1. Of Humility.

2. The Congregation of Canons.

3. All should sleep together in the enclosure.

4. Of Compline, and of keeping silence.

5. Divine Office at night.

6. All at Divine Office

7. The manner of saying the Divine Office.

8. They should come to Chapter every day.

9. Daily manual labour.

10. Those going on a journey.

11. Of the good zeal

12. No one to strike or excommunicate another.

13. No one to defend one another.

14. Of confessions.

15. Of graver faults.

16. Consorting with excommunicated.

17. Excommunication

18. Trivial faults.

19. What excommunication should be.

20. Lent.

21. Arrangement of tables.

22. The measure of food.

23. The measure of drink.

24. The weekly kitcheners.

25. Archdeacon & Primicerius.

26. Of the Cellarer.

27. Of the Porter.

28. Of Sick Clerics without means

29. Clothing, shoes, and  firewood.

30. Of the feasts of Saints.

31. Joining the Congregation

32. Of alms.

33. Mass on Sundays & Feasts

34. Almsfolk should come to church

IN the Name of Almighty God, here begins the Life of Canons

In Nomine Dei Summi Incipit Vita Canonicorum

In the days of the most pious, most serene King Pippin, Chrodegang, Servant of the Servants of God, Bishop of the City of Metz:

Temporibus piissimi ac serenissimi regis pipini chrodegangus servus servorum Dei, metthensss urbis episcopus.

HAD the discipline of the three hundred and eighteen [fathers of Nicaea] endured, together with that of the other holy Fathers; if clergy and bishops still lived according to the proper norms they laid down, it would seem superfluous for us, insignificant as we are, to make any further comment, or say anything, as if it were new, about a subject which had been so well treated. However both shepherds and their flock have become increasingly negligent in our time, so what else can I do, finding myself in such a serious situation, except try as best I can to restore our clergy to the path of righteousness, under the inspiration of God, even if my best is not as good as it might be.

Si trecentorum decem et octo reliquorumque sanctorum patrum, canonum auctoritas inviolata perduraret, et clerus atque episcopus secundum eorum rectitudinis normam viverent, superfluum videretur a nobis exiguis minimisque, super hanc rem tam ordinate dispositam aliquid retractari, et quasi quiddam novitatis adici; sed dum pastorum subditorumque neglegentia et his temporibus nimium crevit, quid aliud agendum nobis est, qui in tam grave discrimen venimus, nisi ut, quantum possumus, {si non quantum debemus}, ad rectitudinis lineam, Deo inspirante, clerum nostrum reducamus?

When I, however unworthy I was, had been granted the throne of this pontifical see, and had begun to examine the state of the pastoral care of my office, I noticed that both clergy and people had sunk into such a state of neglect that I was moved with grief to investigate what I should do. I rely therefore on the help of God, and the aid and sympathetic advice of my spiritual brethren, [who have urged me to the work of reform], in deciding to outline a brief Rule, driven by necessity, so that the clergy can restrain themselves from what is unlawful, rid themselves of their sins, and leave off those evils which they have practised for so long. Thus their thoughts may be freed from their accustomed vices, and they may be more easily filled with whatever is good, whatever is excellent.

Igitur, quamvis indigne adeptus huius sedis pontificalem cathedram, cum officii mei pastorali curae invigilare coepissem, et in tantam negligentiam, clerum plebemque devenisse conspicerem, coepi mestus conquirere, quid agere deberem: sed divino fultus auxilio, fratrumque spiritualium consolatione adiutus, {atque ad recuperationem provocatus} volui, necessitate compulsus, parvum decretulum facere, per quod se clerus ab illicitis coerceat, vitiosa deponat, mala diu longeque usurpata derelinquat; ut dum mens ab assuetis vitiis vacuatur, facilius quae bona sunt quaeque optima inserantur.

IN obedience to Holy Scripture, we have determined that all should be of one mind in the worship of God, and diligent in spiritual reading. They should be readily obedient to their bishop, and to the provost, as the canonical order requires. They should be united in charity, joined together in eager zeal and fervent love. Let them keep away from lawsuits, scandals and hatred. Whoever their superior be, he {should be concerned not for material wants alone, but spiritual ones as well; in both areas he should be able to provide the most prudent care, using the means at his disposal. He} should repress vices, and act as quickly as he can to amputate them as soon as they begin to appear. He should be careful to provide for his subjects whatever is necessary for human life, according to the principles laid down below.

Scripturis etenim sacris intenti, decernimus ut omnes sint unanimes officiis divinis lectionibusque sacris assidui, atque ad oboedientiam episcopi sui praepositique, ut ordo canonicus deposcit, parati, caritate conexi, zelo bono ferventissimoque amore coniuncti, a litibus, vel scandalis, seu odiis, semoti. Pastor eorum quilibet fuerit, {non solum de carnalibus, sed etiam de spiritalibus curam gerat, et in utraque parte sagacissimam sollicitudinem, in quo facultas fuerit,} habeat, ut et vitia reprimat et ea radicitus, ut oriri coeperint, prout valebit, amputare festinet; et quod usibus humanis iuxta formam subter dispositam, necessarium fuerit, eis praebere studeat.

Thus when Christ, the shepherd of shepherds and judge of the living and the dead, takes his throne of majesty, on that last and dreadful day, to adjudicate between all nations, when every one of the clergy shall see his face unveiled, may we be granted at least a full remission of our sins; even if we do not deserve to hear him say, ‘Well done, good and faithful servant’ (Matth. 25:21), as he will say to the greatest shepherds and the flocks committed to them, who had been given talents and made them increase with spiritual profits. It is clear that anyone whose sins are pardoned in full will not be denied entry to the kingdom of heaven, nor can anyone be deemed unhappy who attains to even the smallest share of paradise. Such a share is granted to those who hasten as fast as they are able towards that goal, through the merits of their life, in their short race through this present time.

Ut cum pastor pastorum iudexque vivorum et mortuorum Christus in ultimo tremendoque die in sede maiestatis suae disceptaturus cum omnibus gentibus sederit, et omnis clerus eum revelata facie  conspexerit, etsi non cum summis pastoribus et gregibus sibi commissis pro dispensandis talentis, multiplicatisque spiritalibus lucris audire merebimur: ‘Euge, serve bone et fidelis’; vel hoc concedatur, ut delictorum venia ad integrum tribuatur. Quia manifestum est quibus peccatorum venia ad integrum tribuitur, regni introitus non negatur; quia nec infelix potest iudicari, cui contigerit qualemcumque partem in paradiso habere. Sed illis ibidem sors datur, qui, in quantum possunt, per vitae meritum, ad hoc, in huius temporis curriculo, dum licet, currere festinant.

Let us then apply our minds to this purpose, as best we can, though our best be not as good as it might be; let our life be savoured with penance for a time, lest the vengeance of God, who is now so meek and patient, should break out upon us and condemn us in time to come.

Intendamus ergo ad hoc animum, quantum possumus, ‘ quia non possumus quantum debemus; et vita nostra ad tempus amarescat in poenitentia, ne ultio divina, quae nunc mitis est et expectat, post saeviat ad uindictam.

THESE ARE THE CHAPTERS.

INCIPIT CAPITULA.

1. Of humility.

I. De humilitate.

2. The order of the Congregation of Canons.

II. De ordine congregationem canonicorum.

3. That all should sleep together in the enclosure.

III. Ut in illo claustro omnes in unum dormiant.

4. Of Compline, and of keeping silence.

IV. De completorio vel taciturnitate.

5. Of the Divine Office during the night.

V. De officiis divinis in noctibus.

6. That all should attend the Divine Office at the Canonical Hours.

VI. Ut per omnes horas canonicas ad officium divinum veniant.

7. The manner of saying the Divine Office.

VII. De disciplina psallendi.

8. That they should come to Chapter every day.

VIII. Ut ad capitulum cotidiae veniant.

9. Of the daily manual labour.

IX. De opere manuum cotidiano.

10. Of those going on a journey.

X. De proficiscentibus in itinere.

11. Of the good zeal which the servants of God ought to have.

XI. De zelo bono quem debent servi Dei habere.

12. That no one should take it on himself to strike or excommunicate another.

XII. Ut non presumat alter alterum cedere aut excommunicare.

13. That in a Congregation of Clergy no one is permitted to defend one another.

XIII. Ut in congregatione clericorum non liceat alteri alterum defendere.

14. Of confessions.

XIV. De confessionibus.

15. Of graver faults.

XV. De gravioribus culpis.

16. Of those who without leave consort with the excommunicated.

XVI. De his qui sine iussione iunguntur excommunicatos.

17. Of excommunication for faults.

XVII. De excommunicatione culparum.

18. Of those who err in certain trivial faults.

XVIII De his qui in quibusdam levioribus delinquunt.

19. What excommunication should be.

XIX. Qualis debet esse modus excommunicationis.

20. Of the observance of Lent.

XX. De quadragesimae observationibus.

21. Of the arrangement of tables.

XXI. De mensis ordinandis.

22. Of the measure of food.

XXII. De mensura cibi.

23. Of the measure of drink.

XXIII. De mensura potus.

24. Of the weekly kitcheners.

XXIV. De septimanariis coquinae.

25. Of the Archdeacon and the Primicerius.

XXV. De archidiacono vel primitiario.

26. Of the Cellarer.

XXVI. De cellerario.

27. Of the Porter.

XXVII. De portario.

28. Of Canonical Clerics who are unwell, those who have specifically adopted this way of life, and do not have the means to cope with their infirmity.

XXVIII. De infirmis clericis canonicis qui se peculiarius ad istum ordinem iunxerunt & non habent unde infirmitates suas possint implere.

29. Of the clothing and shoes of the Clerics, and of their firewood.

XXIX. De vestimentis clericorum vel calciamentis et lingna.

30. Of the feasts of Saints.

XXX. De festivitatibus sanctorum.

31. Of one who intends {specifically} to join this Order of Canons {in this Congregation}, and makes a solemn donation of his property, in person, in the Church {of St Paul the Apostle.

XXXI. De eo qui ad hunc canonicum { specialiter } ordinem { huius congregations} se sociare vult de rebus quas possidet ad ecclesiam {beati Pauli apostoli} sollemnem de presentei donationem faciat.

32. Of alms.

XXXII. De elimosinis

33. How they should come to Chapter or to Mass on Sundays or the festivals of Saints.

XXXIII. Diebus Dominicis vel festivitatibus sanctorum qualiter ad Capitulum seu ad missam occurrant.

34. Of almsfolk, that they should come to the specified Cathedral Church in order to hear the word of God.

XXXIV. De matriculariis ut ad lectionem divinam audiendam veniant in statuta ecclesia in domo.

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1. Of humility.

I. DE HUMILITATE. (RL I)

Holy Scripture crieth out to us: ‘Everyone that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.’ (Luke 14:11) The more humble you become, the greater the degree of glory that will follow you, for ‘God resisteth the proud and giveth grace to the humble’, (James 4:6) and, ‘Every proud man is an abomination to the Lord’ (Prov. 16:5). If you see anyone who is proud, doubt not that he is a son of the devil; if you observe anyone who is humble, you must believe he is a son of God.

Clamat nobis Scriptura divina: ‘Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur.’ Et quanto enim humilior fueris, tantum te sequitur gloria altitudo et ‘quia superbos Deus resistit, humilibus autem dat gratiam; Omnis quae arrogans immundus est coram Deo’, quemcumque enim superbum videris, filium diaboli esse non dubites, et quem humilem perspexeris, Dei filium omnino credere debes.

We will abbreviate here a long chapter, so that our minds may be inspired to love humility, and shun that pride which is so detestable and hostile to God. It is proper for all Christian men {and for the whole human race } to display humility, but it is an evil and monstrous thing if those who have devoted themselves to the special service of God leave the way of humility, and ally themselves with pride, which is the tyranny of the devil.

De multis enim pauca perstrinximus, ut animos nostros ad amorem humilitatis provocent et adstabile inimicaque Deo superbia retrahamus. Nam dum omne genus humanum Cristianorum { atque omne vulgus }’ humilitatem habere conveniat, nimis incu pessimumque ac detestabile est, ut qui servicio Dei peculiarius se iunxerunt, humilitatem non derelinquant, superbiae vel diabolicae tyrannidi se sociant.

Therefore it is needful that anyone who has been persuaded by the devil to live hitherto in pride, puffed up and sour-faced, should call on the help of God forthwith and return to his law, through humility, through charity, through obedience and all else that is good. It is far better to rise through humility to bliss with Christ in the kingdom of heaven, than to sink through pride into Hell with the devil and other scoffers.

Idcirco necesse est, ut qui suadente diabolo usque nunc superbus vel elatus et vultu regidus vixit, in antea, Deo auxiliante, per humilitatem atque caritatem aut obedientiam seu per reliqua bona Dei precepta resurgat, quia multum melius est per humilitatem cum Christo in celesti regno gaudere quam cum diabolo per superbiam in infernum cum reliquis cum temporibus demergi.

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2. The order of the Congregation of Canons.

II. DE ORDINE CONGREGATIONEM CANONICORUM. (RL II)

The Canons shall keep their order in which they were ordained in their rank according to the legitimate and holy custom of the Roman Church, on every occasion whatever, that is to say, in the church, or wherever they meet together, as far as is practicable, unless the bishop has elevated some to a higher position, or for definite reasons degraded them. All the rest, as I said, should keep in the order in  which were ordained. The juniors therefore shall honour their seniors, and the seniors love their juniors in God.

Ordine(m) suos canonici ita conservent, ut ordinati sunt in gradibus suis secundum legitimam vel sanctam institutionem romana ecclesia, in omnibus omnino locis, id est in ecclesia vel ubicumque simul convenerint, et ratio praestat, excepto his quos episcopus in alciora gradu constituerint vel degradaverint certis ex causis, reliqui omnes, ut diximus, ita ut ordinati sunt, ordines suos custodiant. Iuniores igitur priores suos honorent; priores minores suos in Deo diligant.

In addressing one another [let them never use the bare name], but according to the custom of Holy Church and the Apostolic See, let them call each other by name prefixed with the degree of their ministry, whatever it be. Whenever the clergy meet one another, let the junior bow and ask the senior for his blessing. If he be seated, when a senior passes by, let a junior rise and make room for him to seat himself, nor let the junior presume to sit down, unless his senior bid him, so that the Scriptures may be fulfilled, ‘Be eager to give one another precedence’. (Rom. 12:10) Boys and youths shall keep strictly to their order in the Oratory and at table. Everywhere else let them have supervision and discipline.

