BOOK TWO

PL 99 Col.0927] THEODORI SANCTISSIMI AC DOCTISSIMI ARCHIEPISCOPI CANTUARIENSIS POENITENTIALE . (C

1. OF THE MINISTRY OF A CHURCH, OR OF ITS REBUILDING

CAPUT PRIMUM. De ecclesia, vel de iis quae intus geruntur.

1.  A church may be placed in another place if it is necessary, and it ought not to be sanctified, except that the priest ought to sprinkle it with [holy] water, and in the place of the altar a cross ought to be set. 

2.  It is acknowledged that two masses may be celebrated in one day on every altar; and he who does not communicate shall not approach the bread nor the kiss [of peace] in the Mass; and he who eats beforehand is not admitted to this kiss. 

3.  The lumber of a church ought not to be applied to any other work except for another church or for burning with fire or for the benefit of the brethren in a monastery or to bake bread for them; and such things ought not to pass into lay operations. 

4.  In a church in which the bodies of dead unbelievers are buried, an altar may not be sanctified; but if it seems suitable for consecration, when the bodies have been removed and the woodwork of it has been scraped or washed, it shall be reërected. 

^[0927A] In ecclesia ubi mortuorum cadavera infidelium sepeliuntur, sacrificare [Al., sanctificare] non licet: sed si apta videtur ad consecrandum, inde evulsa, et rasis vel lotis lignis ejus reaedificetur.

5.  But if it was previously consecrated, masses may be celebrated in it if religious men are buried there; but if there is a pagan [buried there] , it is better to cleanse it and cast [the corpse] out. 

Si haec consecrata prius fuit, missas in ea celebrare licet, si religiosi ibi sepulti sunt. Si vero paganus, sic mundare, et jactare foras melius est.

6.  We ought not to make steps in front of the altar. 

Gradus non debemus facere ante altare

7.  The relics of saints are to be venerated. 

, ubi reliquiae sanctorum venerandae sunt.

8.  If it can be done, a candle should burn near them every night; but if the poverty of the place prevents this, it does them no harm.

Si potest [Al. add. fieri] , candela ardeat ibi per singulas noctes; si autem paupertas loci non sinit, non nocet eis.

9.  The incense of the Lord is to be burned on the natal days of saints out of reverence for the day, since they, as lilies, shed an odor of sweetness and asperge the Church of God as a church is asperged with incense, beginning at the altar. 

Incensum Domini incendatur in natali sanctorum pro reverentia diei, quia ipsi sicut lilia dederunt odorem suavitatis, et asperserunt ^[0927B] Ecclesiam Domini, sicut incenso aspergitur primitus juxta altare[Al., incensum aspergit ecclesiam]

10.  A layman ought not to read a lection in a church nor sing the Alleluia, but only the psalms and responses without the Alleluia. 

Laicus non debet in ecclesiis lectionem recitare, nec Alleluia dicere: sed psalmos tantum, aut responsoria sine Alleluia.

11.  As often as they wish, those who dwell in houses may sprinkle them with holy water; and when thou dost consecrate water thou shalt first offer a prayer.

Aquam benedictam aspergant, quoties voluerint, qui habitant in eis. Et quando quis consecrat aquam, primum orationem faciat

2. OF THE THREE PRINCIPAL ORDERS OF THE CHURCH

CAPUT II De tribus gradibus Ecclesiae principalibus

1.  A bishop may confirm in a field it it is necessary. 

2.  Likewise a presbyter may celebrate masses in a field if a deacon or the presbyter himself holds in his hands the chalice and the oblation. 

Episcopo licet in campo confirmare, si necesse sit; similiter et presbytero agere, si diaconus vel presbyter ipse [Al. add. vel] calicem et oblationem manibus tenuerit.

3.  A bishop ought not to compel an abbot to go to a synod unless there is also some sound reason. 

Episcopus non debet abbatem cogere ad synodum ire, nisi etiam aliqua rationabilis ^[0927C] causa sit.

4.  A bishop determines cases of poor men up to fifty solidi; but the king, if [the amount in litigation] is above that sum. 

Episcopus dispenset causas pauperum usque ad quinquaginta solidos: rex vero, si plus est.

5.  A bishop or an abbot may keep a criminal as a slave if he [the criminal] has not the means of redeeming himself. 

Episcopus et abbas hominem scelerati [Al. sceleratum] servum possunt habere, si pretium redimendi non habet.

6.  A bishop may absolve from a vow if he will. 

Episcopo licet votum solvere, si ^[0928A] vult.

7.  Only a presbyter may celebrate masses and bless the people on Good Friday and sanctify a cross. 

Presbytero soli liceat missas facere, et populum benedicere in parasceve, et crucem sanctificare.

8.  A presbyter is not obliged to give tithes. 

Presbyter decimas dare non cogitur.

9.  A presbyter must not reveal the sin of a bishop, since he is set over him. 

Presbytero non licet peccatum episcopi prodere, quia super eum est.

10.  The host is not to be received from the hand of a priest who cannot recite the prayers or the lections according to the ritual. 

Sacrificium non est accipiendum de manu sacerdotis, qui oblationes vel lectiones secundum ritum implere non potest.

11.  If a presbyter sings the responses in the Mass, or anything [else] , he shall not remove his cope; moreover, he lays it on his shoulders even when he is reading the Gospel. 

Presbyter si responsoria cantat in missa, vel quaecunque cappam suam non tollat, sed evangelium legens super humeros ponat.

