him, and the other does not forgive him but sends him to his senior, he who has excited anger, twenty-four psalms, and the other, one day on bread and water. If any has wanted something and the overseer forbids and the abbot orders, five days. If any has not come to prayer at table and after food, let him sing twelve psalms. If any has slept while prayer is made, if often, twelve psalms, if not often, six psalms. If any does not say Amen, thirty lashes. If he has omitted an hour, fifteen psalms, songs of degrees, except for the morning hour in winter, twelve psalms. And he who has not heard the call to prayers, twelve psalms. If any comes to the sacrifice and his night girdle or garment around him, twelve psalms.

12. Si quis suscitat furorem fratri suo et satisfaciet ei postea, et ipse non remittit ei sed mittit eum suo seniori, qui suscitaverit furorem viginti IIII psalmos, et ille diem I in pane et aqua. Si quis voluerit aliquid et prohibet oeconomus et iubet abbas, quinque dies. Si quis non venerit ad orationem super mensam et post cibum, XII psalmos cantet. Si quis dormierit dum oratur, si frequens, XII psalmos, si non frequens, VI psalmos. Si quis non dicit Amen, XXX verbera. Si transgressus erit horam, XV psalmos, cantica graduum, nisi matutina hiemis, XII psalmos. Et qui non audierit sonitus orationum, XII psalmos. Si quis veniet ad sacrificium et nocturnum cingulum vel vestis circa eum, XII psalmos.

13. If any eats before the ninth hour on the fourth and sixth day, unless he be sick, let him live two days on bread and water. If any has told a lie unwittingly, fifty lashes; if he speaks wittingly and presumptuously, two days on bread and water. If his lie is contradicted and he affirms it, seven days on bread and water. If any monk has slept in the same house as a woman, two days on bread and water; if he did not know that he ought not, one day. If any does not shut the church, twelve psalms. If any spits and touches the altar, twenty-four psalms; if he touches a wall, six. If he forgets chanting or reading, three psalms.

13. Si quis ante horam nonam quarta sextaque feria manducat nisi infirmus, duos dies in pane et aqua vivat. Si quis dixerit mendacium nesciens, L verbera; si sciens et audax dicit, duos dies in pane et aqua. Si denegatur mendacium eius et ille contendit, VII dies in pane et aqua. Si quis monachus dormierit in una domu cum muliere, duos dies in pane et aqua; si nescivit quod non debet, unum diem. Si quis non claudit ecclesiam, XII psalmos. Si quis emittit sputum et attingit altare, XXIIII psalmos; si parietem attingit, VI. Si obliviscitur psallendi seu lectionis, III psalmos.

14. If any comes too slowly to the prayers, fifty, or noisily, fifty, or if he is too slow in doing what he is told, fifty. If he has made a sound after the peace, fifty. If he has replied stubbornly, fifty. If he comes into the house with his head covered, fifty lashes. If he does not ask a prayer when he enters the house, fifty. If he eats without prayer, fifty. If he has spoken with something in his mouth, fifty. If he has caused a noise while prayer is made, fifty lashes. If any retains anger or spleen or ill will against his brother, according to the time he has kept it, so shall be his penance on bread and water; but if he has confessed on the first day, let him sing twenty-four psalms.

14. Si quis tardius veniat orationibus, L, vel plausu, L, vel segnius exequerit quod iubetur ei, L. Si post pacem sonaverit, L. Si contumaciter responderit, L. Si veniet velato capite in domum, L verbera. Si non petit orationem dum intrat domum, L. Si manducat sine oratione, L. Si locutus est aliquid in ore suo, L. Si sonum fecerit dum oratur, L verbera. Si quis iracundiam vel tristitiam vel invidiam retinet contra fratrem suum, ut tempus tenuerit, ita erit paenitentia eius in pane et aqua; si vero primo die confessus fuerit, XXIIII psalmos cantet.

15. Whoever has lost the sacrifice and does not know where it is, let him do penance for a year. He who has shown neglect to the sacrifice, so that it is dried up and eaten by worms, with the result that it is reduced to nothing, let him do penance for half a year. He who has been guilty of neglect to the sacrifice, so that a worm is found in it and yet it is entire, let him burn the worm with fire and hide its ashes in the earth near the altar, and himself do penance forty days. And he who neglects the sacrifice, and it has been changed and the bread has lost its savour, if it is coloured red, let him do penance twenty days, if deep purple, let him do penance fifteen days. But if it has not been changed in colour, but is congealed, let him do penance seven days. But he who has immersed the sacrifice, let him drink the water immediately which was in his chrismal; let him eat the sacrifice. If it has fallen from a boat or a bridge or a horse, and not by neglect but through some chance, let him do penance for one day; but if he has submerged it through disrespect, that is, has waded out of the water and not taken thought for the danger of the sacrifice, let him do penance forty days. But if he has vomited the Supper on a day of sacrifice, with the excuse of richer food than usual and not through the vice of gluttony but of indigestion, twenty days; if because of ill health, let him do penance ten days on bread and water.