In ipsa autem appellatione nominum [nulli liceat alium puro nomine appellare, sed] secundum constitucionem sanctae ecclesie sedis apostolice, vocet eum nomen suum prius addito et ministerii sui gradum qualiscumque fuerit. Ubicumque autem se obviaverit clericus, iunior inclinatus a priore benedictionem petat, et si sedentem invenerit, transeunte maiore, minor surgat et det ei locum sedendi. Nec presumat iunior consedere, nisi ei precipiat senior suus, ut fiat, quod scriptum est: ‘Honore invicem praevenientes’. Pueri parvi vel adulescentes in oratione vel ad mensas cum disciplina ordines suos custodiant, foras autem, ubi et ubi, custodiam habeant et disciplinam.

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3. That all should sleep together in the enclosure.

III. UT IN ILLO CLAUSTRO OMNES IN UNUM DORMIANT. (RL XIII)

We determine that the canonical clergy who live under the rule with the help of God ought to live in the enclosure. They should all sleep in the same dormitory, except for those given special permission by the bishop, as he may think fit, to have lodgings of their own and sleep separately, though within the enclosure, and each one in a separate bed. Within the dormitory they should likewise sleep separately, and mixed with the seniors, to make sure all is well, since the elder ones can see that the younger behave as God would have them do.

Ita instituimus, ut in illo claustro ille clericus canonicus, qui sub ordine, Deo adiuvante, vivere debent, omnes in uno dormiant dormiturio, preter illos quibus episcopus licentiam dederit, secundum quod ei racionabiliter visum fuerit; ut in ipso claustro per dispositas mansiones dormiant separatim; et per singula lecta singuli dormiant. Et in dormitorio similiter separatim dormiant mixti cum senioribus propter providentiam bonam, ut senores provideant quod iuniores secundum Deum agant.

If there is no cleric who can cook, and it is necessary, laymen may come in to cook, but as soon as they have finished their work they must leave again promptly.

Et propter causam necessitatis, si coqui clerici desunt et opus fuerit,₂ jaici ad coquinandum tantum ingrediantur; expleto ministerio suo cum celebritate exeant foras. 21

In their lodgings, the canonical clergy should have no assistant clerk except by the bishop’s command. If he does permit them to keep one, their behaviour should be so humble and God-fearing that they may offend neither God nor the bishop, nor those who govern the congregation under the bishop’s authority.

Et per illas mansiones ipsi clerici canonici nullum clericum eorum habeant sine precepto episcopi sui. Et si permiserit, ut habeant, sic sit conversatio illorum cum humilitate et Dei timore, qualiter nec Deo nec episcopo displiciant, nec illis, qui sub manu sua ipsam congregationem regunt.

 Should they do otherwise, the superior should either excommunicate them, or they should accept corporal punishment.

Etsi aliter fecerint, ille qui preest aut excommunicet eos, aut corporalem disciplinam accipiant.

No woman should enter the enclosure, nor any layman, unless the bishop, archdeacon or primicerius give order that they may come into the refectory to eat, and they must leave their weapons outside the refectory. As soon as they leave the refectory they should be escorted outside the enclosure. Laymen may however enter if they are needed to do some work, but when they have completed their task they should leave again with the greatest speed.

 Et in ipsa claustra nulla femina introeat, nec laicus homo, preter tantum si episcopus aut archidiaconus vel primicerius iusserint, ut in refecturio pro refectionis causa veniant, relicta arma sua ante refectorium, et statim cum exierint de refectorio ducantur foras claustra. Et si necesse fuerit ad opera faciendum, intrent ibi laici homines; ad ubi perfectum fuerit opus, cum summa festinatione egrediant foras.

In the lodgings that are inside the enclosure, neither cleric nor layman should presume to drink, to eat or to sleep] save for the clerics who are members of the congregation, or those clerics who at the bishop’s command look after the older ones within the enclosure. Any of the clergy who have their own clerks within the enclosure, as we have mentioned, should make sure that they possess a chasuble with the other vestments, and that on Sundays and other feast days they stand in the Church of God, vested in their proper order.

Et in ipsas mansiones infra ipsa claustra, nec clericus nec laicus bibere nec manducare [nec dormire] non presumat nisi ipsi clerici qui in ipsa congregatione sunt, aut illi clerici qui ibidem in ipsa claustra per iussionem episcopi sui seniores suos deserviunt. Et qui de ipso diro suum clericum in ipsa claustra, ut diximus, habuerit, hoc prevideat, ut planeta et reliquis vestimentis habeat, et diebus dominicis vel reliquis festivitatibus in ecclesia Dei vestiti in ordinibus suis stent.

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4. Of Compline, and of keeping silence.

IV. DE COMPLETORIO VEL TACITURNITATE.

In order that all the clergy who are members of the congregation may come to Compline, the first signal for Compline should sound at nightfall, at all times of the year. As soon as they hear the signal given for that purpose, they should at once come to their enclosure, wherever they have been, and when they hear the signal given a second time they should all come into the church {of St Stephen},and there sing Compline in God’s name.

Ut ad completurium omnis clerus, qui in ipsa congregatione est, veniat, et omnino omni tempore, incipiente nocte, primum signum ad completurium sonet. Et cum primitus illud signum, quod ad hoc ordinatum est, auditum fuerit, statim, ubicumque fuerint, ad eorum claustra veniant et cum iterum ipsum signum audierint, sic omnes in ecclesia {sancti Istefani} veniant, et tunc in Dei nomine conpleturium cantent.

After they have sung Compline, they should neither eat nor drink until the next morning at the appointed time. They should all keep silence, and none should speak with another until Prime has been sung in the morning, unless it be necessary. In that case they should speak in a low voice, and taking great care that the sound be not heard in the lodgings next door.

Et postquam conpieturium cantatum habuerint, postea non bibam nec manducent usque in crastinum legitimam oram. Et omnes silentium teneant et nemo cum altero loquatur usque mane post Primam cantatam, nisi necesse fuerit; et hoc cum subpressione vocis cum grande cautella, ut de illa alia mansione quae iuxta est, sua vox non audiatur.

If any of them be not present at Compline he should not presume to knock on the door any later that night, nor enter the enclosure by any other route, until they come in for Vigils. Neither the archdeacon nor the primicerius nor the porter may give any late permission for anyone to come in after Compline except for Vigils, unless there be a reason so compelling that the archdeacon, primicerius or whoever is in charge at the time can explain to the bishop the reason why it has happened. In this case of necessity there may be permission given for coming in and going out.’

Et qui de illis ad conpleturium non fuerit, postea illam noctem non presumat ilia ustia tondere, nec per ilium locum in ipsa claustra ingredere, antequam ad Nocturnas veniant. Nec arcidiaconus nec primicerius nec ille ostiarius nullum comiatum exinde donare possint, ut post conpleturium aliquis ibi ingrediatur nisi ad Nocturnas, nisi tantum si talis causa evenerit, quod necesse sit ut ille arcidiaconus vel primicerius vel qui tune temporis exinde previderit, ilium episcopum possit dicere pro qua causa hoc factum fuissed. Et si ita est quod necesse sit, tunc licentiam habeant introeundi et exeundi.

If it should happen that any announcement has to be made within the enclosure after Compline, the person concerned should go to the warden {of St Stephen’s}, and tell him about it, and the warden should make the announcement within the enclosure.

 Et si contigerit, ut opus sit post conpleturium aliqua causa nuntiare in claustra, tunc ad ilium custodem {de sancto Istefano} veniant et illi patefaciat, et ipse hoc in claustra nuntiet.

It could happen, which God forbid, that one of the clergy who had gone into the city before Compline, or was already there, might at the devil’s urging become so audacious, presumptuous and disobedient as to remain somewhere in the city for the night rather than in his enclosure: in such a case if he has done it only once, and not for any vicious reason, he should be verbally admonished. But if that cleric repeats the offence, he should fast on bread and water that day. If he does it a third time, he should spend three days on bread and water. Should he dare to do it more often, he should be subjected to corporal punishment, to instil fear into the others.

Et si, quod absit, evenerit ut ullus de ipso clero, qui ante conpleturium in civitate venerit aut antea ibidem fuerit aut quod sic ausus vel presumciosus aut neclegens, suadente diabolo, fuerit, in civitate aliqua nocte aliube maneat, nisi in sua claustra, si una vice hoc fecerit, si pro vicium factum non est, verbis corripiatur. Et si iteraverit ipse clericus, tunc pro ipso die sit in pane et aqua. Et si tercia vice hoc fecerit, tres dies in pane et aqua sit.

If anyone be persuaded by the devil to leave matters deliberately so late that he has failed to visit the city before Compline, in order to obtain permission to go out of the enclosure afterwards, and if the bishop, archdeacon or primicerius are able to determine this, the cleric who has committed such an offence should either be excommunicated or subjected to corporal punishment.

Et si amplius hoc facere presumpserit, corporali disciplina subiaceatur, ut ceteri timeant. Et si aliquis, suadente diabolo, pro hoc re tardaverit, ut ante conpletorium in civitate non venerit, ut licentiam haberet foras claustra esse, et hoc episcopus aut arcidiaconus vel primicerius investigare potuerint, ille clericus, qui hoc initium fecerit, aut excommunicetur aut corporali disciplina subiaceat.

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5. Of the Divine Office during the night.

V. DE OFFICIIS DIVINIS IN NOCTIBUS. (RL XV)

In winter, [that is from the first of November] until Easter, prudence dictates that their sleep may extend for a moderate space beyond midnight, and they may rise with digestion completed for Vigils. When they have finished the nocturns, they should say the verse, Kyrie eleison, and the Lord’s Prayer. There should then be an interval, except on Sundays and the feasts of saints, according to the discretion of the bishop or his representatives; that is to say it should be as long as it takes to recite forty or fifty psalms, as seems appropriate and time allows.

Hiems temporibus, [id est a Kalendis novembris], usque in Pasca, iuxta considerationem rationis amplius de media nocte pausentur, et iam digesti ad Vigilias surgant. Finitas Nocturnas dicant versum, Kaepneaeicon et oratione Dominica, et faciunt intervallum, excepto diebus Dominicis et festivitatibus sanctorum, iuxta considerationem episcopi vel qui sub eo sunt, id est, ut quadragesimus vel L psalmus possit cantare qui hoc ordinat, aut cum ei visum fuerit et ora permiserit.

Those who need a better knowledge of them, should devote the time to the study of the psalms and lessons, and should meditate during this interval to the best of their ability. Those who are unable should all either chant or read in the church. No one should presume to sleep during this interval, unless he be constrained by illness and be given permission; anyone who acts otherwise shall be excommunicated. All the rest should remain in their places as at Vigils until after Lauds has been said. At the first hour all should sing Prime together in the church {of St Stephen},

Et qui psalterium vel lectionem aliquid indigent, meditationem inserviantur, et meditent in ipso intervallo quod possint capere; et qui non possunt, in ecclesia omnes aut cantant aut legant et non presumat aliquis in ipso intervallo dormire, nisi infirmitate cogente, et hoc per comeatum faciunt. Et si aliter fecerit excommunicetur; reliqui onmes ordine Vigiliarum veniant° usque Matutinas dictas; ora prima omnes in ecclesia {sancti Stefan} cantent Primam.

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6. That all should attend the Divine Office at the Canonical Hours.

VI. UT OMNES PER HORAS CANONICAS AD OFFICIUM DIVINUM VENIANT.

At the time for the Divine Office of None, as soon as the signal has been heard, let them abandon what they have in hand, and those who are close enough to the cathedral that they can get there quickly should go with the greatest speed. If anyone should be far away from the church, so that he cannot be there for the Work of God at the canonical hours, and the bishop or archdeacon agree that4his is true, he should celebrate the Office wherever he be, in the fear of God. The  archdeacon, primicerius or warden should see to it that the bells are rung at the proper times.

Ad oram {nonam} divini officii, mox ut auditum fuerit signum, relictis omnibus quaelibet fuerint in manibus, qui sic propinquo de illo domo sunt, ut ibidem occurrere possunt, cum summa festinatione veniant. Et si longe ab ipsa ecclesia aliquis fuerit, ita ut ad opus Dei per horas canonicas occurrere non possit, et {episcopus vel} arcidiaconus ita esse perpendit cogat opus Dei cum tremore divino ubi tunc fuerit. Et praevideat arcidiaconus vel primicerius seu custor ecclesie ut illa signa oras conpetentibus sonent.

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7.The manner of saying the Divine Office.

VII. DE DISCIPLINA PSALLENDL (RL XXV)

We believe that God is present everywhere and that ‘the eyes of the Lord behold the good and the evil’; (Prov. 15:3) but let us especially believe this without any doubting when we are performing the Divine Office. Therefore let us ever remember the words of the prophet: ‘Serve ye the Lord in fear: and rejoice unto him with trembling ; and again, Sing ye wisely’; and, In the sight of the angels [will I sing to thee]’. (Psalms 2:11; 46:8; 137:2) For if we wish to prefer a petition to men of high station, we do not presume to do it without humility and respect; how much more ought we to supplicate the Lord of all things with all humility and purity.

Ubique credimus divinam esse presenciam et ‘oculos Domini speculare bonos et malos’; maxime tamen hoc sine aliqua dubitatione credamus, cum ad opus divinum adsistimus. Ideo semper memores simus quod ait profeta, ‘Servite Domino in timore, et exultate ei cum tremore4 Et iterum, ‘Psallite sapienter’. Et, In conspectu angelorum [psallam tibi]’. Nam si cum hominibus potentibus volumus aliqua suggerere, non presumimus nisi cum humilitate et reverentia, quanto magis Domino Deo universorum cum omni humilitate et puritatis devocione subplicandum est.

We have determined to enforce, as is the teaching of the church of Rome, and as our own Synod has decreed, that our clergy, when they are present in church for the Divine Office, should not carry staves in their hands unless it is necessary because of ill health.

Illud intimare curavimus, secundum quod Romana ecclesia tenuit, et noster sinodus indicavit, ut clerus noster in ecclesia, quando ad opus divinum adsistit, nisi infirmitate cogente, baculos in ecclesia manibus non teneant.

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8. That they should come to Chapter every day.

VIII. UT AD CAPITULUM COTIDIAE VENIANT.

It is required that all the canonical clergy come to Chapter, where they will hear the Word of God, and this little rule of ours, which we have written with God’s help for their own benefit and for their souls’ salvation. Every day they should read one chapter, except on Sundays, Wednesdays and Fridays when they shall read at Chapter some tracts and other homilies or whatever may edify the hearers. We have said that all should come to Chapter every day, both that the soul may hear the Word of God, and also that the bishop, archdeacon or whoever is in charge may give whatever commands he has to command, may correct what needs correction and ensure that what needs to be done is done. After Prime has been sung, the clergy should go to their lodgings, and be quick to make themselves ready, so that they can come swiftly to Chapter, properly vested, as soon as they hear the signal.