12.  In the case of a presbyter who is a fornicator, if before he was found out he baptized, those whom he baptized shall be baptized a second time. 

Presbyter fornicans, si postquam compertum fuerit, baptizaverit, iterum baptizentur illi quos baptizavit.

13.  If any ordained presbyter perceives that he was not baptized, he shall be baptized and ordained again, and all whom he baptized previously shall be baptized. 

Si quis presbyter ordinatus deprehendit se non esse baptizatum, baptizetur et ordinetur iterum, et omnes quos prius baptizavit.

14.  Among the Greeks, deacons do not break the holy bread; neither do they say the collect or the “Dominus vobiscum” or the compline.

Diacones cum Graecis non frangant panem sanctum, nec collectionem dicant, ^[0928B] vel Dominus vobiscum, vel completam.

15.  A deacon may not give penance to a layman, but a bishop or a presbyter ought to give it. 

Non licet diacono, laico poenitentiam dare; sed episcopi aut presbyteri dare debent.

16.  Deacons can baptize, and they can bless food and drink; they cannot give the bread. Likewise monks or clerics can bless food.

Diaconi possunt baptizare, et cibum et potum benedicere, non panem dare. Similiter monachi et clerici possunt benedicere cibum.

3. OF THE ORDINATION OF VARIOUS PERSONS

CAPUT III. De ordinatione diversorum.

1.  In the ordination of a bishop the mass ought to be sung by the ordaining bishop himself. 

In ordinatione episcopi debet missa cantari ab ipso episcopo ordinante.

2.  In the ordination of a presbyter or of a deacon, the bishop ought to celebrate masses as the Greeks are accustomed to do at the election of an abbot or an abbess. 

In ordinatione presbyteri sive diaconi oportet episcopum missas celebrare, sicut Graeci solent in electione abbatis agere vel abbatissae.

3.  In the ordination of a monk, indeed, the abbot ought to perform the mass and complete three prayers over his head; and for seven days he shall veil his head with his cowl, and on the seventh day the abbot shall remove the veil as in baptism the presbyter is accustomed to take away the veil of the infants; so also ought the abbot to do to the monk, since according to the judgment of the fathers it is a second baptism in which, as in baptism, all sins are taken away. 

 In monachi vero ordinatione abbas debet missas agere, et tres orationes super caput ejus complere: et septem dies velet caput suum cuculla sua, ^[0928C] et septima die abbas tollat velamen suum. Sicut in baptismo presbyter solet infantibus auferre, ita et abbas debet monacho, quia secundum baptisma est juxta judicium Patrum, in quo omnia peccata dimittuntur.

4.  A presbyter may consecrate an abbess with the celebration of the mass. 

 Presbyter potest abbatissam consecrare cum missae celebratione.

5.  In the ordination of an abbot, indeed, the bishop ought to perform the mass and bless him as he bows his head, with two or three witnesses from among his brethren, and give him the staff and shoes. 

 In abbatis vero ordinatione ^[0929A] episcopus debet missam agere, et eum benedicere inclinato capite, cum duobus vel tribus testibus de fratribus suis, et donet ei baculum et pedules.

6.  Nuns, moreover, and churches ought always to be consecrated with a mass. 

 Sanctae moniales vero basilicas sibi commissas semper debent consecrare.

7.  The Greeks bless a widow and a virgin together and choose either as an abbess. The Romans, however, do not veil a widow with a virgin. 

 Graeci simul benedicunt viduam, et virginem, et utramque semper habent consecrare. Abbatem eligunt. Romani non velant viduam.

8.  According to the Greeks a presbyter may consecrate a virgin with the sacred veil, reconcile a penitent, and make the oil for exorcism and the chrism of the sick if it is necessary. But according to the Romans these functions appertain to bishops alone.

 Secundum Graecos presbytero licet virginem sacro velamine consecrare, et reconciliare poenitentem, et facere oleum exorcizatum, et infirmis chrisma, si necesse est. Secundum Romanos non licet, nisi episcopo soli.

4. OF BAPTISM AND CONFIRMATION

CAPUT IV. De baptismatis confirmatione.

1.  In baptism sins are remitted; [but] not loose behavior with women, since the children who were born before the baptism of the parents are in such cases in the same status as those born after their baptism.

In baptismate dimittuntur non conjunctiones mulierum, ^[0929B] quia filii qui ante baptismum, sic et posteriorum fiunt.

2.  If indeed she who was married before [her] baptism is not regarded as a wife, it follows that the children who were previously begotten can neither be held to be [true] children nor be called brothers among themselves or sharers of the inheritance. 

Si vero non putatur esse uxor, [Al. add. ergo] , nec filii ante generati pro filiis habentur, nec inter se fratres vocare, vel haereditatis consortes fieri possunt.

3.  If any pagan gives alms and keeps abstinence and [does] other good works which we cannot enumerate, does he not lose these in baptism? No, for he shall not lose any good, but he shall wash away the evil. This Pope Innocent asserted, taking for example what was done concerning the catechumen Cornelius. (Acts 10:1, 47)

 Si quis gentilis eleemosynam fecerit, [Al. add. et abstinentiam haberet, etc. ] et alia bona, quae enumerare non possumus, nunquid ea in baptismo perdidit? Non bonum aliquod perdit, sed malum abluit. Hoc Innocentius papa de catechumeno gesta pro exemplo ponens affirmavit.

4.  Gregory Nazianzen declares that the second baptism is that of tears. 

 Gregorius Nazianzenus dicit secundum baptismum esse lacrymarum.