15. Quicumque sacrificium perdiderit et nescit ubi sit, annum paeniteat. Qui neglegentiam fecerit erga sacrificium ut siccetur et a vermibus consumetur, ita ut ad nihilum devenerit, dimidium annum paeniteat. Qui neglegentiam erga sacrificium incurrerit, ut inveniatur vermis in eo et tamen plenum sit, igne comburat vermem et iuxta altare abscondat cinerem eius in terra et ipse paeniteat XL diebus. Et qui neglegit sacrificium et immutatum fuerit et panis amiserit saporem, si rubro colore, XX diebus paeniteat, si iacinctino, XV diebus paeniteat. Si autem non immutatum fuerit colore sed conglutinatum, VII dies paeniteat. Qui autem merserit sacrificium continuo bibat aquam quae in crismali fuerit; sacrificium comedat. Si de cimba vel de ponte seu de equo ceciderit, et non per neglegentiam sed casu aliquo, diem unum paeniteat; si autem per contemptum submerserit, id est exierit aqua et non consideraverit de periculo sacrificii, XL dies paeniteat. Si autem obtentu insoliti pinguioris cybi et non vitio saturitatis sed stomachi evomuit in die sacrificii coenam, XX diebus; si infirmitatis gratia, X diebus paeniteat in pane et aqua.

15. He who knows that his brother is sinning a [mortal] sin’’ [cf. 1 Ioann. 5. 16]  and does not correct him, must be reckoned a transgressor of the Gospel law, until he corrects the man about whose evil he kept silence, and confesses to the priest, so that for as long as his evil conscience kept silence, so long he may do penance in affliction. Let him who has kept silence about a small sin do penance with a similar reproof but not the same affliction, but with thirty strokes, or else let him sing fifteen psalms. If in the future he despises this and neglects trifling faults, let him do penance on bread and water, so that the sinner may be reproved’’[cf. Matt. 18. 15] 

15. Qui scit fratrem suum peccare peccatum’’ [cf. 1 Ioann. 5. 16]  ad mortem et non arguit eum, legis evangelii transgressor notetur, donec arguat cum cuius malum reticuit et fateatur sacerdoti, ut quamdiu conscientia mala reticuit tamdiu in afflictione paeniteat. Qui parvum peccatum reticuit simili correptione non eadem adflictione paeniteat, sed plagis XXX aut XV psalmos canat. Si de reliquo spernens minima neglexerit in pane et aqua paeniteat, ut peccans [iuxta mandatum domini] corripiatur.’’ [cf. Matt. 18. 15] 

according to the Lord’s command. But let him who corrects ungently, be taken note of, until he asks pardon from the brother who has been reproved, with thirty strokes also or fifteen psalms. He who upbraids another with a shameful sin, before he corrects him alone between themselves,’’ [cf. Matt. 18. 15]  let him be reproved as the Lord says, until he makes it up to the one who has been upbraided, and let him do penance for three days on bread and water.[lt ]

Qui vero arguit non leniter, notetur donec petat veniam a fratra correpto et plagis XXX aut XV psalmos. Qui peccatum pudendum alicui exprobrat priusquam inter semet ipsum solum’’ [cf. Matt. 18. 15]  arguat, sicut dominus dicit, corripiatur donec exprobrato satisfaciat et tribus diebus in pane et aqua peniteat.

He who breaks the rule of a particular command or of the general discipline, let him be expelled and remain without food, that he may be re-admitted on the morrow.

Qui transgreditur regulam iussionis vel disciplinae generalis, maneat expulsus sine cibo ut in crastinum recipiatur.

He who speaks freely to a woman quite alone without the presence of trusty persons, let him remain without food, or two days on bread and water, or two hundred strokes.

Qui solus cum sola femina sine certis personis familiariter loquitur, maneat sine cybo vel duobus diebus in pane et aqua vel CC plagis.

He who dares to make a journey without the permission of the superior, by going out free and unrestrained without any need, let him be chastised with fifty strokes. The taking up of private work,’’ [cf. Cassian. Inst. iv. 16]  with a hundred strokes, the possession’’ [cf. Cassian. Inst. iv. id. ib.]  of anything, which need does not universally allow the brethren, must be restrained with the loss of the same and a hundred strokes. But to cause to give or receive something necessary and lawful without orders, with twelve strokes, unless some reason forbids it, so that a prayerful reparation should win pardon.