Necesse est ut [cotidie] omnis clerus canonicus ad Capitulum veniant, ibidem verba Dei audiant et istam instituciunculam nostram, quam propter illorum utilitatem ad eorum animas salvandas, Deo auxiliante, fecimus uno quoque die aliquod capitulum exinde relegant, praeter tantum die Dominico et feria quarta et sexta tractatos et alias omelias vel quod edificet audientes ad Capitulum legant. Ideo autem cotidie ad Capitulum omnes venire constituimus, ut et anima verbum Dei audeat, et quod episcopus vel arcidiaconus vel qui libet preesse videtur, ibidem quod iubere habet, iubeat, et quod corrigere corrigat vel quod faciendum sit  studeat. Ipsi autem clerici cum de Prima cantata ad mansionem vadunt, statim sibi parare festinent, ut quando signum audierint, ad capitulum parati cum celeritate veniant.

 Any clergy who are outside the enclosure, and live in the city, should come to Chapter every Sunday, vested in chasubles and the usual vestments as is found in the Roman Order. On these Sundays and principal feasts of saints, all the clergy who live outside the enclosure, as we have said, should come to Vigils and to Lauds. On these days they should remain vested in their proper rank, and each one should stand according to his rank until Mass has been celebrated. If anyone acts differently, he shall be excommunicated by the archdeacon or primicerius, or even, if need be, subjected to corporal punishment. And on Sundays and the principal feasts of saints, as we have said, they should all eat in the refectory together with the rest of the clergy, at the tables allotted to them.

Et omnis clerus qui foras claustra esse videtur et in ipsa civitate consistit, omnibus diebus Dominicis ad Capitulum veniant parati cum planetis vel vestimenta officiales, sicut habetur Ordo Romanus, et ipsis diebus Dominicis vel festivitatibus sanctorum preclaris omnis ipse clerus, ut diximus, qui foras claustra est, ad Nocturnas et ad Matutinas veniant, et ipsis diebus stationibus suis parati custodiant, unusquisque in officio suo stet donec missa peragatur. Et si aliter fecerint, ab arcidiacono vel primicerio excommunicetur aut etiam, si necesse fuerit, corporali discipline subiaceat. Et in ipsis diebus Dominicis, ut diximus, et festivitatibus sanctorum preclaris omnes in refectorium cum alio clero reficiant ad mensas quae eis ordinate fuerint.

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9. Of the daily manual labour.

IX. DE OPERE MANUUM COTIDIANA. (cf. RL XIX)

Idleness is the enemy of the soul. We therefore decree that at the bidding of the bishop, archdeacon, primicerius or whoever they delegate, the clergy should go from Chapter to their work, wherever they are commanded to go, and they should perform their tasks with a good spirit and without murmuring. When there is no common task that needs to be done, each of them should then be occupied with whatever work he has.

Ociositas inimica est anime. Propterea decernimus ut ad iussionem episcopi vel arcidiaconi seu primicerii vel qui ab ipsis ordinantur clerus de Capitulo ad opera, ubi eis iniungitur, exeant et cum bono animo absque murmuracione obedientiam suam expleant, et quando commune operatione necesse facere, postea unusquisque quod opus habet faciat.

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10. Of those going on a journey.

X. DE PROFICISCENTIBUS IN ITINERE. (RL XXVII)

Any of the clergy who are setting out on a journey with the bishop to any destination, must not neglect to observe his way of life, in so far as the nature of the journey permits it. Let them not miss the appointed hours, both for the Divine Office and for anything else.

Quicunque ex clero in itinere cum episcopo vel aliubi proficiscuntur, ordinem suum, in quantum iter vel ratio permiserit, non necglegent; et non eos debent preterire orae constitutae, tam de officiis divinis, quam aliunde.

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11. Of the good zeal which the Servants of God ought to have.

XI. DE ZELO BONO QUOD DEBENT SERVI DEI HABERE. (RL XXXIX)

Just as there is an evil zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from evil and leads to God and life everlasting. Let the servants of God, therefore exercise this zeal with the most fervent love. Let them, that is, ‘give one another precedence’. (Rom. 12:10) Let them bear with the greatest patience one another’s infirmities, whether of body or character. If there be any vices to reprove, or punishment to inflict, it is for those responsible for such things to see to it, and they should agree to do this in charity, being ‘God’s coadjutors’ as the Apostle puts it. (I Cor. 3:9) Thus they will be able to destroy vices even as they arise, and to encourage everyone to a better way of life; for it is written, ‘You that love the Lord, hate evil: but he that loveth iniquity hateth his own soul.’ (Psalm 96:10, 10:6) The one who in truth loves his own soul is the one who keeps guard over himself, and draws others after himself to a pattern of good conduct, both by his words and his actions.

Sicut est zelus amaritudinis malus, qui separat a deo et ducit ad infernum, ita et zelus bonus, qui separat a vicia et ducit ad Deum et ad vitam aeternam. Hunc ergo zelum ferventissimo amore exerceant servi Dei, id est, ut ‘honore se invicem praeveniant, et infirmitates suas sive corporum sive morum pacientissime tollerent. Et si qua vicia reprimenda sunt, vel castigatio adhibenda, cum his quibus hoc commissum est previdere, in bonitate consenciant, et ‘adiutores Dei’, ut ait Apostolus, existant, qualiter vicia, si orta fuerint, possint destruere et ad meliorem statum unumquemque provocare, quia scriptum est, ‘Qui diligitis Dominum, odite malum’; nam ‘qui diligit iniquitatem, odit animam suam’; nam ille animam suam bene diligit, qui se custodit, et alios ad exemplum bone conversacionis, et operibus et verbis trahit.

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12. That no one should take it on himself to [strike or] excommunicate another.

XII. UT NON PRESUMAT ALTER ALTERUM [CEDERE AUT] EXCOMMUNICARE. (RL XXXVII)

Every occasion of presumption should be avoided in excommunication in this order of Canons: thus we give order and command that no one be allowed to excommunicate or strike his brother, even though his brother be so irritating that he provokes him to do so. He has no right to avenge himself, either in words or action, but should approach the superior, who will judge the matter as is reasonable. Anyone who presumes to act otherwise should be referred to the bishop or his representative.

Vetatur hoc canonico ordine {excommunicare} omnis presumptionis occasio; iubemus atque instituimus ut nulli liceat quemquam parem suum excommunicare aut cedere. Quamvis aliquis sua presumption ipsum ad hoc inritet; aut in verbis aut in factis, non est suum advindicare, sed ad priorem veniat et ille secundum ordinem hoc definiat. Et qui hoc facere presumpserit, ab episcopo vel qui sub ipso est iudicetor.

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13 . That in a Congregation of Clergy no one [is permitted] to defend one another.

XIII. UT IN CONGREGATIONE CLERICORUM [NON LICEAT] ALTER ALTERUMDEFENDERE. (RL XXXVIII)

In every way, care must be taken that no one venture on any ground to defend another. Neither on the grounds of relationship, nor any friendship or familiarity, should the canons venture to do this because it may give rise to most serious scandals in the congregation. But if anyone breaks this rule, let him be punished very severely, that the others may fear to do so.

Omnimodis cavendum est ut pro nulla occansione presumat alter alium defendere, nec quasi parentille obtentu, aut aliqua amicicia aut familiaritate id e canonicis presumatur, quia gravis occansio scandalorum in congregatione ex ac causa oriri solet. Quod si quis haec transgressus fuerit, agrius coerceatur, ut timorem habeant.

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14. On confessions.

XIV. DE CONFESSIONIBUS. (cf. RL XXXI)

Scripture exhorts us, saying, ‘Make known thy way unto the Lord and hope in him.’ (Ps. 36:5) And again, ‘Confess to the Lord, for he is good, and his mercy endureth for ever.’ (Ps. 105:1) And further, ‘I have made known my sin to thee, and my faults I have not concealed. I said, I will be my own accuser and confess my faults to the Lord, and with that thou didst remit the guilt of my sin.’ (Psalm 31:5) Also, ‘Confess your sins one to another, [and pray for one another] and they shall be forgiven.’ (James 5:16) And elsewhere, ‘He that hideth his sins shall not prosper: but he that shall confess them, he shall save his soul from death.’ (Prov. 28:13) The Lord also says in the Gospel, ‘Do penance, for the kingdom of heaven is at hand.’ (Matth. 3:2)

Ortans nos scriptura dicens, ‘Revela Domino viam tuam, et spera in eum’, et iterum dicit, ‘Confitemini Domino, quoniam bonus, quoniam in saeculum misericordia eius; et item profeta ait, ‘Delictum meum cognitum tibi feci, et iniustitias meas non abscondi’; et iterum: ‘Dixi, pronuntiabo adversum me iniustitias meas Domino et tu remisisti inpietatem peccati mei’; et item: ‘Confitemini alterutrum peccata vestra ut deleantur [et orate pro invicem]’; et alibi: ‘Qui abscondit scelera sua, non dirigetur; qui autem ea confessus fuerit, salvabit animam suam a morte’. Et Dominus in Evangelio dicit, ‘Agite poenitentiam: adpropinquabit enim regnum celorum’.

Since we have committed many offences against the will of the Lord and the commandments of God, at the devil’s instigation, it is necessary to make amends, as Scripture teaches us, by sincere confession and sincere amendment of life. The holy fathers who had achieved perfection laid down that as soon as any evil thought enters the heart of a servant of God, at the suggestion of the devil, he should humbly confess it at once to his superior. We may be so frail and weak that we are incapable of following in their footsteps to the full, but we should attempt to follow them in part at least, as far as God gives us ability, so that we may be made worthy to possess the Kingdom of God through true confession.

Necesse est ut dummodo suadente diabolo multa contra voluntatem Domini vel contra Dei praeceptum commisimus, ut per veram confessionem et veram emendationem, sicut Scriptura docet, emendare debeamus. Sancti Patres, qui perfecti fuerunt, ita constituerunt, ut de praesente cum aliqua cogitatio mala in corde servorum Dei, suadente diabolo, evenerit, statim per humilem confessionem suo priori confiteri debet; nos modus desidiosi et fragiles, quamvis per totum eorum vestigia non sequamur, necesse est ut aliqua parte, iusta quod Deus possibilitatem [nobis dederit] eorum vestigia inmitemur, ut per veram confessionem regnum Dei habere mereamur.

We therefore decree that twice a year, on two separate occasions, our clergy should make their confession sincerely to their bishop. This should be done at the following times: once at the beginning of the forty days before Easter; the other time between the middle of August and the first of November. Besides these times, if the bishop grants permission and it is necessary, they can confess to the bishop or another priest to whom the bishop has given faculties, whenever they want and have need of it.

Ita constituimus ut a nobis vel binas vices clerus noster confessiones suas suum episcopum pura faciat, his temporibus: una vice initio quadragensime ante Pasca; illa alia vice a medio mense Augusto usque Kalendas Novembris. Inter his diebus cum episcopus licentiam habuerit, et cui necesse fuerit, alio tempore suam confessionem ad episcopum vel alium sacertatem, cui episcopus decreverit facere, quandocunque voluerit et opus habet, faciat.

Those clergy who are not prevented by sin should receive the Body and Blood of Our Lord Jesus Christ every Sunday and principal feastday, for the Lord says in the Gospel, ‘He that eateth my flesh and drinketh my blood abideth in me; and I in him.’ (John 6:57) But if anyone receives these sacred mysteries unworthily, he ‘eateth and drinketh judgment to himself . (I Cor. 11:29)

Et cui peccata non inpediunt de clero, omnibus diebus Dominicis et festivitatibus preclaris debent corpus et sanguinem Domini nostri Hiesu Christi accipere, quia Dominus in evangelio dicit: ‘Qui manducat carnem meam et bibit sanguinem meam, in me manet et ego in eum’. Nam si indigne quis hie sacro sancta misteria sumpserit, iudicium sibi manducat et bibit.

It may happen, which God forbid, that one of the clergy comes to confess to the bishop, and is so full of the spirit of the devil as to dare to conceal any of his sins from his bishop; he might then go to some other priest to make his confession, wishing to hide his wickedness from his own bishop, and fearing that the bishop might degrade him from Holy Orders, or prevent him attaining such Orders if he is not yet ordained, or ban him from receiving the Body of the Lord, or might punish him for his vices. In such a case if the bishop find enough evidence to investigate it and it be sufficiently proved, the offender shall suffer corporal punishment or imprisonment, or whatever else the bishop may decide, depending on the nature of the fault, in order that the others may be afraid to fall into such a sin. It would be exceedingly wicked to sin in the sight of God and be ashamed to confess it before the man from whom in God’s mercy he ought to be receiving salutary advice about those very sins.

Et si ullus de clero, quod absit, quando suum confessionem suum episcopum facit, ut sic repletus sit spiritu diabolico, quod ausus sit de sua peccata aliquid suum episcopum celare, et vadit quasi per alios sacerdotes suas confessiones donando et vult suum episcopum abscondere scelera sua, quia timet ut promoveat eum episcopus de gradu, et si adhuc in gradu non est, non accedat ad gradum vel ad corpus Domini promoveat eum, aut illa vicia debet persequere; si episcopus hoc per qualibet ingenio investigare potuerit et adprobatum ei fuerit, corporale disciplina vel carcare paciatur, vel aliud quod episcopum visum fuerit iuxta modum qulpe, ut ceterum metum habeant et in tale scelus non cadant, quia nimis inprobus est qui ante Dei oculos peccat et homini confiteri erubescit, ubi, Deo miserante, de ipsa peccata debet accipere consilium sanitatis.

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15. Of graver faults.

XV. DE GRAVIORIBUS CULPIS. (RL XXIX)

If any cleric of the order of canons is guilty of committing a serious sin, namely murder, fornication, adultery, robbery or any similar grievous fault, he shall at first be subjected to corporal punishment. Then for as long as the bishop or his representatives see fit, he shall suffer imprisonment or exile, pondering that terrible sentence of the apostle, Such a one is delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of Our Lord’. (I Cor. 5:5) And while he is in the prison, none of the clergy shall have any fellowship with him, neither speak to him unless at the superior’s bidding. He shall remain there alone in penance and grief as long as the superior thinks fit.

Si quis clericus de ordine canonico gravioris culpis commiserit, id est homicidium, fornicationem, adulterium, furtum vel his similibus unum ex principalibus viciis commiserit, corporale castigacion primitus subiaceat. Deinde quanto tempore vult episcopus, vel qui sub eo sunt, carcere vel exilio paciatur, sciens illam teribilem sententiam Apostoli dicentis: ‘Tradere huiusmodi hominem in interum carnis, ut spiritus salvus sit in die Domini’; et dum in ipsa carcere est, nullus ex clero in nullo ei iungatur consorcio, neque in conloquio, nisi cui prior iusserit, solus persistens in poenitentia luctu, quamvis priori visum est.