5.  We believe no one is complete in baptism without the confirmation of a bishop; yet we do not despair. 

 Nullum perfectum credimus in baptismo. Confirmationem episcopi non disputamus;

6.  Chrism was established in the Nicene synod. 

 tamen in Nicaena synodo fuit chrisma constitutum.

7.  It is not a breach of order if the chrismal napkin is laid again upon another who is baptized. 

 Pannos chrismatos iterum super alium baptizatum ^[0929C] imponi non est absurdum.

8.  One person may, if it is necessary, be [god] father to a cathechumen both in baptism and in confirmation; however, it is not customary, but [usually] separate persons act as godparents in each [office] . 

 In catechumenae et baptismate et confirmatione unus potest esse pater, si necesse sit: non est tamen consuetudo. Per singula singuli suscipiunt.

9.  No one may act as a godparent who is not baptized or confirmed. 

 Non licet alium suscipere, qui non est baptizatus.

10.  However, a man may act as godparent for a woman in baptism, likewise also a woman may act as godparent for a man. 

 Viro autem licet feminam suscipere in baptismo, similiter et feminae virum, suscipere.

11.  Baptized persons may not eat with catechumens, nor give them the kiss [of peace] ; how much more [must this regulation be observed] in the case of pagans.

 Non licet baptizatis cum catechumenis manducare [Al. add., neque osculum eis dare] , quanto magis gentilibus.

5. OF THE MASS FOR THE DEAD

CAPUT V. De missa defunctorum et mortuorum.

1.  According to the Roman Church the custom is to carry dead monks or religious men to the church, to anoint their breasts with the chrism, there to celebrate masses for them and then with chanting to carry them to their graves. When they have been placed in the tomb a prayer is offered for them; then they are covered with earth or stone. 

Secundum Romanam Ecclesiam mos est monachos vel religiosos defunctos in ecclesiam portare, et cum chrismate ungere pectora, ibique pro eis missas ^[0929D] celebrare; deinde cum cantatione portare ad sepulturas: ^[0930A] et cum positi fuerint in sepulcris, funditur pro eis oratio. Denique humo vel petra operiuntur.

2.  On the first, the third, the ninth, and also on the thirtieth day a mass is celebrated for them, and, if they wished it, [a mass] is observed a year later. 

 Prima et tertia et nona, nec non trigesima die pro eis missa agatur. Exinde post annum, si voluerint, servetur.

3.  A mass is celebrated for a dead monk on the day of his burial and on the third day; afterward as often as the abbot decides. 

 Missae vero saecularium mortuorum tres in anno, tertia die, et nona, et trigesima; quia surrexit Dominus tertia die, et nona hora spiritum emisit, et triginta diebus Moysem planxerunt filii Israel.

4.  It is the custom also for masses to be celebrated for monks each week, and for their names to be recited. 

 In missa quoque monachorum per singulas septimanas nomina recitare mos est.

5.  Three masses in a year [are sung] for dead seculars, on the third, the ninth, and the thirtieth day, since the Lord rose from the dead on the third day and in the ninth hour “he yielded up the ghost,” (Matt. 27:50) and the children of Israel bewailed Moses for thirty days. (Deut. 34:8)

 Pro defuncto monacho missa agatur die sepulturae ejus, et tertia die: postea, quantum voluerit abbas:

6.  For a good layman there is to be a mass on the third day; for a penitent on the thirtieth day, or on the seventh, after the fast; since his neighbors ought to fast seven days and to make an offering at the altar, as in Jesus Ben Sirach we read: “And the children of Israel fasted for Saul”; (II Kings 1:12) afterward, as often as the priest decides. 

pro laico bono tertia die vel septima; [Al. add., post jejunium: pro poenitente trigesima die] et propinquos ejus oportet jejunare septem diebus, et oblationem offerre ad ^[0930B] altare, sicut in Jesu filii Sirach legitur: et pro Saul filii Israel jejunaverunt, postea, quandiu voluerint presbyteri.

7.  Many say that it is not permissible to celebrate masses for infants of less than seven years; but it is permitted, nevertheless. 

 Multi dicunt non licere pro infantibus missas facere ante septem annos.

8.  Dionysius the Areopagite says that he who offers masses for a bad man commits blasphemy against God. 

 Sed licet Dionysius Areopagita dicat blasphemiam Deo facere, qui missas offert pro malo homine:

9.  Augustine says that masses are to be performed for all Christians, since it either profits them or consoles those who offer or those who seek [to have it done] . 

Augustinus tamen dicit pro omnibus Christianis hoc esse faciendum, quia hoc vel eis proficit aut offerentibus, aut petentibus.

10.  A presbyter or a deacon who is not permitted to, or who will not, take communion, may not celebrate masses.

 Et non est licitum missas celebrare presbytero, vel diacono, cui non licet, vel qui non vult communionem accipere.

6. OF ABBOTS AND MONKS, OR OF THE MONASTERY

CAPUT VI. De abbatibus, et monachis, vel monasteriis.

1.  Out of humility and with the permission of the bishop an abbot may relinquish his office. But the brethren shall elect an abbot for themselves from among their own number, if they have [a suitable man] ; if not, from among outsiders. 

Abbas potest pro humilitate cum permissione episcopi ^[0930C] locum suum derelinquere; tamen fratres eligant sibi abbatem de ipsis, si habent; sin autem, de extraneis.