Qui praesumit facere ambasciam non permittente eo qui praeest libera et ineffrenata processione absque necessitate, quinquaginta plagis inhibeatur. Operis peculiaris praesumptio’’ [cf. Cassian. Inst. iv. 16]  C plagis, possessio’’ [cf. Cassian. Inst. iv. 16]  alicuius rei quam non necessitas generaliter fratribus concessit, amissione eiusdem et C plagis coerceatur. Necessarium vero ac licitum aliquid facere dare accipere sine iussione XII plagis, nisi ratio aliqua defendat, ut supplex satisfactio remittat.

He who speaks while eating, with six strokes. And the man whose voice carries from table to table, with six strokes; if he has sent a shout from the house out of doors or from outside into the house, with twelve strokes.

Qui comedens loquitur, VI plagis. Et cuius vox obstrepit de mensa ad mensam, sex plagis; si de domo foras vel de foris in domum sonuerit, XII plagis.

Leaving or entering the house or doing a task without prayer and the sign of the cross, with twelve strokes, if otherwise, with five strokes.

Egredi vel ingredi in domum aut opus facere sine oratione et signo crucis XII plagis, si aliter fuerit, V plagis.

Saying mine or thine, with six strokes.

Meum vel tuum dixisse, VI plagis.

An affirmation honestly made against another, with six blows; if from argumentativeness, with a hundred strokes or an imposition of silence.

Verbum contra verbum simpliciter dictum VI percussionibus, si ex contentione C plagis vel superpositio silentii.

If he has not kept the order of chanting, with six blows.

Si ordinem psallendi non servaverit VI percussionibus.

If at the appointed time of silence he has dared to speak without necessity, with seventeen strokes.

Si statuto tempore taciturnitatis loqui praesumpserit sine necessitate, XVII plagis.

If any has lost or wasted anything from the furniture of the monastery through lack of regard, let him restore it by his own sweat and application of work, or in proportion to its value at the judgement of the priest let him do penance with an imposition, or one day on bread and water. If he has lost or broken it not through lack of regard but by some accident, let him pay for his neglect not otherwise than by a public penance; when all the brethren are gathered at the synaxis he will ask pardon lying prostrate on the ground all the time, until the performance of the prayers is finished, and will receive it when he has been ordered at the abbot’s judgement to rise from the floor. In the same way let any make satisfaction who has come too slowly when summoned to prayer or to some work.’’ [cf. Cassian. Inst. iv. 16]  If he has faltered in chanting a psalm, if he has replied needlessly, too harshly, or too proudly, with an imposition. If he has fulfilled the obedience enjoined too carelessly, with an imposition. If he has murmured even slightly, with an imposition. If preferring reading to work or obedience, with an imposition. If he has carried out his appointed duties too lazily, with an imposition. If at the dismissal of the synaxis he has not hastened back to his cell at once, with an imposition. If he has stood with another for a short time, with an imposition. If he has gone aside anywhere for a short space of time, with an imposition. If he has dared to converse at all with one who is not the partner of his cell, with an imposition. If he has held another’s hand, with an imposition. If he has prayed with one who is excluded from prayer, with an imposition.’’ [cf. Cassian. Inst. iv. 16]  If he has seen any of his relatives or lay friends, or spoken to such unbidden, if he has received a letter from anyone, if he has dared to send one without asking his abbot, with an imposition. If he has hindered anyone from the fulfilment of a necessary deed, with an imposition. If through enthusiasm of mind he has gone beyond the lawful measure of devotion, with an imposition. If thanks to his own indifference he has dared to restrain another who is zealous from some lawful deed, with an imposition.’’ [cf. Cassian. Inst. iv. 16]  Thus far in like transactions also does spiritual censure proceed,’’ [cf. Cassian. Inst. iv. 16]  so that the reproof which is given by several’’ [2 Cor. 2. 6]  may profit the sinner for salvation, and being more careful and diligent for the rest, through improvement of character he may be found saved by the goodness of God.