When he comes out of prison, if the bishop or his representatives think fit, he should still do public penance, that is he should be suspended from Oratory and also from table. At all the canonical Hours he should come before the door of the church, at a place fixed by the superior, and lie with his whole body prostrate before the threshold of the door until all have entered; then he should rise and stand outside the church, near the door, and do his best to follow the Office from there. When they come out of church he should lie down in the same manner until they have all left, and when lying or standing at the threshold he should have converse

Egressus de carcere, si episcopo vel qui sub eo visum fuerit, agat adhuc publicam poenitentiam, i e, suspendatur ab oratorio simul et a mensa, et omnibus canonicis oris, veniat ante ostium ecclesie, ubi prior iusserit, iacens, prostratus omni corpore, ante ipsum limitem ecclesie usque dum ingrediuntur omnes. Et erigat se, stet foris ecclesia ante ipsum ostium inpleat ibi officium suum in quantum potest. Egredientibus de ecclesia similiter prostratus iaceat, usque dum omnes egrediuntur foras, et iacens vel stans ante ipsum limitem cum nullo homine loquatur.

 with no man. The length and nature of his fast should be determined by the bishop or his representatives, in the measure and at the hour which he shall consider suitable. He shall not be blessed by anyone until he be absolved. When he is called to be reconciled before the bishop or the clergy, he should come with all humility, and with his whole body prostrate on the ground should seek pardon from all; then the bishop shall grant him reconciliation according to the canonical rule.

De abstinentia vero, quamdiu vel qualiter episcopum visum fuerit, vel qui sub eo sunt, mensura vel ora qua ei viderit conpetire. Neque a quoquam benedicatur, usque dum reconcilietur. Qui cum vocatus venerit ad reconciliandum ante episcopum vel clerum cum omni humilitate, prostrato omni corpore in terra petat ab omnibus veniam, et episcopus secundum ordinem canonicum eum reconcilietur.

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16. Of those who without leave consort with the excommunicated.

XVI. DE HIS QUI SINE IUSSIONE IUNGUNTUR EXCOMMUNICATO.

If any brother presume, without the leave of the bishop or his delegates to consort in any way with an excommunicated cleric, or to converse to him, or to send him a message or letter, let him receive the like punishment of excommunication.

Si quis frater aliquis presumpserit sine iussione episcopi vel qui sub eo sunt clerico excommunicato quolibet modus aut loquere, se iungere cum eo, aut mandatum ei dirigere aut litteras, similem subiciatur excommunicacionis vindictam.

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17. Of excommunication for faults.

XVII. DE EXCOMMUNICATIONE CULPARUM. (RL XXXIII)

If any cleric shall be found contumacious, or disobedient, or proud, or a drunkard, a detractor, a gainsayer, or rebellious, or argumentative, or a murmurer, one who breaks the set fasts, or who disdains to stand before the Cross if he is commanded to do so; if when he is rebuked he does not ask forgiveness; if he is in any way despising and contravening this little Rule, and the orders of the bishop or his representatives, let such a one, according to our Lord’s commandment, be admonished secretly by his superiors for a first and a second time. If he do not amend, let him be rebuked publicly before all. But if even then he do not correct his life, let him suffer excommunication, provided that he understands the gravity of that penalty. If, however, he be perverse, stupid and incorrigible, let him undergo corporal punishment.

Si quis clericus contumax aut inoboediens aut superbus aut ebriosus aut detractor aut contradictor aut rebelles aut contenciosus aut murmorans aut indictum ieiunium transgressus fuerit, aut ad crucem iussus stare contemserit, aut increpatus veniam non petierit, aut in alium contrarium consistens uhic parvule instituciuncule et preceptis episcopi vel qui sub eo sunt, contemptor repertus fuerit, hic secundum Domini nostri preceptum ammoneatur semel et secundo secreto a senioribus suis. Si non emendaverit obiurgetur publica coram omnibus. Si vero neque sic correxerit, si intelligit qualis poena sit, excommunicationi subiaceat. Sin autem inprobus est minus intelligens vel incorrigibilis, vindicte corporali subdatur.

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18. Of those who err in certain trivial faults.

XVIII. DE HIS QUI IN QUIBUSDAM LEVIORIBUS CULPIS DELINCUNT. (RL XXVIII)

If any cleric come late to [the Work of God] or to table, or if a senior has ordered him to intone the psalmody or to sing Mass, and for some reason he has failed to do so; if he break anything, or lose anything, or fall into any transgression whatever, and do not come at once of his own accord before the bishop, or his representatives, to confess his offence and do penance for it, but it become known through another: let him undergo greater punishment, according to the nature of the fault, as the bishop or his representatives think fit. But if he confess it of his own accord, he shall undergo a lesser punishment, and, as we have said, according to the nature of the fault.

Si quis ex clero [ad opus Dei] vel ad mensam tarde decurrerit, aut pro aliqua causa senior psalmodia vel missas cantare ordinaverit et hoc minime inpleverit, et si fregerit quidpiam aut perdiderit vel aliud quid excesserit et non veniens continuo ante episcopum aut qui sub ipso sunt, ipso ultro satis fecerit, et prodiderit delictum suum, dum per alium cognitum fuerit, maiori subiaceat emendatione secundum modum culpe, sicut episcopo vel qui sub eo sunt visum fuerit. Nam qui ipse sponte confessus fuerit, liviori subiaceat emendatione, ut diximus secundum modum qulpe.

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19. What excommunication should be.

XIX. QUALIS DEBET ESSE EXCOMMUNICACIO.

The measure of excommunication and punishment should be proportioned to the gravity of the fault, which shall be determined by the bishop or his representatives. Those who fall into serious sin should not be treated in the same way as those who err in trivial matters, but the medicine should be tempered to the disease, for not even a saintly doctor can cure injuries any other way. Those who refuse to take spiritual medicine cannot receive the healing that follows from spiritual medicine.

Secundum qulpe excommunicationis vel discipline debet extendi mensuram. Qui culparum modus in episcopum pendet iudiciu(m), vel qui sub eo sunt. Neque eos qui in gravibus peccatis incedunt, et his qui in levibus quibusdam delincunt, equaliter iudicandi sunt; sed secundum morbum adhibenda est medicina, quia nec pius medicus sanat vulnera, nec qui accipere spiritali medicamentum rennuit, sanitatis spiritali medicamentum consequi non potest.

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20. Of the observance of Lent.

XX. DE QUADRAGENSIMIS OBSERVATIONIBUS. (RL XXXIV—VI)

Although the life of a Christian ought at all times to be simple and sober, it is most appropriate for religious minds to live more restrainedly during these days and to be eager to come closer to God with attentive worship. We therefore decree that during the forty days leading up to Easter, our clergy should preserve themselves pure in mind and body to the best of their abilities, with the help of God. Let them be sparing in the amount of food and drink they take, to the extent that God gives them strength: specifically every day except Sundays from the beginning of Lent until Easter they should eat in the refectory after saying Vespers, and they should abstain from certain foods and drinks according to what the bishop thinks reasonable. They should not eat anywhere else during those forty days, neither in the city, nor in monasteries, nor in any place at all, even their own homes, unless they happen to be so far off that they are unable to be with their brothers to take their meal at the proper time. Then they may have permission, in such a case of necessity, to eat the same ration as the other clergy have, and they are to be careful not to anticipate the proper times.

Licet omni tempore vita Christianorum simplex debet esse et sobria, maxime tamen religiosis mentibus convenit, ab his diebus continencius vivant, et sedula servitute Deo adhaerere contendant. Ideoque decernimus ut illis XL diebus ante Pasca cum omne puritate mentis et corporis nostri clerus, Deo iubente, in quantum potuerit, se custodiat. De cibi autem et potus perception, in quantum Deus auxilium dederit, parcitatem habeant, id est, ut cotidie, exceptis Dominicis diebus a kaput  quadragensime usque ad sanctum Pasce, post dictam Vesperam, in refectorio semper reficiant; et ab illis cibis se abstineant vel potus, sicut episcopus cum ratione constituerit. Et aliubi neque in ipsa civitate neque in monasteriis vel quibuslibet locis vel domibus propriis his XL diebus reficiant, nisi forte si longe fuerit ora conpetente ad cibum suum accipiendum cum fratribus adesse non potuerit. Tunc propter illam necessitatem licentiam habeant tale cibo sumere sicut relicus clerus; et hoc prevideat oras competentibus non antecedat.

 During those forty days, the brothers should have time to read between Prime and Terce, and they should not go outside the enclosure except to those churches which are near the Cathedral, unless it become necessary {and the bishop or his representatives decide} that they must do some work that has to be done. After Terce they should celebrate Chapter.

Lectionem vero fratres in ac quadragesima a Prima dicta usque ad Tertiam plenam vacent, et fores claustra, nisi tantum per illas ecclesias qui infra domum sunt non egrediantur, nisi si necesse fuerit {et episcopus, aut qui sub eo sunt, iudicaverit}, ut quod fiat fiendum est. Et post Terciam tunc temporis capitulum habeant.

From Easter until Pentecost they should eat twice a day, and they are permitted to eat meat, unless they are penitents, except on Fridays. From Pentecost until the Nativity of St John the Baptist they should eat twice in the day in the same manner, but they should abstain from meat until after the feast. From the Nativity of St John the Baptist until the feast of St Martin, they should as before eat twice in the day, and abstain from meat on Wednesdays and Fridays. Then from Martinmas until the Nativity of the Lord they should all abstain from meat, and fast until None, and on all these days they should eat in the refectory. Then after the Nativity of the Lord until the beginning of Lent they should take a meal in the refectory at None on Mondays, Wednesdays and Fridays, and on the remaining days they should have two meals in the refectory. And during this time they should abstain from meat on Wednesdays and Fridays. But if a feast day occur on either of these days, they may eat meat if the superior permit.

A Pasca autem usque ad Pentecosten bis in die reficiant et carnem manducandi licentiam habeant, nisi poenitentes, praeter tantum sexta feria. A pentecosten vero usque ad nativitatem sancti Iohannis Baptiste similiter bis in die reficiant et a came abstineant usque ad ipsam missam. A nativitate vero sancti Iohannis usque ad transitum sancti Martini ita sicut antea qui bis in die reficiant; quarta et sexta feria a came abstineant. Ab ipso vero transitu sancti Martini usque natale Domini, a came omnes abstineant, et usque ad Nonam ieiunent, omnibus diebus et in refectorio reficiant. Post natalem Domini usque in kaput quadragensima secunda et quarta sextaquae feria in refectorio ad Nonam reficiant, reliquis his diebus duabus vicibus in eodem refectorio reficiant, a came vero quarta et sexta feria his temporibus abstineant. Et si dies festus in diebus his duabus feriis talis venerit, si permiserit prior, came manducent.

Because of the weakness {of our clergy}, we have now decided that on Wednesdays and Fridays, and the other times when we have decreed they should abstain from meat, the bishop and his delegates may, if necessary, take such consideration for their health or needs, or for the occurrence of a festival, as he may consider to be best.

Pro infirmitate vero {cleri nostri} consideravimus, ut si quarta vel sexta feria seu in reliquis aliis temporibus quales constituimus, ut a came abstineant, si necessitas est, licentiam habeat episcopus aut qui sub ipso sunt pro eorum infirmitatibus vel necessitatibus aut festivitatibus consideracionem mittere sicut ille previdet, quod bonum sit.

[And I, Angilramn, Archbishop and Chaplain to the most excellent King Charles, am pleased to add that while we and our clergy are celebrating with devotion the time from Pentecost to its Octave, which is the second Pasch, the coming of the Holy Spirit, on these eight most holy days the clergy of St Stephen the Protomartyr, being our own, may have permission to eat meat, except for those who have decided to abstain for the good of their souls, or because penance has been laid on them.]

[Mihi autem Angilramno archiepiscopo atque cappellano excellentissimi regis Caroli addi conplacuit, quia dum nos et cleros noster a Pentecosten usque ad hoctavas ipsius Pascha secunda, vel adventum Spiritus sancti devota mente celebrare videmur, ut his sacratissimis octavo diebus clerus sancti Stephani protumartyris, vel noster, licentiam habeat carnem edendi, excepto illi qui pro conpendio animarum suarum et poenitencia indicta se abstinere voluerint.]

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21. Of the arrangement of tables [in the Refectory].

XXI. DE MENSIS ORDINANDIS [IN REFECTORIO].

The first table is for the bishop and his guests and pilgrims, where too the archdeacon may sit, and whoever the bishop bids. The second table is for priests; the third for deacons; the fourth for subdeacons; the fifth for the remaining orders; the sixth for abbots and whoever the superior bids; at the seventh the canons who live in the city outside the canonical close should eat on Sundays and festivals. When the time arrives for a meal, and the refectory bell rings, the brethren should gather there with the greatest speed, and enter the refectory together, pray together, and recite the verse. When the bishop or another priest has given the blessing over the tables, all should reply ‘Amen’, and each go to his proper table according to his degree.

Prima mensa episcopi cum ospitibus et cum peregrines sit, et ibidem arcidiaconus, vel quibus episcopus iusserit, sedeant. Secunda mensa cum presbyteris; tercia cum diaconibus; quarta cum subdiaconibus; quinta cum reliquis gradibus; sexta cum abbatibus, et quos iusserit prior; in septima reficiant clerici canonici, qui extra claustra canonica in civitate commanent, in diebus Dominicis vel festivitatibus preclaris. Cum autem ora reficiendi venerit, signum ad refectorium sonuerit, tunc fratres cum festinatione illud adveniant et simul in refectorium introeant simulquae orent et versum dicant. Et cum episcopus vel alius sacerdos benedictione super mensas tradiderit omnes Amen respondeant; et ut dispositus ordo est, unusquisque ad suam mensam accedat.

The clergy should preserve perfect silence in the refectory until they have gone outside it, so that the spiritual reading can be heard and pondered in the heart. For it is necessary that the soul should be nourished with spiritual food while they are taking their physical sustenance.

Clerus vero in refectorio omnino silentium teneant interim quod exinde foris egrediuntur; qualiter illam lectionem divinam possit audire et in corde meditare, quia sic est necesse, ut, quando cibum corporalem recepit, et tunc anima cibum speritualem reficiatur.

The reader, the cellarer, the porter and the hebdomadary, and those who serve when the bishop and his clergy are dining in the refectory, should come to the refectory before the brothers and bake a morsel of bread with some drink, lest the fast might be hard for them to bear while the clergy are eating; for the reader is to read until the superior gives order for the reading to stop.

Et lector et celerarius et portarius vel septimanarius vel qui ministrant, quando episcopus cum clero in refectorio reficit, antequam fratres in refectorium veniant, mixtum de pane et potus accipiat ut grave eis non sit ieiunium sustinere interim quod clerus reficit; nam lector legat, usque dum iusserit prior ut expleat lectionem.

All care should be taken that neither priests, nor deacons nor subdeacons, nor any of the clergy may take out of the refectory any food, or anything pertaining to eating or drinking, without the bishop’s bidding.