2.  And the bishop shall not keep an abbot in his office by violence. 

 Nec episcopus debet violenter retinere abbatem in loco suo.

3.  The congregation ought to elect an abbot after the abbot's death, or while he is alive if he has gone away or sinned. 

 Congregatio debet sibi eligere abbatem post ejus mortem, aut eo vivente, si discesserit vel peccaverit.

4.  He himself cannot appoint anyone from among his own monks, nor from those without, nor can he give [the office] to another abbot without the decision of the brethren. 

 Ipse non potest aliquem ordinare de suis propinquis, neque alienis, nec alium abbatem dare sine voluntate fratrum.

5.  If, indeed, the abbot has sinned, the bishop cannot take away the property of the monastery, albeit the abbot has sinned; but he shall send him to another monastery, into the power of another abbot. 

 Si vero peccaverit abbas, episcopo non licet tollere possessionem monasterii, quamvis peccaverit abbas: sed mittat eum in aliud monasterium in potestate alterius abbatis.

6.  Neither an abbot nor a bishop may transfer the land of a church to another [church] although both are under his authority. If he wishes to change the land of a church, he shall do it with the consent of both [parties] . 

 Non licet abbati, neque episcopo terram ecclesiae convertere ad aliam, quamvis ambae in potestate ejus sint.

7.  If anyone wishes to set his monastery in another place, he shall do it on the advice of the bishop and of his brethren, and he shall release a presbyter for the ministry of the church in the former place. 

 Si mutare vult terram ecclesiae, ^[0930D] faciat cum consilio episcopi, et fratrum suorum ^[0931A] [Al., cum consensu amborum] , [Al. add., si quis vult monasterium suum in alium locum ponere] et dimittat in priorem locum presbyterum ad ministeria ecclesiae.

8.  It is not permissible for men to have monastic women, nor women, men; nevertheless, we shall not overthrow that which is the custom in this region.

 Non licet viris feminas habere monachas, neque feminis viros, tamen non destruamus illud, quod consuetudo est in hac terra.

9.  A monk may not take a vow without the consent of his abbot; if he lacks this, the vow is to be annulled.

 Monacho non licet votum vovere sine consensu abbatis: Sin minus, frangendum est.

10.  If an abbot has a monk worthy of the episcopate, he ought to grant this, if it is necessary. 

 Abbas si habuerit monachum, quem elegit [Al. add., dignum debet dare, si necesse est.

11.  A boy may not marry when he has already set before him the vow of a monk. 

 Puero non licet etiam nubere, prolato ante monachi voto.

12.  Any monk whom a congregation has chosen to be ordained to the rank of presbyter for them, ought not to give up his former habit of life. 

 Si quis monachus, quem elegerit, etc. ] congregatio, ut ordinet eum in gradu presbyterii, non debet dimittere priorem conversationem suam.

13.  But if he is afterwards found to be either proud or disobedient or vicious, and [if] in a better rank [he] seeks a worse life, he shall be deposed and put in the lowest place, or [he shall] make amends with satisfaction. 

 Si autem postea inventus fuerit ut superbus, vel otiosus [Al., vitiosus] , et in meliori gradu priorem ^[0931B] vitam quaerat; deponatur: et in ultimum locum constitutus satisfactione emendet.

14.  The reception of infirm persons into a monastery is within the authority and liberty of the monastery. 

 In potestate et libertate monasterii est susceptio infirmorum in monasterio.

15.  Washing the feet of laymen is also within the liberty of a monastery. Except on the Lord’s day, it is not obligatory. 

 In libertate quoque monaterii est lavandi pedes laicorum; nisi in coena Domini non coguntur.

16.  It is also a liberty of the monastery to adjudge penance to laymen for this is properly a function of the clergy.

 Nec libertas monasterii est poenitentiam saecularibus judicare, quia proprie clericorum est.

7. OF THE RITE OF THE WOMEN, OR THEIR MINISTRY IN THE CHURCH

CAPUT VII. De ritu mulierum in ecclesia, vel monasterio.

1.  It is permissible for the women, that is, the handmaidens of Christ, to read the lections and to perform the ministries which appertain to the confession of the sacred altar, except those which are the special functions of priests and deacons.

[In a minority of manuscripts this canon reads] :

Woman shall not cover the altar with the corporal nor place on the altar the offerings, nor the cup, nor stand among ordained men in the church, nor sit at a feast among priests.

Mulieres non velent altare de corporali: nec oblationes super altare, neque calicem ponant: neque stent inter ordinatos in ecclesia: neque in convivio sedeant inter sacerdotes.

2.  According to the canons it is the function of the bishops and priests to prescribe penance.

[For this canon a number of manuscripts have the following:] No woman may adjudge penance for anyone, since in the canon no one may [do this] except the priests alone.

 Mulieri non est licitum alicui poenitentiam dare, quia in canone nulli licitum ^[0931C] est, nisi solis sacerdotibus.

3.  Women may receive the host under a black veil, as Basil decided. 

 Mulieres possunt sub nigro velamine [Al. add. ut Basilius judicavit] sacrificium accipere.

4. According to the Greeks a woman can make offerings, but not according to the Romans.

Mulier potest oblationes facere secundum Graecos, non secundum Romanos.

8. OF THE CUSTOMS OF THE GREEKS AND OF THE ROMANS

CAPUT VIII. De moribus Graecorum et Romanorum.

1.  On the Lord’s day the Greeks and the Romans sail and ride; they do not make bread, nor proceed in a carriage, except only to church, nor bathe themselves. 