Si quid de supellectile monasterii per contemptum amiserit dissipaverit quis, proprio sudore et operis adiectione restituat vel pro estimatione arbitrio sacerdotis superpositione paeniteat, aut una die in pane et aqua. Si non contemptu sed casu aliquo amiserit aut fregerit, non aliter neglegentiam suam quam publica diluat paenitentia, cunctis in sinaxi fratribus congregatis tamdiu prostratus in terram veniam postulabit, donec orationum consummetur sollempnitas, inpetraturus eam cum iussus fuerit abbatis iudicio de solo surgere. Eodem modo satisfaciat quisquis ad orationem vel opus aliquod arcersitus tardius occurerit.’’ [cf. Cassian. Inst. iv. 16]  Si decantans psalmum titubaverit, si superfluo, si durius, si contumacius responderit, superpositione. Si neglegentius obsequia iniuncta impleverit, superpositione. Si vel leviter murmuraverit, superpositione. Si lectionem operi oboedientiaeve preferens, superpositione. Si officia statuta segnius fuerit exsecutus, superpositione. Si demissa sinaxi non continuo ad cellam recurrerit, superpositione. Si cum aliquo ad modicum substiterit, superpositione. Si ad modicum temporis uspiam secesserit, superpositione. Si cum illo qui cellae suae cohabitator non est confabulari quantulumcumque praesumpserit, superpositione. Si alterius tenuerit manum, superpositione. Si oraverit cum illo qui est ab oratione suspensus, superpositione.’’ [cf. Cassian. Inst. iv. 16]  Si parentum quempiam vel amicorum saecularium viderit vel conlocutus ei fuerit sine iussione, si epistolam cuiuscumque susceperit, si tribuere presumpserit sine suo abbate, superpositione. Si inpedierit aliquem a necessarii facti expletione, superpositione. Si per ardorem mentis legitimum religionis excesserit modum, superpositione. Si alium ferventem a legitimo facto retinere teporis sui gratia praesumpserit, superpositione.’’ [cf. Cassian. Inst. iv. 16]  Hucusque et in similibus admissis procedit animadversio spiritalis,’’ [cf. Cassian. Inst. iv. 16]  ut increpatio quae fit a pluribus’’ [2 Cor. 2. 6]  peccanti proficiat in salutem et de cetero cautior et diligentior emendatione morum deo propitio salvatus existat.

But he who has occasioned a brawl, let him do penance for seven days. However, he who has despised his immediate superior or spoken evil of the rule, is to be cast out, unless he himself says, I am sorry for what I said. Yet if he has not humbled himself, let him do penance for forty days, since he is infected with the disease of pride.

Qui autem rixam commiserit, septem diebus peniteat. Qui vero suum praepositum dispexerit aut regulam blasfemaverit, foras repellendus est, nisi ipse dicat, ‘Paenitet me quod dixi.’ Si autem non se humiliaverit, XL diebus peniteat, quia superbiae morbo detinetur.

The talkative is to be punished with silence, the restless with the  practice of gentleness, the gluttonous with fasting, the sleepy with watching, the proud with imprisonment, the deserter with expulsion. Let each suffer exactly in accordance with his deserts, that the just may justly live. Amen.

Verbosus taciturnitate damnandus est, inquietus mansuetudine,  gulosus ieiunio, somnolentus vigilia, superbus carcere, distitutor repulsione. Unusquisque iuxta quod meretur quoaequalia sentiat, ut iustus iuste vivat. Amen.

In every place and occupation the rule of silence is determined to be strictly kept, so that we may be cleansed from every vice as far as human weakness is able, which usually rushes into vices with a precipitate course of speech, and that we may utter with the mouth some edification for our neighbours, for whom our Saviour Jesus shed His holy blood, rather than abuse of the absent conceived in our heart, [and altogether] idle words, [for which] we shall render an account [to a just Avenger].’’ [cf. Matt. 12. 36] 

In omni loco et opere silentii regula magnopere custodiri censetur, ut omne quantum valuerit humana fragilitas, quae prono ad vitia praecipitari solet cursu oris, mundemur vitio, aedificationemque potius proximorum, pro quibus salvator noster Iesus sanctum effudit sanguinem, quam delacerationem absentium in pectore conceptam et otiosa [passim] verba, [de quibus iusto sumus retributori] rationem reddituri,’’ [cf. Matt. 12. 36]  ore promamus.

These things have seemed good to be ordained for those who wish to take the high road to the topmost peaks of heaven,’’ [Ovid Met. ii. 3]  and who, while the sins of savage men surround them in the darkness, wish to cleave to the One God, sent upon this earth. They shall doubtless receive immortal rewards with the highest joy, which never declines for ever.

Haec superum volentibus carpere iter tendens alti ad fastigia summa,’’ [Ovid Met. ii. 3]  rudiumque hominum flagitiis atro ambientibus, uni adhaerere deo hac in tellure misso, statui visa. Immortalia nimirum sunt praemia accepturi cum gaudio summo nunquam decidente in aevum.

Here ends the Communal Rule of St. Columban the Abbot. Thanks be to God.] 

Explicit regula cenobialis sancti Columbani abbatis. Deo gratiam.