Illud omnino cavendum est ut neque sacerdotes neque diaconi neque subdiaconi vel quilibet de clero cibum nec nulla quod ad manducandum vel ad bibendum pertinet, sine iussione episcopi, de refectorio portet

Care should also be taken that without the bidding of the bishop or whoever is in charge for the time being, they should not enter the refectory, neither to eat nor to drink, before the proper time, except for those who will have to serve. Neither should they bother the cellarer unreasonably, but let those things which have to be asked for and  those things which have to be given, be asked for and given at the proper times.

Et hoc cavendum est, ut ante legitimam horam, nisi illi qui hoc previdere debeant, neque ad manducandum neque ad bibendum in refectorio intrare non debent sine iussione episcopi aut qui tunc temporis preest; neque celerarius contra rationem inquietare sed oras conpetentibus petant quae petenda sunt, et dentur quae danda sunt.

Within the refectory, neither layman nor cleric other than those in the Congregation may eat or drink without the bidding of the bishop or his delegates. None of the subservient clergy, those who are under the command of their seniors, may enter the enclosure when the clergy come to Chapter, nor the refectory, unless it be necessary or the bishop or his delegates command them.

In ipso autem refectorio neque laicus neque clericus, nisi qui in ipsa congregatione stint, manducent aut bibant sine iussione episcopi aut qui sub eo stint. Et in claustra ubi clerus ad Capitulum venit vel in refectorio nullis de clericis servitoribus qui suos seniore ibi subiecti sunt, ingrediatur, nisi si necesse fuerit aut episcopus vel qui sub eo stint iusserit.

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22. Of the measure of food.

XXII. DE MENSURA CIBI. (RL VIIIa)

When our clergy eat twice in the day, at the times of year determined above, they should receive a sufficiency of bread. At midday, they should receive some pulse, and one portion of meat between two, and one other dish; if there be no other such dishes, they should have two helpings of meat or bacon. At supper they should either have one helping of meat between two, or some other dish.

Quando clerus noster bis in die reficit, per tempora constituta, sicut superius scriptum est, panem quod sufficiat accipiat. Pulmentum vero ad sextam, carnem  inter duos ministracionem unam et cibaria una accipiant. Et si cibaria non habent, tunc duas ministraciones de carne aut de lardo habeant. Ad cenam autem unam ministracionem de came inter duos aut una cibaria habeant.

At times when they follow a Lenten regime, at midday they should have a portion of cheese between two brothers, and some other dish; if fish are available, or beans, or anything else, a third dish should be added. At supper they should have another dish between two of them, or a portion of cheese. If God grants them more, they should be grateful for it.

Illo tempore quando quadragesimalem vitam debent ducere, tune ad sextam inter duos fratres portionem de formatico et cibaria accipiant; et si pisces habuerent aut leumen vel aliud qui, addatur et tercius. Et ad cenam inter duos cibari(a) una aut portionem de formatico accipiant; et si Deus amplius dederit, cum gratiarum actione percipiant.

On days when there is but a single meal, they should have one dish between two, and a portion of cheese, and a serving of beans or other pulse. And if it happens that there be no acorns or beechmast that year, and they have not the means to make up the ration of meat, the bishop should see to it that they have  some compensation either of Lenten fare or anything else, whatever God makes possible.

Quando autem in die una refection fierit, tune cibaria una inter duos et portione de formatico et ministracionem unam de ligumen aut aliud pulmentum accipient. Et si contigerit quod illo anno glandis vel fagina non sit, et non habent unde ac mensura de came inpleta sit, postea prevideat episcopus iuxta cum Deus possibilitatem dederit, aut quadragesimale aut aliunde unde consolacionem habeant.

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23. Of the measure of drink.

XXIII. DE MENSURA POTUS. (RL VIIIb)

When they are to eat twice a day, the priests should receive three cups at noon, and two at supper; those of the rank of deacon should receive three at noon and two at supper; the subdeacons two at noon and two at supper; the other ranks two at noon and one at supper. When there is only one meal in the day, they should receive the same number of cups as specified for the noon meal when they eat twice; and what they would have had to drink at supper should remain in the cellarer’s care.

Quand bis in die edendum fuerit, presbiteri ad sextam tres calices accipiant, ad cenam duos; diaconi qui in gradu sunt, ad sextam tres, ad cenam duos; subdiaconi ad sextam ii, ad cenam ii; reliquos grados ad sextam ii, ad cenam i. Quando autem in die una refectio fuerit, sicut antea ora sexta, quando bis manducabant, accipiebant, tantos calices accipiant; et quod ad cenam accipiebant de potu, hoc celerario remaneat. Et omnino caveant ebrietate.

At all times they should beware of drunkenness. If there is even less wine available, and the bishop is unable to make up the ration, he should provide as much as he can, and console them with beer. The brethren should not complain, but give thanks to God and bear it with equanimity, for if it had been possible for them to have their ration, it would certainly not have been withheld.

Si vero contigerit quod vinum minus fuerit, et ista mensura episcopus inplere non potest, iuxta quod prevalet, inpleat, et de cervisa consolacionem faciat; autem fratres non mormorent, sed Deo gratias agant et equanimiter tollerent, nam si esse potest ut tantum habeant, tune nullo modo non remaneat.

For those who abstain from wine, the bishop or his representative should make sure that they have as much beer as they should have had wine. If the bishop wishes to add somewhat to the above mentioned ration of drink, it lies within his power. However, if it should happen for a good reason that an extra meal is granted, we still cannot allow them ever to receive more than the above mentioned ration, three cups, at a single meal.

Et illis qui se a vino abstinent, prevideat episcopus, vel qui sub eo sunt, ut tantum habeant de cervisa quantum de vino habere debuerant. Et si episcopus voluerit ad supra scriptam mensuram aliquid potus addere, in eius potestate consistat; nam quando aliqua refectio causis exigentibus venerit, non amplius consentimus ad unam refectionem, quam ut supra scriptam mensuram, tres calices, ut accipiant.

Even that seems excessive to us, for ‘wine maketh even the wise to fall away’ (Sir. 19:2), and drunkenness leads to quarrelling and sin. We do admonish you that a cleric should always lead a sober life. Since nowadays they cannot be persuaded not to drink wine, let us at least agree upon this, that drunkenness should not overcome them, for St Paul tells us that drunkards are excluded from the Kingdom of God, unless they reform through suitable penance.

Et hoc superfluum nobis videtur, quia ‘vinum, apostatare facit etiam sapientes’, quia ubi ebrietas est, ibi flagitium atque peccatum est. Et hoc admonemus, ut clerus noster sobriam omnino ducant vitam. Et quia persuadere non possumus ut vinum non bibant, vel hoc consenciamus ut saltem in illis ebrietas non dominetur, quia ‘omnis ebriosus’ Apostolus ‘a regno Dei extraneos’ esse denuntiat, nisi per dignam penitentiam emendaverint.

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24. Of the weekly kitcheners.

XXIV. DE SEPTEMANARIIS QUOQUINE. (RL IX)

The canonical clergy should serve one another, and let no one be excused from the kitchen service, unless for sickness, or because he is occupied in some business of importance. For this service brings increase of reward and of charity. But let the weak have help provided for them, that they may not perform their office with sadness; and indeed let everyone have help, according to the size of the community or the circumstances of the locality. The archdeacon, the primicerius, the cellarer, and the three wardens of the churches {of St Stephen, St Peter and St Mary}, who ar₁0occupied in important business, should be excused from the kitchen service. Let the rest serve one another in charity. When the server is ending his week on the Saturday, let him do the washing, and restore the vessels of his office which were issued to him on taking office, to the cellarer clean and sound. If any of them be missing, he should ask pardon at Chapter on the Saturday, and return to its place the vessel or whatever it was that was missing. Then he should do whatever penance the bishop or his delegates should deem fit.

Clerici canonici sic sibi invicem serviant, ut nullus excusetur a quoquine officium, nisi egritudo aut in causa gravis utilitatis preoccupatus fuerit, quia exinde maior mercis et karitas adquiritur. Inbicilibus procurentur solacia, ut non cum tristicia hoc faciant, sed h abeant omnes solacia secundum modum congregationis aut posicio non est loci. Archidiaconus vero et primicerius vel celerarius seu          tres custodes ecciesie, { unus de sancto Stefano, alius de sancto Petro, tercius de sancta Maria, }qui in maioribus utilitatibus occupati sunt, [isti excusentur a quoquina] Caeteri autem sibi sub karitate invicem serviant. Egressus de septemana, sabbato mundicias faciant, vasa ministerii sui quae ad ministrandum accepit, sana et munda celerario reconsignet; et si aliquid ex illis minuatum fuerit, ad capitulum die sabbato veniam petat, et vasa vel quod minuatum est, in loco restituat et iuxta cum episcopus vel qui sub eo sunt iudicaverit, poenitentiam agat.

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25. Of the Archdeacon and the Primicerius.

XXV. DE ARCIDIACONO VEL PRIMICERIO. (RL X)

They should be ‘wise as serpents and simple as doves’, (Matth. 10:16) in other words prudent in good and innocent of evil. They should learn from the Gospel, and the canonical rules laid down by the holy fathers, so that they can teach the clergy according to the law of God and this little rule of ours. They should adapt themselves to their clergy, so as to teach the commands of God not only to those who will understand their words, but by their example to the more simple ones. They should always observe the rule of the apostle, wherein he says, ‘Reprove, persuade, rebuke’ (II Tim. 4:2). They must adapt themselves to circumstances, now using severity and now persuasion. That is to say, that they must sternly rebuke the undisciplined and restless; but the obedient, meek, and patient, these they should exhort to advance in virtue. As for the negligent, and rebellious, and proud, we warn them to reprimand and punish them. And let them not shut their eyes to the faults of offenders; but as soon as they begin to appear, let them, as t₁06y can, cut them out by the roots, mindful of the fate of Heli, the priest of Silo. Those of gentle disposition and good understanding should be punished, for the first and second time, by verbal admonition; but bold, hard, proud, and disobedient characters should be checked at the very beginning of their ill-doing by the rod and corporal punishment, according to the text, ‘The fool is not corrected with words’ (Prov. 18:2), and again, ‘Beat thy son with the rod and thou shalt deliver his soul from death’ (Prov. 23:14; RB 2).

Oportet eos esse ‘prudentes sicut serpentes et simplices sicut columbe’, id est, ut sapientes in bonum et simplices in malum et docti evangelica et sanctorum Patrum instituta canonum ut possint docere clerum in lege divina et huius parva institucionis. Et sic se conforment clero, ut non tantum verbis capacibus, sed etiam exempla simplicioribus divina precepta demonstrent: qui Apostoli debent semper servare formam, in qua dicit: ‘Argue, obsecra, increpa’, id est, miscens temporibus tempora, terroribus blandimenta, id est, indisciplinatos et inquietos debent durius arguere, obedientes autem et mites et patientes, ut in melius proficiscant, obsecrare; necglegentes et contemnentes et superbos ut increpent et corripiant, neque dissimulent peccata delinquentium, sed mox ut coeperint orire, radicitus, ut prevalent, amputent memore periculi Heli sacerdotis de Silo et honestioribus quidem atque intelligibiles prima et secunda admonitione verbis corripiant; inprobos autem ac duros corde ac superbos vel inobedientes verbera et corporis castigatione in ipso initio peccati coerceant, scriptum scientes: ‘Stultus verbis non corrigitur’, et iterum: ‘Percute filium tuum virga, et liberabis animam eius a morte’.

If there be anything which they cannot decide for themselves, justly, reasonably and in accordance with the canonical rule, or this little rule of ours, they should reveal it to the bishop, and it will be for him, as God wills, to punish what needs punishment and to correct what needs to be corrected. The archdeacon or primicerius should be faithful {and obedient} to God and to the bishop, in all that they do or intend. They should not be proud, or rebellious, or contemptuous, but chaste, sober, patient, kind and merciful. Let them always ‘set mercy above judgment’, (Jas. 2:13) so that they themselves may obtain mercy.

Et quidquid per se iuste et racionabiliter secundum canonicam institucionem vel huius parve institucionis non potuerint definire, omnino episcopo patefaciant, et ipse secundum Dei voluntatem quod castigandum est castiget, et quod corrigendum est corrigat. Qui archidiaconus vel primicerius in omnibus omnino actibus vel operibus suis sint Deo et episcopo fideles {et obedientes}; et non sint superbi neque rebelles, vel contemtores, sed casti et sobrii, pacientes, benigni atque misericordes et semper ‘superexaltet misericordia iudicium’, ut et ipsi idem consequantur.

Let them love the clergy, but hate ill-doing. In administering correction, let them act with prudent moderation, lest being too zealous in removing the rust they break the vessel. Let them remember that the bruised reed is not to be broken. (cf. Isaiah 42:3) By this we do not mean that they should allow evils to grow, but that they should eradicate them prudently and with charity as soon as possible. They should be careful, lest ‘when they have preached to others they themselves should become castaways’ (I Cor. 9:27). They must remember what the Lord said: ‘why seest thou the mote that is in thy brother’s eye; and seest not the beam that is in thy own eye? Cast out first the beam out of thy own eye; and then shalt thou see to cast out the mote out of thy brother’s eye.’ (Matth. 7:3,5)

 Diligant clerum, oderint vicia, in ipsam autem correccionem puriter agant, et nequid nimis, dum cupent eradere aeruginem, frangatur vas. Meminerint calamum quassatum non conterendum. In quibus non dicimus ut permittant nutrire vicia, sed prudenter et cum karitate ea amputare festinent. Caveant ‘ne dum aliis predicaverint ipsi reprobi efficiantur’, intendentes illud Dominicum preceptum: et qui ‘in oculo fratris tui festucam videbis, in tuo trabem non vidisti? Eice primum trabem de oculo tuo, et tunc percipies, ut educas festucam de oculo fratris tui.’

If the archdeacon or primicerius be found, which God forbid, to be proud, pompous, argumentative or contemptuous of the canonical rule and this little rule of ours, they should be admonished once, and again, as Our Lord commanded, and if they do not reform the extent of their fault should be judged by the bishop. If he do not amend even then, let him be deposed from his orders, and another who is worthy be appointed in his place, who will fulfil the will of God and of his bishop, in accordance with God’s law.°

Qui archidiaconus, vel primicerius, si reperti fuerint, quod absit, superbia aut elati aut contradictores vel contemtores canonica et huius parve institucionis, hii secundum Domini preceptum ammoneantur semel et iterum. Si non emendaverint, ab episcopo secundum modum qulpe iudicentur. Quod si neque sic correxerint, de ordinibus suis eiciantur, et alii qui digni sunt et voluntatem Dei vel episcopi sui secundum divinum preceptum inpleverint, in locis illorum subrogentur.

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26. Of the Cellarer.