In Dominica Graeci et Romani non navigant, nec equitant: non panem faciunt, neque in curru pergunt, nisi ad ecclesiam tantum: nec balneant se.

2.  The Greeks do not write publicly on the Lord’s Day; in the case of special necessity, nevertheless, they write at home. 

 Graeci non scribunt publice; tamen pro necessitate seorsum in domo scribunt.

3.  The Greeks and the Romans give clothing to their slaves, and they work, except on the Lord’s Day.

 Graeci et Romani dant servis suis vestimenta, et laborant sive Dominico die.

4.  Greek monks do not have slaves; Roman monks have them.

 Graecorum monachi servos non habent: Monachi Romanorum habent.

5.  On the day before the Lord’s nativity, at the ninth hour, when mass is ended, that is, the vigil of the Lord, the Romans eat; but the Greeks take supper [only] when vespers and mass have been said. 

 In illa die ante natale Domini ^[0931D] hora nona expleta missa, id est vigilia Domini manducant Romani: Graeci vero dicta vespere missa coenant.

6.  In case of plague, both the Greeks and the Romans say that the sick ought to be visited, as [are] other sick persons, as the Lord commands. (Matt. 25:36, 43)

 De peste mortalitatis Graeci et Romani dicunt, ^[0932A] ipsos infirmos visitari debere [Al. add.

7.  The Greeks do not give carrion flesh to swine but allow the skins and leather [of carrion] to be taken for shoes, and the wool and horns may be taken [but] not for any sacred [use] . 

 et caeteros infirmos] , sicut Dominus praecipit (Matth. XXV, 43). Graeci carnes morticinorum non dant porcis; pelles tamen ad calceamenta, et lanam, et cornua accipere licet non ad aliquod sanctum

8.  The washing of the head is permitted on the Lord’s Day, and it is permitted to wash the feet in a solution of lye; but this washing of the feet is not a custom of the Romans.

 [Al., vel coria et calceamenta licent, et lana et cornua accipi, non in aliquo sancto] . Lavacrum capitis [Al. add. Potest esse] in Dominica, et in lixivia pedes lavare licet: sed consuetudo Romanorum non est haec lavatio pedum.

9. OF THE COMMUNION OF THE IRISH AND BRITONS WHO ARE NOT CATHOLIC IN RESPECT TO EASTER AND THE TONSURE

CAPUT IX. De communicatione Scotorum et Britonum, qui in Pascha et tonsura catholicae non sunt [Al., catholici non sunt] adunati Ecclesiae.

1. Those who have been ordained by Irish or British bishops who are not Catholic with respect to Easter and the tonsure are not united to the Church, but [they] shall be confirmed again by a Catholic bishop with imposition of hands. 

Qui ordinati sunt Scotorum vel Britonum episcopi ^[0932B] qui in Pascha vel tonsura catholicae non sunt adunati Ecclesiae, iterum a catholico episcopo manus impositione confirmentur.

2. Likewise also the churches that have been consecrated by these bishops are to be sprinkled with holy water and confirmed by some collect. 

[Al. add. Similiter et ecclesiae quae ab ipsis episcopis ordinantur, aqua exorcizata aspergantur, et aliqua collectione confirmentur. ]

3.  Further, we have not the liberty to give them, when they request it, the chrism or the eucharist, unless they have previously confessed their willingness to be with us in the unity of the Church. And likewise a person from among these nations, or anyone who doubts his own baptism, shall be baptized.

Licentiam quoque non habemus eis poscentibus chrisma vel eucharistiam dare, nisi ante confessi fuerint velle nobiscum esse in unitate Ecclesiae. Et qui ex eorum similiter gente, vel quicunque de baptismo suo dubitaverit, baptizetur.

10. OF THOSE WHO ARE VEXED BY THE DEVIL

CAPUT X. De vexatis a diabolo, et de iis qui se occidunt.

1.  If a man is vexed by the devil and can do nothing but run about everywhere, and [if he] slays himself, there may be some reason to pray for him if he was formerly religious. 

Si homo vexatus est a diabolo, et nescit aliquid nisi ubique discurrere, et occidit semetipsum quacunque ^[0932C] causa, prodest ut oretur pro eo, si ante religiosus erat:

2.  If it was on account of despair, or of some fear, or for unknown reasons, we ought to leave to God the decision of this matter, and we dare not pray for him.  

si pro desperatione, aut pro timore aliquo, aut pro causis ignotis, Deo relinquamus hoc judicium, et non ausi sumus orare pro illo.

3.  In the case of one who of his own will slays himself, masses may not be said for him; but we may only pray and dispense alms. 

 Qui se occiderit propria voluntate, missas pro eo facere non licet, sed tantum orare et eleemosynas largiri.

4.  If any Christian goes insane through a sudden seizure, or as a result of insanity slays himself--there are some who celebrate masses for such an one. 

 Si quis subita tentatione mente sua exciderit, vel per insatiam seipsum occiderit, quidam pro eo missas faciunt.

5.  One who is possessed of a demon may have stones and herbs, without [the use of] incantation.

11. OF THE USE OR REJECTION OF ANIMALS

1.  Animals which are torn by wolves or dogs are not to be eaten, nor a stag nor a goat if found dead, unless perchance they were previously killed 148 by a man, but they are to be given to swine and dogs. 

2.  Birds and other animals that are strangled in nets are not to be eaten by men; nor if they are found dead after being attacked by a hawk, since it is commanded in the fourth [sic] chapter of the Acts of the Apostles to abstain from fornication, from blood, from that which is strangled, and from idolatry. (Acts 15:29)

3.  Fish, however, may be eaten, since they are of another nature. 

4.  They do not forbid horse [flesh] , nevertheless it is not the custom to eat it. 

5.  The hare may be eaten, and it is good for dysentery; and its gall is to be mixed with pepper for [the relief of] pain.

6.  If bees kill a man, they ought also to be killed quickly, but the honey may be eaten. 

7.  If by chance swine eat carrion flesh or the blood of a man, we hold that they are not to be thrown away; nor are hens; hence swine that [only] taste the blood of a man are to be eaten. 

8.  But as for those which tear and eat the corpses of the dead, their flesh may not be eaten until they become feeble and until a year has elapsed. 

9.  Animals that are polluted by intercourse with men shall be killed, and their flesh thrown to dogs, but their offspring shall be for use, and their hides shall be taken. However, when there is uncertainty, they shall not be killed.

12. OF MATTERS RELATING TO MARRIAGE

CAPUT XI. De quaestionibus conjugiorum.

1.  Those who are married shall abstain from intercourse for three nights before they communicate. 

Qui in matrimonio sunt, tres noctes obstineant se a communione, antequam communicent.

2.  A man shall abstain from his wife for forty days before Easter, until the week of Easter. On this account the Apostle says: “That ye may give yourselves to prayer.” (I Cor. 7:5)

 Vir abstineat se ab uxore sua quadraginta dies ante pascha, et usque in octavas Paschae: inde ait Apostolus, ut vacetis orationi (I Cor. VII, 5).

3.  When she has conceived a woman ought to obstain from her husband for three months before the birth, and afterward in the time of purgation, that is, for forty days and nights, whether she has borne a male or a female child. 

^[0932D] Mulier tribus mensibus abstineat se a viro suo quae concepit, ante partum et post tempus purgationis, hoc est quadraginta diebus et noctibus, sive ^[0933A] masculum et feminam genuerit.

4.  It is also fully permitted to a woman to communicate before she is to bear a child. 

 Mulieri quoque licet per omnia ante communicare, quando debet parere.

5.  If the wife of anyone commits fornication, he may put her away and take another; that is, if a man puts away his wife on account of fornication, if she was his first, he is permitted to take another; but if she wishes to do penance for her sins, she may take another husband after five years. 

 Si cujus uxor fornicata fuerit, licet dimittere eam et aliam accipere; hoc est, si vir dimiserit uxorem suam propter fornicationem, si prima fuerit uxor, licitum est ut aliam accipiat uxorem: illa vero si voluerit poenitere sua peccata post duos annos, alium accipiat virum.

6.  A woman may not put away her husband, even if he is a fornicator, unless, perchance, for [the purpose of his entering] a monastery. Basil so decided. 

Mulieri non licet virum dimittere, licet sit fornicator [Al. add. nisi forte pro monasterio] . Basilius hoc judicavit.

7.  A legal marriage may not be broken without the consent of both parties. 

Legitimum conjugium non licet separare sine consensu amborum,

8.  But either, according to the Greeks, may give the other permission to join a monastery for the service of God, and [as it were] marry it, if he [or she] was in a first marriage; yet this is not canonical. But if such is not the case, [but they are] in a second marriage, this is not permitted while the husband or wife is alive. 

 potest tamen alter alteri licentiam dare accedere ad servitutem Dei in monasterio, et sibi nubere, si in primo conjugio erat secundum Graecos; et tamen non est canonicum: sin tamen in secundo erat, non licet ^[0933B] tertio vivente viro vel uxore.

9.  If a husband makes himself a slave through theft or fornication or any sin, the wife, if she has not been married before, has the right to take another husband after a year. This is not permitted to one who has been twice married.

 Maritus si ipse seipsum in furto aut fornicatione servum facit, vel quocunque peccato, mulier si prius non habuit conjugium, habet potestatem post annum alterum accipere virum. Diaconi autem relictae non licet [Al., Bigamo autem non licet] .

10.  When his wife is dead, a man may take another wife after a month. If her husband is dead, the woman may take another husband after a year. 

 Muliere mortua, licet viro post mensem alteram accipere: mortuo viro post annum licet mulieri alterum tollere virum.

11.  If a woman is an adulteress and her husband does not wish to live with her, if she decides to enter a monastery she shall retain the fourth part of her inheritance. If she decides otherwise, she shall have nothing. 

 Mulier si adultera est, et vir ejus non vult habitare cum ea, si vult illa monasterium intrare, quartam partem suae haereditatis obtineat: si non vult, nihil habeat.

12.  Any woman who commits adultery is in the power of her husband if he wishes to be reconciled to an adulterous woman. If he makes a reconciliation, her punishment does not concern the clergy, it belongs to her own husband. 

 Quaecunque mulier adulterium perpetraverit, in potestate viri est, si velit reconciliari mulieri adulterae. Si reconciliata in clero, non proficit vindicta illius, ad proprium virum pertinet.

13.  In the case of a man and a woman who are married, if he wishes to serve God and she does not, or if she wishes to do so and he does not, or if either of them is broken in health, they may still be completely separated with the consent of both. 

 Vir et mulier ^[0933C] in matrimonio si ille voluerit et illa noluerit, vel ille infirmatus seu illa infirmata; tamen omnino cum consensu amborum separentur.