XXVI. DE CELERARIO. (RL XI)

The cellarer should be a God-fearing man, temperate, not a great drinker, not quarrelsome, not wrathful, but of modest character, mature and faithful. He should look after whatever he accepts into his care for the needs of the clergy. He should do nothing except at the bidding of the bishop, and should not be wasteful and a squanderer of the clergy’s substance, for if he be, he will without doubt have to render an account to God on the Day of Judgment for ‘he that hath served well, secures for himself a good standing’ (I Tim. 3:13).

Celerarius vero debet esse timens Deum, sobrius, non vinolentus, non contenciosus, non iracundus, sed modestis moribus, cautus, et fidelis; et quidquid acceperit, sub cura sua ad opus clericorum fideliter custodiat; et sine iussione episcopi aut qui sub ipso est, nihil faciat, et non sit prodigus nec stirpator substantia clericorum, quia, si fuerit, sine dubio in diem iudicii reddituros erit Deo rationem; nam si ‘bene ministraverit, gradum bonum sibi adquirat’.

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27. Of the Porter.

XXVII. DE PORTARIO. (RL XII)

There should be one porter, with an assistant, who is to guard the gates and entrances of the enclosure, for a term of one year, or longer if the bishop sees fit. This porter should be sober, patient and wise, who understands how to give and receive a message. He must keep the gates and entrances of the enclosure faithfully, and must not presume to do anything contrary to this rule: should he do so, he must be excommunicated. After Compline he should return the keys of the gates to the archdeacon. If the archdeacon be away, his delegate must receive the keys. The wardens of the churches who sleep therein, or in the houses next to them, should preserve silence as far as possible, like the rest of the clergy, and after Compline they should not eat or drink. They must not allow those who have stayed outside the enclosure after Compline to come in, nor those who are within the enclosure to go out through the doors entrusted to them, and if they do this they must be judged by the bishop or his delegate.

Portarius unus cum suo iuniore annum aut amplius, si episcopo placuerit, portas claustra vel ostia custodiat. Qui portarius sit sobrius, paciens, et sapiens, quis sciat accipere responsum et reddere, et fideliter custodiat portas sive ostia claustra, et contra hanc tenorem facere non presumat; quod si fecerit, excommunicetur. Claves vero portarum ad conpleturium archidiacono reddat. Et si archidiaconus aliubi est, qui sub ipso est ipsas claves accipiat. Custodes vero ecclesiarum qui ibidem  dormiunt vel in mansiones iuxta positas, teneant silentium sicut ceteri clerici in quantum possunt; et post conpleturium non manducent nec bibant et non permittant egredere eos qui foras claustra post conpleturium remanserint, nec eos qui infra claustra sunt egredere per ostia sibi commissas, quod si fecerint, ab episcopo, vel qui sub eo sunt, iudicentur.

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28. Of Canons who are unwell, those who have specifically adopted this way of life, and do not have the means to meet their needs during their illness.

XXVIII. DE INFIRMIS CANONICIS QUI PECULIARIUS AD ISTUM ORDINEM SE IUNXERUNT ET NON HABENT UNDE INFIRMITATE NECESSITATIBUS SUIS POSSINT INPLERE. (cf. RL XL)

If any of the clergy be unwell, of those who have specifically adopted this way of life, and do not have the means to meet their needs during their illness, it is the responsibility firstly of the bishop, then of the archdeacon and the primicerius, to  be sure the sick are not neglected, but they should be served in very deed as Christ himself, for he said, ‘I was sick and ye visited me’; and, ‘what ye did to one of these least ones, ye did unto me’ (Matth. 25:36, 40). Accordingly they must take care to provide everything necessary and appropriate for those who are unwell, {when it is necessary to in full and with no delay, for if the sick lack anything, or are neglected, it is the responsibility of those in charge, and they should know without doubt that they shall have to render an account of all these matters, and of how they have looked after them, on the great Day of Judgment when the King of the living and the dead ‘shall sit upon the seat of his majesty’ (Matth. 25:31). And if the archdeacon or the primicerius be quite unable to provide for their needs, he must notify the bishop of this in full, and he must ensure, in the fear of God and in charity, that they can have whatever they need to meet the requirements of the sick.

Si quis aliquis ex clero infirmatur qui adhuc ordinem se peculiarius iunxerint, et non habuerint unde in infirmitate necessitatibus suis possint inplere, post episcopum habeat de illis maximam curam archidiaconus et primicerius et caveant ne necglegantur infirmi, sed sicut revera Christo, ita eis serviatur, quia ipse dixit: ‘Infirmus fui et visitastis me’; et ‘quamdiu fecistis uni ex minimis istis, mihi fecistis’. Ergo omnia necessaria, quidquid ipsis infirmis expedierit {et opus fuerit}, eis omnino et absque ulla retardacione adinplere curentur, quia in ipsis respicit, quidquid ipsi minus habuerint aut neglecti fuerint; et sine dubio in diem tremendum iudicii, quando sederit Rex vivorum et mortuorum in sede maiestatis sue de omnibus his rationem et reddituri, qualiter eis ministraverint. Et sub se archidiaconus vel primicerius ad plenum non habent unde possint procurare necessitatibus eorum, hoc omnino episcopo innotescant, et ipse secundum Dei timorem et amorem prevideat ut hoc quod expedit ipsis infirmis, ut habeant, unde eis necessitatibus illorum procurent.

For these sick brethren let there be assigned special buildings, suitably arranged, and equipped as well as possible for them to recover from their illness there. One of the clergy who is God-fearing should be appointed who will take the greatest care over the sick in all their needs. He should have assistance {if necessary}, as the superior decides, so that the sick may be served without complaint or neglect. If he do his work well, he should know that he has deserved a good reward. But let the sick on their part consider that they are being served for the honour of God, and not provoke those who are serving them by their unreasonable demands. Yet they should be patiently borne with, but when they have recovered they must return to the enclosure and to their regular way of life.

Quibus infirmis sint mansiones deputate super se racionabiliter disposite, condigne, et aptae, ubi esse possint, dum de infirmitatibus suis convalescant. Et sit unus ex clero deputatus, timens Deum, qui circa ipsos infirmos maximam curam gerat de omnibus necessitatibus; et habeat solacium, {si opus est}, iuxta quod constituerit prior, ut absque murmoracione et necglegentia serviatur infirmis. Et sciat, si bene ministraverit, gradum bonum sibi adquiret. Sed et ipsi infirmi considerent in honore Dei sibi servire, et non superfluetate sua contristent servientes sibi: qui tamen infirmi portandi sunt; aut ubi meliorati fuerint, redeant ad claustrum ad ordines suas.

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29. Of the clothing and shoes of the Clergy, and on their firewood.

XXIX. DE VESTIMENTIS CLERICORUM VEL CALCIAMENTIS SEU LIGNUM [AD CALEFACIENDUM]. (cf RL XLI)

The senior half of the clergy should receive every year a new cappa, and when they are given the new ones they should always return the old ones which they received the year before. The other half of the clergy should be given each year the old cappas which the seniors have returned. The seniors should not alter the cappas which they are supposed to return.

Illa media pars cleri qui seniores fuerint annis singulis accipiant cappas novas, et veteres quas preterito anno acceperunt, semper reddant, dum accipiunt novas, et illa alia medietas cleri illas veteres cappas quas illi seniores annis singulis reddunt, accipiant; et illi seniores illas cappas quod reddere debent, non commutent.

The priests who serve regularly in the Cathedral should be given tunics, {as should the seven deacons who remain in their rank); alternatively they should have enough wool to make themselves two tunics a year, and each of the minor clergy should have one. Priests and deacons should each receive two shirts every year,  and the subdeacons a shirt and a half, and those in minor orders one shirt each. As footwear, all the clergy should receive leather boots every year, and four pairs of sandals.

Sarciles accipiant illi presbyteri qui ibidem in domo assidue deserviunt, {et illi diaconi septem, qui in eorum gradu consistunt, aut}1ana unde ipsos sarciles binos in anno habeant; et ille alius clerus, unus quisque singulos. Camisiles autem accipiant illi presbyteri et diaconi annis singulis binos, subdiaconi camisile et dimidio, et illi qui in reliquos grados sunt singulos. Calciamenta vero omnis clerus annis singulis pelles bucinas accipiant, solas paria lIII.

As for firewood, we have decided that four pounds in cash should be enough to buy enough wood for a year. The wood should be bought out of the revenues allotted to the clergy from the city or the country, in other words four pounds should be set aside for this. They ought to receive this revenue on the first of May, and then they may buy their firewood.

De ligna consideravimus ut de quatuor libras de dinar possint conparare ligna sufficienter ad unum annum. Ipsa ligna de ipsos teloneos, quod eis in civitate vel in villabus sunt { deputati },sint conparata, hoc est, quattuor libras ad hoc mittantur. Et calendas Maii ipsum teloneum accipiant et tunc ipsa ligna conparent.

The cappas, tunics and footwear should be provided out of the remainder of the revenue we have just mentioned, as well as the shoe-money which the bishop customarily gives his clergy each year, and the donations which God may provide specifically for the clergy. If any money is left over, they should buy anything else they need, or lay it up in the treasury. But if they do not have enough income to buy all this, the bishop must provide, and send them enough to acquire all these things which they need, as has been said above.

Et illas cappas et illos sarciles et illa calciamenta de illos teloneus superius nominatos quod exinde superat, et de illo calciatico quod ille episcopus annis singulis ad illum clerum reddere consuevit, et de eorum elimosina quod ad ipsum clerum specialiter Deus dederit, sint conparata. Et si aliquid exinde superfuerit, aliud quod eis necesse est conparent aut in eorum camera recondant. Et si ibidem ad hoc conparandum sufficienter non habuerint, ille episcopus hoc prevideat et mittat unde hoc totum ad impletum sit ad eorum necessitatem, sicut superius dictum est.

They should receive their clothing, cappas and tunics, on the feast of St Martin, the shirts twenty days after Easter, and the footwear on the first of September. But if any of the clergy of the church has received a benefice from the bishop, sufficient for him to buy his own necessities, that is to say his own cappa and boots, then he should do so.

Ipsa autem vestimenta, illas cappas et sarciles ad transitum sancti Martini accipiant; illos camisiles XX dies post Pasca accipiant; illa calciamenta kal. Septembr(is) habeant. Et si aliquis ex ipso clero de ecclesia tale beneficium accepto ab episcopo habet, ut exinde possit procurare necessaria sua, id est cappa et calciamenta.

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30. Of the feasts of Saints.

XXX. DE FESTIVITATIBUS SANCTORUM. (RL XXXVI)

It seems right that we should suggest that we and our clergy should try to celebrate the whole Divine Office, day and night, as far as God gives us the ability, on the feasts of Our Lord, and of Blessed Mary and the twelve Apostles, as well as the other saints who are usually celebrated in this province every year. On Christmas and Easter, the bishop should give a dinner for his clergy in his own house, if he be in residence. If he be absent on these days they should have an adequate dinner in their own refectory, as is written above. After they leave the refectory they should have two or three drinks together in the recreation room, enough to celebrate, but to avoid drunkenness.

Illut intimare conplacuit, ut nos et clerus noster festivitatibus Domini et Sanctae Mariae vel duodecim apostolorum seu et reliquorum sanctorum, quem usus est in ista provincia annis singulis celebrare, in quantum Deus possibilitatem dederit, ilium officium divinum die noctuque facere procuremus. Et ille episcopus nativitate Domini et Pasca Domini in domo ipsos clericos refectionem faciat, si ad presens est; et si absens his diebus est, tunc in eorum refectorio habeant refectionem sufficienter, sicut superius scriptum est. Et postquam de refectorio exierint, in caminata bibent duas vices aut tres, qualiter consolacio sit et ebrietas non dominetur.

On Epiphany, Easter Wednesday and Low Sunday, the Ascension, Pentecost and the Bishop’s feastday, the bishop shall make them a dinner in the refectory after Sext. The custom which has existed of giving a dinner for the clergy on these festivals in the abbeys which we have in or near this city, should not be maintained if at all possible.° The archdeacon, or whoever is in charge at the moment as the bishop’s representative, should take responsibility, and prepare a dinner for the clergy in the refectory; and whatever remains over from their needs should go to the cellarer.

Et Ephiphania Domini et media Pasca et clausum Pasce et Ascensione Domini et Pentecosten et natalicie episcopi, istos dies episcopus eis in refectorium ad Sextam refectionem faciat. Et de illis festivitatibus unde abbatias in ista civitate vel foras in propinquo habemus, sicut consuetudine habuerunt refectionem ad clerum facere, hoc omnino non remaneat, in quantum possibilitas fuerit. Et tunc illi archidiaconi vel qui tunc sub manu episcopi preesse videtur, hoc recipiat et illo clero exinde in refectorio refectionem faciat, et quod superest ad eorum opus, cellerario reservetur.

The archdeacon, on his own responsibility, should himself provide for their needs with a dinner for them in the refectory after Sext on the feasts of the Purification [and Assumption] of St Mary, of all the Apostles, St John the Baptist and St Remi.

Et ille archidiaconus de sua action quod ipse ad eorum opus previdet purificationem sanctae Marie et omnium apostolorum et sancti Iohannis Baptiste et sancti Remedii eis refectionem faciat ad Sextam in refectorio.

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31. How one who intends specifically to join this Order of Canons in this Congregation, may make a solemn donation of his property in person, to the Church {of St Paul the Apostle} while reserving the use of it for the duration of his life.

XXXI. DE EO QUOD QUI IN HOC CANONICUM SPECIALEM ORDINEM HUIUS CONGREGATIONIS SE SOCIARE VULT DE REBUS QUAS POSSIDET AD ECCLESIAM {BEATI PAULI APOSTOLI} SOLLEMNEM DONATIONEM PER PRESENTEM FACIAT, RESERVATO TAMEN TEMPORE VITAE SUAE USUFRUCTUARIO ORDINE.

We read that in the early Church, at the time of the Apostles, they were so much of one mind, so united, that they left everything, and each one sold his lands and laid the price before the feet of the Apostles; that no one of them called anything his own, but they had ‘all things in common’, so that they were said to have ‘but one heart and one soul.’ Everyday, ‘breaking bread from house to house’, they shared  what they held in common, men, women and children alike, and the whole crowd were fired with faith and driven by love for their religion to provide enough for everyone with thanksgiving. But since nowadays they cannot be persuaded of this, let us at least agree upon this, (RB 40) that we should adapt our behaviour to theirs to some extent; for it would be very lazy, half-hearted and remiss of us who are supposed to be particularly observant of the canonical rules, not to be prepared to make some attempt to copy their perfection, given that, as we have seen, in those days the whole community were as one in the name of God.