14.  A woman who vows not to take another husband after her husband’s death and when he is dead, false to her word, takes another and is married a second time, when she is moved by penitence and wishes to fulfill her vow, it is in the power of her husband [to determine] whether she shall fulfill it or not. 

 Mulier quae vovit post mortem viri ejus, non accipiat alterum: et mortuo illo, praevaricatrix si accipiat alium, iterumque nupta cum eo poenitentia mota si implere vult vota sua, in potestate viri ejus utrum impleat, an non.

15.  Therefore, to one woman who after eleven years confessed [such] a vow, Theodore gave permission to cohabit with the man.  And if anyone in a secular habit takes a vow without the consent of the bishop, the bishop himself has power to change the decision if he wishes. 

 Ergo unam licentiam dedit Theodorus, quae confessa est votum post undecim annos nubere cum illo viro. Et si quis in saeculari habitu votum voverit sine consensu episcopi, ipse episcopus habet potestatem mutare sententiam ejus si vult.

17.  A legal marriage may take place equally in the day and in the night, as it is written, “Thine is the day and thine is the night.” (Ps. 73:16)

Legitimum conjugium aequaliter licet in die et nocte, sicut scriptum est: Tuus est dies, et tua est nox (Psal. LXXIII, ^[0934A] 16).

18.  If a pagan puts away his pagan wife, after baptism it shall be in his power to have her or not to have her. 

Si quis dimiserit gentilem uxorem post baptismum, in potestate ejus erit eam habere vel non habere:

19.  In the same way, if one of them is baptized, the other a pagan, as saith the Apostle, “If the unbeliever depart, let him depart”; (I Cor. 7:15) therefore, if the wife of any man is an unbeliever and a pagan and cannot be converted, she shall be put away. 

 simili modo si quis eorum baptizatus erit, alter gentilis, sicut Apostolus dicit : Infidelis autem si discedit, discedat (I Cor. VII, 15). Ergo cujus uxor infidelis et gentilis, et non potest converti, demutetur [Al., dimittatur] .

20.  If a woman leaves her husband, despising him, and is unwilling to return and be reconciled to her husband, after five years, with the bishop’s consent, he shall be permitted to take another wife. 

 Si mulier discesserit a viro suo despiciens eum, et nolens reverti, et reconciliari viro, post quinque annos cum consensu episcopi aliam accipere liceat uxorem:

21.  If she has been taken into captivity by force and cannot be redeemed, [he may] take another after a year. 

si in captivitate per vim ducta redimi non potest, post annum alteram accipere.

22.  Again, if she has been taken into captivity her husband shall wait five years; so also shall the woman do if such things have happened to the man. 

 Item si in captivitate ductus fuerit vir ejus, quinque annos exspectet: similiter autem et mulier, si talia contigerint.

23.  If, therefore, a man has taken another wife, he shall receive the former wife when she returns from captivity and put away the later one; so also shall she do, as we have said above, if such things have happened to her husband. 

 Si igitur alteram duxerit uxorem, priorem de captivitate reversam accipiat, posteriorem ^[0934B] dimittat: similiter autem illa, sicut superius diximus, si talia contigerint, faciat.

24.  If an enemy carries away any man’s wife, and he cannot get her again, he may take another. To do this is better than acts of fornication. 

 Si cujus uxorem hostis abstulerit, et ipse eam adipisci non potest, licet aliam tollere; melius est sic facere, quam fornicari.

25.  If after this the former wife comes again to him, she ought not to be received by him, if he has another, but she may take to herself another husband, if she has had [only] one before. The same ruling stands in the case of slaves from over sea. 

 Si iterum post haec uxor illa venerit ad eum, non debet recipi [Al., add. ab eo] , si aliam habet: sed illa tollat alium virum, si unum ante habuerit. Eadem sententia [Al. add., stat] de servis transmarinis.

26.  According to the Greeks it is permitted to marry in the third degree of consanguinity, as it is written in the Law; according to the Romans, in the fifth degree; however, in the fourth degree they do not dissolve [a marriage] after it has taken place. Hence they are to be united in the fifth degree; in the fourth, if they are found [already married] they are not to be separated; in the third, they are to be separated.

 In tertia propinquitate carnis licet nubere secundum Graecos, sicut in lege scriptum est: in quinta secundum Romanos, tamen in tertia non solvunt, si post [Al., postquam] factum fuerit. Ergo in quinta generatione conjungantur. In quarta si inventi fuerint, non separantur.

27.  Nevertheless, it is not permitted to take the wife of another after his death [if he was related] in the third degree. 

In tertia tamen propinquitate non licet uxorem alterius accipere post obitum ejus.

28.  On the same conditions a man is joined in matrimony to those who are related to him, and to his wife’s relatives after her death. 

^[0934C] Aequaliter vir conjungitur in matrimonio his qui sibi consanguinei sunt, et uxoris suae consanguineis post mortem uxoris.

29.  Two brothers may also have two sisters in marriage, and a father and a son [respectively] a mother and her daughter. 

 Duo quoque fratres duas sorores possint habere: et pater filiusque, matrem et filiam.

30.  A husband who sleeps with his wife shall wash himself before he goes into a church. 

 Maritus qui cum uxore sua dormierit, lavet se antequam intret in ecclesiam.

31.  A husband ought not to see his wife nude. 

 Maritus non debet uxorem suam nudam videre.

32.  If anyone has illicit connection or illicit marriage, it is nevertheless permissible to eat the food which they have, for the prophet has said: “The earth is the Lord’s and the fullness thereof.” (Ps. 23:1). 

 Si quis nuptias habet vel matrimonia non licita, tamen licitum est escam, quam habent, manducare, quia Propheta dixit: Domini est terra et plenitudo ejus.

33.  If a man and a woman have united in marriage, and afterward the woman says of the man that he is impotent, if anyone can prove that this is true, she may take another [husband] . 

 Si vir et mulier conjunxerint se in matrimonio, et postea dixerit mulier de viro suo non posse [Al. add., nubere cum eo] ; si quis poterit probare quod verum sit, accipiat alium virum.

34.  Parents may not give a betrothed girl to another man unless she flatly refuses [to marry the original suitor] ; but she may go to a monastery if she wishes. 

 Puellam desponsatam non licet parentibus ^[0935A] dare alii viro, nisi illa omnino resistat; tamen ad monasterium licet ire, si voluerit.

35.  But if she who is betrothed refuses to live with the man to whom she is betrothed, the money which he gave for her shall be paid back to him, and a third part shall be added; if, however, it is he that refuses, he shall lose the money which he gave for her. 

 Illa autem desponsata si non vult habitare cum eo viro cui est desponsata, reddatur ei pecunia quam dedit, et tertia pars addatur; sin autem illa noluerit, perdat pecuniam quam pro illa dedit.

36.  But a girl of seventeen years has the power of her own body. 

 Puella autem tredecim annorum sui corporis potestatem habet.

37.  Until he is fifteen years old a boy shall be in the power of his father, then he can make himself a monk; but a girl of sixteen or seventeen years who was before in the power of her parents [can become a nun] . After that age a father may not bestow his daughter in marriage against her will.

 Puer usque ad quindecim annos sit in potestate patris sui. Tunc seipsum potest monachum facere. Puella vero sexdecim vel septemdecim annorum, in potestate parentum. Post autem hanc aetatem patri non licet filiam suam contra ejus voluntatem in matrimonium dare.

13. OF MALE AND FEMALE SLAVES

CAPUT XII. De servis et ancillis.

1.  If he is compelled by necessity, a father has the power to sell his son of seven years of age into slavery; after that, he has not the right to sell him without his consent. 

^[0935B] Pater filium necessitate coactus potestatem habet tradere in servitium septem annos; deinde sine voluntate filii licentiam tradendi non habet.

2.  A person of fourteen [years] can make himself a slave. 

 Homo tredecim annorum seipsum potest facere servum.

3.  A man may not take away from his slave money which he has acquired by his labor. 

 Non licet homini servo tollere pecuniam, quam ipse acquisivit.

4.  If the master of a male and a female slave joins them in marriage and the male slave or the female slave is afterward set free, and if the one who is in slavery cannot be redeemed, the one who has been set free may marry a free born person. 

 Si servum et ancillam dominus amborum in matrimonium conjunxit, postea liberato servo vel ancilla, si non potest redimi quae in servitio est, libero licet ingenuam conjungere.

5.  If any freeman takes a female slave in marriage, he has not the right to put her away if they were formerly united with the consent of both. 

 Si quis liber ancillam in matrimonio acceperit, non habeat licentiam dimittere, si ante cum consensu amborum conjuncti sunt.

6.  If anyone acquires [as a slave] a free woman who is pregnant, the child that is born of her is free. 

 Si praegnantem quis liberam comparat, liber est ex ea generatus.

7.  If anyone sets free a pregnant slave woman, the child which she brings forth shall be [in a state] of slavery.

 Qui ancillam praegnantem mulierem liberat, quem generat est servus.

14. OF VARIOUS MATTERS

CAPUT XIII. De diversis quaestionibus.

1.  There are three legitimate fasts in a year for the people; the forty [days] before Easter, when we pay the tithes of the year, and the forty [days] before the Lord’s nativity and the forty days and nights after Pentecost.

^[0935C] Jejunia legitima tria sunt in anno [Al., pro populo] ; ^[0936A] praeterea quadraginta ante Natale Domini, et post Pentecosten quadraginta dies [Add., noctes] .

2.  He who fasts for a dead person aids himself. But to God alone belongs knowledge of the dead person. 

 Qui pro homine mortuo jejunat, seipsum adjuvat. De mortuo autem Dei solius est notitia.

3.  Laymen ought not to be dilatory with respect to their promises, since death does not delay. 

 De promissione sua laici non debent facere moram, quia mors non tardat.

4.  On no account may the servant of God fight. Let [the matter] be for consultation by many servants of God. 

 Servo Dei nullatenus licet pugnare, multorum licet sit consilio servorum Dei.

5.  One infant may be given to God at a monastery instead of another, even if [the father] has vowed the other; nevertheless it is better to fulfill the vow. 

Infans pro infante potest dari ad monasterium Deo, quamvis alium vovisset: tamen melius est votum implere;

6.  Similarly, cattle of equal value may be substituted if it is necessary. 

similiter pecora aequali pretio possunt mutari, si necesse sit.

7.  If a king holds the territory of another king, he may give it for [the good of] his soul. 

 Rex si alterius regis terram habet, potest donare pro anima sua.

8.  If anyone converted from the world to the service of God has any royal specie received from a king, that [specie] is in the power of that king; but if it is from a former king, [now] dead, that which he received shall be as his other goods; it is permissible to give it to God with himself. 

9.  That which is found on a road may be taken away. If the owner is found, it shall be restored to him.

 Inventio in via tollenda est, si inventus fuerit possessor, reddatur ei.