Licet legamus antiquam ecclesiam sub tempore apostolorum ita unianimem concordemque extetisse et ita omnia reliquisse, ut singuli predia sua vendentes a pedibus apostolorum precia ponerent, ut nullus eorum sibi aliquid proprium dicere audere, sed erant illis ‘omnia communa’, unde et habere dicebantur ‘cor unum et animam unam’; cotidie enim circa domus panes frangentes, quod in commune accipiebant, tam viri quam femine seu parvuli, omniquae vulgus ardore fidei accensi atque in amore religionis provocati, cunctis cum gratiarum actione sufficientia erat. Sed quia nostris temporibus persuaderi non potest, saltim vel hoc consenciamus, ut ad aliquantulum cumque similitudinem conversacionis eorum nostros animos contrahamus, quia nimis inerte tepideque ac remisisse devocionis est, ut quod, sicut diximus, omne vulgus pro Dei nomine consensit, nos qui peculariis canonicis inservire debemus, quantulam cumque in partem hanc perfectionem non consenciamus.

If we cannot bring ourselves to renounce everything, we should confine ourselves to keeping only the income from our property, and ensure that, whether we like it or not, our property descends not to our earthly heirs and relations, but to the Church. It is the Church which we serve, at God’s inspiration, and from her we receive our stipends, so we should bequeath our property to her as our heir. In this manner, even if we cannot gain the crown of the perfect, and the full remission of our sins, by perfectly renouncing everything and despising the things of this world, at least God may grant his mercy to us little ones. Saint Prosper and other holy fathers have told us, on divine authority, that clerics who wish to live on the goods of the Church should make over their own property by a legal deed, to God and the church in which they serve; thus they will more legitimately and without great fault be able to draw on the goods of the Church. As the clergy are able to enjoy the goods of the church, so the church may rejoice that she and her poor are improved and enriched by the goods of those clerics. For the lifetime of these clerics they may, if they prefer, possess the income from their property, by agreement with the church, as long as all the property itself is held in common, and that the property reverts on their death to the Church or to the congregation of Canons to whom it had already been granted.

Et si omnia relinquere non possumus, sic ad usum tantum nostra teneamus, ut dimisse volumus nolumus fuerint non ad erendum nostrorum carnalium atque parentum, sed ad ecclesiam, cui Deo auctore in commune deservimus, de cuius rebus stipendium habemus, loco hereditarie relinquamus, ut, si cum illis perfectis pro perfecta abrenuntiatione saeculiquae huius contemptu corona non tribuitur, vel peccatorum venia, sicut minimis misericordia divina concedatur, quia sanctus Prosper vel alii sancti Patres secundum divinam auctoritatem sancxerunt, ut illi clerici qui de rebus ecclesie vivere cupiunt, res proprias quas habent per instrumenta cartarum Deo et ecclesia cui deserviunt condonent et sic rebus ecclesie licencius absque maxima qulpa utantur, ut sicut de rebus ecclesie ipsi clerici gaudent, ita et ecclesia de rebus ipsorum clericorum cum pauperibus suis sit alta atque meliorata gratuletur; ita tamen ut ipsi clerici, dum advivent, si ita placuerit, res suas usufructuario ordine per beneficium ecclesie habeant, ut omnia sit communia et post obitum eorum ad ecclesiam vel ad canonicum ordinem, cui ante date fuerant, revertantur;

In the same way it is determined that the clergy who have enough property of their own to be able to live on it should do so, if they are so weak that they are unwilling to give everything to the church of God where they serve; in this way they may minister in the church for the love of Christ, serving freely and being attentive to the proper procedure. They can be sure that because they do not draw on the property of the church as other canons do, they will receive a special reward from God, for they serve him at their own expense. If the stipend they would have received for their ministry is left in the hands of the bursar, he can give it to those who have nothing, and they can possess their own property without blame; for they too have to some extent renounced their property in that they are content with their own without thinking that they are entitled to anything more.

similiter iudicantes, ut et illi clerici, qui de facultatibus suis sufficientiam habent de ipsis rebus propriis vivere debent; si tam infirmi fuerint, ut omnibus ad integrum ecclesie Dei, cui deserviunt, dare noluerint, et sic ipsius ecclesie in amore Christi gratuita servitute sedulaque modolacione inpendant; et sciant se pro hac re, quia rebus ecclesie sicut ceteri canonici non utuntur, specialem misericordiam a Deo recepturus, cui de propriis rebus inserviunt, quia, si ea quae accepturi erant pro eorum ordinibus de eleemosyna dispensatore reliquerint nihil habentibus conferenda, sine peccato possident sua, quia et ipsi quadam modo reliquunt sua, quando propriis contenti rebus nihilquae se iure debere arbitrantur recipi.

 But if they imagine they ought to receive a share of what is given to the church, and cannot do without it, unable to relinquish their own property because they think it would be shameful to become like the poor, let them know that it is still more shameful for the rich to be fed on the alms of the poor. Care should be taken, moreover, that the { mother } Church be not burdened, for she is obliged by agreed canon law to be constantly intent on the relief of the poor, of widows and orphans and all in suchlike needs.

Quod si putant ideo accipi debere eorum quae conferuntur ecclesia portionem nec earn videantur abicere, quia non possunt sua relinquere, quod eis deforme sit inter suos pauperes reddi, noverint esse deformius possessores de eleemosynis pauperum pasci. Hoc etenim providendum est, ut non gravetur {mater} Ecclesia quam constat cotidie subventione pauperum viduarumquae atque orfanorum simulque egencium canonum iussione constrictam debere esse semper intenta.

Therefore, if anyone wants to join this order of canons, which we have been trying to reform, as we have indicated in the little rule we have written, he should make a solemn donation of the property which he possesses, in person, in the church {of St Paul 1,as a gift for the work of God and the clergy who serve therein. Then if he wishes he can receive a mandate from the bishop in such a form that during his life he may regularly receive the income from his property, but after his death everything that remains shall revert entirely to the church or the congregation to which it had been given, without any of it being given away, or anyone having a right to expect a legacy. However, during his lifetime, as a member of the congregation, he may make a donation of any of his movable property, either to the poor or to the congregation itself, as and how he wishes, and he may also use it for his own needs. If any movable property remain after his death, half of it shall go as alms to the poor, or for Masses for his soul, or wherever he chooses, and the archdeacon, the primicerius or whoever he appoints during his life time shall be executor. The other half should be donated to the clergy, or to the congregation itself.

Igitur quicumque se ad hunc ordinem canonicorum, quem modus ut cumque recuperare cupimus, sicut in parvulo decretulo, quod degessimus, intimabimus, se sociare voluerit, ex rebus quas habet solemniter donatione per presentem donet ad ecclesiam {beati Pauli} ad opus Dei vel clericis ibidem deservientibus faciat. Et precaria, si ita ei placuerit, exinde ab episcopo accipiat, in ea ratione, ut, dum advivet, ipsas res usufructuario ordine habent; et post obitum eius cum omni integritate omniquae superposito ad ecclesiam cui data fuerint vel ipsius congregationis ipsas res absque ullius consignation vel expectata tradition revertantur. Et liceat ei de omni mobile ex ipsis rebus, quamdiu vivit et in ipso ordine [consistit] eleemosynas tam in pauperes quam ad ipsam congregationem, quam etiam ubicumque voluerit, facere et necessitates suas explere. Et si aliquid de ipso mobile post obitum superfuerit, media pars in eleemosyna eius in pauperes vel pro missas eius aut ubi voluerit ambulet, archidiacono aut primicerio vel cui ipse vivens rogaverit dispensante. Et illa media pars in ipsius eleemosyna ad clerum vel ad ipsam congregationem revertatur.

The clerics shall have no power to diminish, sell or exchange any of the property which they hold by mandate, neither in land, vineyards or forests, meadows, houses, buildings, serfs or freemen, nor any other immovable property, except, as we have said, that during their lifetime they may do as they please with the revenue, or the produce of their labour.

Et ipsi clerici de ipsis rebus quas in precarias habent, neque de terris neque de vineis aut silvis, pratis, domibus, aedificiis, mancipiis, accolabus, vel quibuslibet rebus imobilibus minuandi aut vendendi aut conmutandi potestatem non habeant, excepto, ut diximus, de illa fructa vel quod ibidem laborare potuerint, viventes faciant quod voluerint.

But if it should happen, at the devil’s prompting, that any of the brothers who hold property by mandate should fall into any sin, whether serious or trivial, he must perform the penance that the bishop lays upon him, and should not be excused penance by virtue of alms paid out of the property he holds by mandate. And if it should happen that one of our abbots° or a member of the clergy from elsewhere, desires to join our congregation in the manner we have indicated above, he should do so in the same way as the other brethren. Otherwise, if anyone wishes  to join the congregation and to renounce all his property for the sake of perfection, the bishop must provide for his needs so that he may be able to bring to perfection the good work which he has begun at God’s inspiration.

Quod si contigerit, suadente diabolo, ut aliquis ex his fratribus, qui ipsas res per precarias habuerint in alico crimine grave aut leve incedat aut poenitentiam, iuxta quod episcopus ei iudicaverit agat; tamen de rebus quas per precariam possidet, expoliatus pro ac re esse non debeat. Si quis autem eodem modo, quo supra instituimus, ad hanc congregationem, tam unus ex abbatibus nostris, quam quilibet, extraneis clericis se sociare desideraverit, eo tenore, ut alii fratres fecerunt, faciat. Quod si aliter fuerit, qui se eis voluerit sociare et omnia ad integrum perfectionis gratia derelinquere, episcopus prevideat eius necessaria, qualiter opus bonum, quod, Deo inspirante, cupit, adimplere valeat.

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32. Of alms.

XXXII. DE AELIMOSINIS. (RL XLII—XLIII)

On accepting alms we have determined as follows: if anyone wants to give one of the priests an offering of any kind, for celebrating Mass, or hearing confession, or for help in sickness, for those dear to him, whether living or dead, the priest may accept this from the donor, and do what he likes with it afterwards. But if the donor wishes to make an offering for the whole community of priests, under specific conditions or in any manner, this should come to all the priests, and indeed to all the canons, so that all may hold that offering in common. Similarly any alms which come to all the clergy in common should be held by them in common, and they should generously offer psalms or Masses for the donors, as the bishop shall determine.

De elimosinis accipiendis ita constituimus, ut si aliquis uni sacerdoti pro missa sua vel confession aut infirmitate seu pro quolibet caro suo aut vivente aut mortuo aliquid in eleemosyna dare voluerit hoc sacerdos a tribuente accipiat et exinde quod voluerit faciat. Si autem ad omnes sacerdotes sub tali conditione seu pro quolibet modus aliquid in eleemosyna dare voluerit, hoc omnino tam ad onmes sacerdotes, quam et omnes canonicos veniat, et omnes hanc eleemosynam communem habeant. Similiter et illae eleemosynas quae in commune ad omnem clerum veniunt, omnes in commune habeant, et psalmodia vel missas pro ipsis eleemosynis, ut episcopus instituerit, faciant.

We have set this limit on what the priests can receive in the way of alms on their own behalf, for we consider that it would be an excessive burden if the priests alone should have to carry the immense weight of the sins of others. The mercy of God on behalf of sinners is more easily invoked by many than by one, no matter how devout he may be. Each one needs to tremble for the burdens of his own conscience; how much more should he be free from any obligation to increase his burden of sin beyond his strength by carrying the sins of others. The archdeacon or the primicerius should receive these alms, and spend them on the needs of the brethren as far as is wanted and the bishop determine, and if there be anything left over, it should be laid up in the bursary of the brethren.

Ideo autem mensuram sacerdotibus de eleemosynis recipiendis ad opus proprium fecimus, quia nimis grave pondus exestimavimus eis esse, si tam ingencia onera peccantium solis illis sacerdotibus contigerit portare, quia facilius Dei misericordiam plures impetrant pro peccatoribus, quam unus quamvis studiosus, et unusquisque de propria conscientia debet metuere: quanto magis de alienis peccatis non debet sibi supra vires sarcinam peccatorum cumulare. His eleemosynis archidiaconus aut primicerius recipiant et in necessitatibus fratrum, ut eis opus fuerit et episcopus iudicaverit, ipsas expendant, et si aliquid exinde superfuerit, in vestiario fratrum recondant.

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33. How they should come to Chapter or to Mass on Sundays or the festivals of Saints.

XXXIII. DIEBUS DOMINICIS VEL FESTIVITATIBUS SANCTORUM QUALITER AD CAPITULUM SEU AD MISSAM OCCURRANT.

On Sundays or the feasts of Saints, or when the pontiff or his deputies determine, all the officials should all put on their vestments in the morning after Prime has been sung, including their chasubles, as church law requires. Once properly vested, they may hurry to their duties with no delay. When the first bell is  heard, they should all go to Chapter, and hear a reading there; then they should go together to church, and when the bell has rung the second time they should sing Terce. Then seated in their proper order they should wait for the pontiff, as the custom is in the church of Rome. No one shall leave his place afterwards until everything is finished, except for those who follow and serve the pontiff, or those who are occupied in some necessary duty if it be such that it cannot possibly be deferred; and they should inform the bishop or his delegates about this.

In diebus Dominicis, vel festivitatibus Sanctorum aut quomodo iusserit pontifex vel qui sub eo sunt, mane post Primam cantatam omnes induantur vestimenta officiales cum planetis sicut ordo ecclesiasticus habetur, et sint parati, ut absque mora ad officium suum cum festinatione occurrant. Ut autem auditum fuerit primum signum, omnes ad Capitulum veniant et audita lectione, sub uno accedant ad ecclesiam et, facto secundo signo, cantent Tertiam, et residentes in ordinibus suis expectantur pontificem sicut mos est Romane ecclesie, et nullus postea exinde de ordine suo exeat, usque dum omnia expleverint, nisi qui cum pontifice comitantur in obsequio, aut illi qui in aliqua utilitate occupati fuerint, et quidem si talis est, quod omnino non possit dimitti; et hoc innotescant episcopo vel qui sub eo sunt.

If any of the clergy of whatever degree, priest or deacon, subdeacon or acolyte, be not present and vested to perform his office, and if any negligence or delay thus occur, otherwise than because of serious illness, he shall be deprived of his wine or drink the following day. If through idleness or contempt he repeats the offence, he shall be more strictly corrected by the bishop or his representatives, so that the others may be afraid. On other days they should come to Chapter in the manner we have described earlier in this rule.

Si quis de clero de quolibet ordine tam sacerdotum quam diaconorum aut subdiaconorum vel acolitorum tune praesens non fuerit paratus, ut officium suum inpleat et aliqua negligentia vel retardatio per ipsum acciderit, nisi ob causa grave infirmitatis, in crastina a vino vel potus privetur; si autem per desidiam, aut contemptum iteraverit, ab episcopo vel qui sub eo sunt acrius coerceatur, ita ut ceteri timorem habeant; nam reliquis diebus ad Kapitulum, ut supra in isto tenore praediximus, ita veniant.

[If there be a public station in the churches outside the city, and the brethren celebrate vigil there, once the vigil is completed in the morning, they should return to the enclosure with all decency, so that they can all attend Chapter. If anyone be late through negligence and does not attend Chapter, he shall be corrected for this fault the first and second time, but if he does not amend, on a day that he fails to attend Chapter he shall abstain from wine until the morrow.]

[Si autem statio publica fuerit per illas ecclesias forenses, et fratres ibidem vigiliam celebraverint, peracta vigilia cum omni decore mane revertant in claustra, ut omnino ad capitulum veniant; si autem negligens retardaverit, et ad capitulum non fuerit, prima, et secunda vice pro hoc castigetur. Si autem non emendaverit, illa die quando ad capitulum non venerit, a vino abstineat usque in crastinum.]

34

34. Of almsfolk, that they should hear the word of God, that they should come to the specified Cathedral Church.

XXXIV. DE MATRICULARIIS UT LECTIONEM DIVINAM AUDIANT, VENIANT IN STATUTA ECCLESIA IN DOMO.

Now that we have described what is necessary to reform the life of the canonical clergy, as we thought right to do, with God’s help, to the extent of our moderate ability, let us turn to the almsfolk, both of the cathedral and the suburban parishes. Their way of life is not according to the manner of the church of old, but to their great peril, through neglect they have become, I might say, careless, without attending either to preaching or to confession; they have not been coming to the cathedral to the public station to hear the word of God, nor have they attended the other stations, but each one has remained idle in his own place.

Dum de corrigenda vita clericorum canonicorum rebus pernecessariis, ut nobis iuxta mediocritatem nostram et kapacitatem sensus per Dei adiutorium visum fuit, discriberimus, devenimus ad matricularios tam domi quam et suborbanis, quia non secundum institutionem antique ecclesie, eorum esse conversatio, sed sub magno quodam periculo et negligentiam, et, ut ita dixerim, absque praedicatione et confessione erant in quadam securitate positi, neque ad domum in stacionem publicam ad audiendum verbum Dei veniebant, neque in reliquis stacionibus, sed erant omnes sedentes unusquisque in loca sua.

 We have therefore decided, with the agreement of our spiritual brethren, that all the almsfolk should come twice a month all year round, every fortnight on a Saturday; those attached to almshouses at the cathedral as well as those at other churches in the city and in the countryside, should come to the agreed meeting in the cathedral church in the morning at Prime, and remain in their positions until the bell rings for Terce. Then the bishop shall appear, unless he is engaged in something else important, and shall have a suitable reading proclaimed from the treatises or sermons of the holy Fathers; this is to edify the listeners and teach them the way of salvation, so that with the help of God they may attain to eternal life.

Propterea una cum consensu fratrum spiritualium constituimus, ut bis in mense per totum annum de quattuordecim in quattuordecim dies in sabbato omnes matricolarii, tam qui in domo sunt, quam illi qui per ceteras ecclesias infra civitate vel vicis matricolas habent, ad conventum statutum omnes in ecclesia in domo veniant, mane prima exspectantes in ordinibus suis, usque dum signum pulsaverit in ore Tercie. Tunc veniens episcopus, si in aliis utilitatibus occupatus non fuerit et iubere Iegere lectionem de tractatibus vel humilias sanctorum Patrum congruas, quae aedificet audientes et doceat eos viam salutis, qualiter ad vitam aeternam,

When Terce has been recited, if the bishop does not appear, then the priest who is warden° of the church of St Stephen shall take his place, reading and teaching them the way of salvation to the best of his ability. This priest must be sure to do this, if the bishop has not arrived by the set time, and nothing that has been laid down here is to be omitted.

Deo auxiliante, perveniant. Dicta Tertia, si episcopus non venerit, tunc presbyter custor ecclesie Sancti i11i in vice illius iuxta kapacitatem suam et legat et doceat eos viam salutis, et videat omnino presbyter, ut ora constituta, si episcopus ibidem non venerit, non praetereat et hoc adimpleat quod hic scriptum est.

The almsfolk shall make their confession to that priest, twice a year: once in Lent, the other time between the feast of St Remi and Martinmas. And if through the devil’s persuasion any vices or scandals arise among them, so that the guilty ones need to go to confession the next time they gather to listen to the readings, after the reading they shall make an integral confession to the priest. If anyone refuses to make his confession and tries to conceal his sin, and it is discovered by another, the one who has concealed his guilt must either be excommunicated or subjected to corporal punishment by the priest who proclaims the word of God to them.

Et in ipso presbytero confessiones suas bis in anno faciant ipsi matricularii, una vice in Quadragesimo, alia a missa sancti Remedii usque in transitum sanctum Martini. Et si, suadente diabolo, aliqua vicia aut scandala inter eos orta fuerint, ut necesse sit confessionem suam dare qui hoc perpetraverit, in proximo conventu, ubi lectionem audiunt, finita lectione, faciat confessionem suam puriter presbytero. Et si ipse non vult confiteri peccatum suum et hoc celaverit, et si per alium inventum fuerit, ille qui delictum abscondit, a presbytero, qui eis verbum Dei adnunciat, secundum modum culpe aut excommunicetur aut corporali vindictae subdatur.

For every almshouse there should be a foreman over the almsfolk, who will keep a close watch over them. Thus if an one of them tries to conceal his sins, their foreman will be able to detect it, and nothing will escape the notice of the priest who proclaims the readings to them. If the offender does the same thing again, he must be judged by the priest; if the priest is unable on his own to effect an improvement, he must notify the archdeacon, or the primicerius so that they may correct the offender in a sensible manner according to the nature of his guilt. If it become necessary, they shall notify the bishop, and he must undertake the correction.

Et per singulas matriculas sit primicerius matricularum de ipsis, qui super eos curiose agit. Et si aliquis ex ipsis celare voluerit scelera sua et primicerius ipsorum hoc investigare potuerit, nullatenus abscondat presbytero, qui eis lectionem legit. Et si fecerit, similiter ille qui hoc commiserit, ab ipso presbytero iudicandus est. Et si hoc ipse presbyter per se emendare non potuerit, innotescat archidiacono aut primicerio, ut ipsi hoc corrigant racionabiliter secundum modum culpe, et si opus fuerit, in notitia episcopi veniat, ut ipse hoc emendat.

As we have said, all of the almsfolk without exception should come to the readings on the set days, and should tell the priest about all their needs, both of soul and body: he is either to meet them himself or inform his superiors about them. If any of the almsfolk remain behind and fails to come to the readings, unless he is prevented by ill-health, he must be admonished once and again; if he do not amend he shall be excommunicated. If he do this again out of contempt, he shall be expelled from the almshouse, and another who is willing to hear the word of God shall be sent there in his place.

Et, ut diximus, omnes omnino matricularii statutis diebus ad lectionem veniant et necessitatibus tam anime quam corpori, ipso presbytero patefaciant; et ipse hoc aut per se emendet, aut priores suos innotescat. Et si aliquis de matriculariis remanserit, qui non venerit ad lectionem, nisi infirmitate cogente, corripiatur semel et secundo; et si non emendaverit, excommunicetur. Et si amplius hoc ex contemptu fecerit, eiiciatur de matricula, et alius, qui verbum Dei vult audire, mittatur in loco ipsius.

[We have determined that out of the bounty of ourselves and our successors, from the funds of the Domus, they shall each receive a loaf of bread every time that they come to hear the word of God, and on alternate occasions a ration of bacon or a ration of cheese. Those who come to the cathedral from the almshouses shall get this much all year round, as we have decreed. During Lent they shall on two occasions receive wine, with their bread, one sextarius between four. On Maundy Thursday they shall receive the above mentioned ration of wine with their bread, as well as a ration of bacon and of cheese. We have calculated that they will need eight measures of baked bread on each occasion; on the days when they receive bacon, they will need six sides of bacon; when it is cheese they will need a hundredweight each time. That amounts to two hundred measures of grain every year, out of the grain which comes from Worms; and he should collect that when it arrives. Of bacon, they will need sixty sides every first of January; of cheese twelve hundredweight every Martinmas. Of wine twenty four measures every Martinmas. The archdeacon or the primicerius is to collect all this, and see that it is distributed as will be pleasing to God according to what we have laid down. This will be a charge on our own revenue and that of our successors or whoever looks after it; so too will be the buying of wood to bake the bread: the bishop should give fifty pence in cash on the first of May. If there be anything left over of what we have allotted above, the archbishop or primicerius should distribute it to other poor people, or as he sees fit.]

[Et constituimus eis ut in eleemosyna nostra, vel successorum nostrorum, de domo accipiant omni tempore, quando ad illam lectionem audiendam venerint, singuli singulos panes, et portionem de lardo illa una vice, illa alia vice portionem de formatico, per totum annum sic faciant, ut diximus, qui ibidem de ipsis matriculariis venerint; et in Quadragesima duas vices accipiant vinum cum pane inter quatuor sextarium unum. In Coena Domini accipiant vinum cum pane supradicta mensura, et portionem de lardo, et formatico. Et consideravimus quod octo modia de pane cocto ad unam quamque vicem ad hoc habeant; et illa vice quando lardum debent accipere, accipiant baccones sex, et quando formaticum accipiunt in unaquaque vice pensa una. Hoc colligit de frumento per annum modia CC de illo frumento sit, qui de Vvarmacinse venit, et accipiat illud quando exinde venit. De lardo baccones LX accipiat ipsis Kal. Januar, de formatico pensas XII accipiat ipsa missa Sancti Martini. De vino modia XXIIII accipiat ipsa missa Sancti Martini. Et hoc totum accipiat archidiaconus, vel primicerius, et videant quod hoc sic dispensent, qualiter Deo placeat, et constitutum habemus. Et merces nostra, vel successorum nostrorum, vel qui hoc faciunt exinde decrescat et ad ligna comparandum, unde ipsum panem faciant, donet episcopus de denariis uncias duas et dimidiam Kal. Maias. Et si aliquid superaverit de hoc, quod superius diximus, aliis pauperibus, cui necesse est, archiepiscopus, vel primicerius, aut cui iusserint, tribuat.]

The End

Explicit

 TABLE of CONTENTS

These are the Chapters.

INCIPIT CAPITULA.

1. Of humility.

I. De humilitate.

2. The order of the Congregation of Canons.

II. De ordine congregationem canonicorum.

3. That all should sleep together in the enclosure.

III. Ut in illo claustro omnes in unum dormiant.

4. Of Compline, and of keeping silence.

IV. De completorio vel taciturnitate.

5. Of the Divine Office during the night.

V. De officiis divinis in noctibus.

6. That all should attend the Divine Office at the Canonical Hours.

VI. Ut per omnes horas canonicas ad officium divinum veniant.

7. The manner of saying the Divine Office.

VII. De disciplina psallendi.

8. That they should come to Chapter every day.

VIII. Ut ad capitulum cotidiae veniant.

9. Of the daily manual labour.

IX. De opere manuum cotidiano.

10. Of those going on a journey.

X. De proficiscentibus in itinere.

11. Of the good zeal which the servants of God ought to have.

XI. De zelo bono quem debent servi Dei habere.

12. That no one should take it on himself to strike or excommunicate another.

XII. Ut non presumat alter alterum cedere aut excommunicare.

13. That in a Congregation of Clergy no one is permitted to defend one another.

XIII. Ut in congregatione clericorum non liceat alteri alterum defendere.

14. Of confessions.

XIV. De confessionibus.

15. Of graver faults.

XV. De gravioribus culpis.

16. Of those who without leave consort with the excommunicated.

XVI. De his qui sine iussione iunguntur excommunicatos.

17. Of excommunication for faults.

XVII. De excommunicatione culparum.

18. Of those who err in certain trivial faults.

XVIII De his qui in quibusdam levioribus delinquunt.

19. What excommunication should be.

XIX. Qualis debet esse modus excommunicationis.

20. Of the observance of Lent.

XX. De quadragesimae observationibus.

21. Of the arrangement of tables.

XXI. De mensis ordinandis.

22. Of the measure of food.

XXII. De mensura cibi.

23. Of the measure of drink.

XXIII. De mensura potus.

24. Of the weekly kitcheners.

XXIV. De septimanariis coquinae.

25. Of the Archdeacon and the Primicerius.

XXV. De archidiacono vel primitiario.

26. Of the Cellarer.

XXVI. De cellerario.

27. Of the Porter.

XXVII. De portario.

28. Of Canonical Clerics who are unwell, those who have specifically adopted this way of life, and do not have the means to cope with their infirmity.

XXVIII. De infirmis clericis canonicis qui se peculiarius ad istum ordinem iunxerunt & non habent unde infirmitates suas possint implere.

29. Of the clothing and shoes of the Clerics, and of their firewood.

XXIX. De vestimentis clericorum vel calciamentis et lingna.

30. Of the feasts of Saints.

XXX. De festivitatibus sanctorum.

31. Of one who intends {specifically} to join this Order of Canons {in this Congregation}, and makes a solemn donation of his property, in person, in the Church {of St Paul the Apostle.

XXXI. De eo qui ad hunc canonicum { specialiter } ordinem { huius congregations} se sociare vult de rebus quas possidet ad ecclesiam {beati Pauli apostoli} sollemnem de presentei donationem faciat.

32. Of alms.

XXXII. De elimosinis

33. How they should come to Chapter or to Mass on Sundays or the festivals of Saints.

XXXIII. Diebus Dominicis vel festivitatibus sanctorum qualiter ad Capitulum seu ad missam occurrant.

34. Of almsfolk, that they should come to the specified Cathedral Church in order to hear the word of God.

XXXIV. De matriculariis ut ad lectionem divinam audiendam veniant in statuta ecclesia in domo.

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family

 
ANTIRRHETIKOS: PROLOGUE
 

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

THE LIFE of ANTONY

1. Of Humility.

2. The Congregation of Canons.

3. All should sleep together in the enclosure.

4. Of Compline, and of keeping silence.

5. Divine Office at night.

6. All at Divine Office

7. The manner of saying the Divine Office.

8. They should come to Chapter every day.

9. Daily manual labour.

10. Those going on a journey.

11. Of the good zeal

12. No one to strike or excommunicate another.

13. No one to defend one another.

14. Of confessions.

15. Of graver faults.

16. Consorting with excommunicated.

17. Excommunication

18. Trivial faults.

19. What excommunication should be.

20. Lent.

21. Arrangement of tables.

22. The measure of food.

23. The measure of drink.

24. The weekly kitcheners.

25. Archdeacon & Primicerius.

26. Of the Cellarer.

27. Of the Porter.

28. Of Sick Clerics without means

29. Clothing, shoes, and  firewood.

30. Of the feasts of Saints.

31. Joining the Congregation

32. Of alms.

33. Mass on Sundays & Feasts

34. Almsfolk should come to church