§1. INTRODUCTION.

II. ASCET./ SPIR. EXHORTATIONS

I. RULES for the SOLITARY LIFE

§14-23. CHASTITY

§2-3. TYPES of SOLITARY  

§24. PRIDE

§4. WORK and ALMS

§26. LITURGICAL FURNISHINGS

§5. SILENCE

§27. CHARITY

§6-7. VISITORS

§28. SOLITUDE vs.ALMSGIVING

§8. TIMES of SILENCE

III. TRIPARTITE MEDITATION

§9-10. HORARIUM and LABOR

§29-31. CHRIST’S LIFE (The Past)

§11. LENT and FASTING

§32. YOUR PAST & PRESENT LIFE

§12. FOOD and DRINK

§33. THE ESCHATON (The Future)

§13. CLOTHING

CONCLUSION

Here begins the book of the Venerable Aelred, Abbot of Rievaulx concerning a rule of life for a recluse

INCIPIT LLIBER VENERABILIS AELREDI ABBATIS RIEVALLIS DE INSTITUTIONE INCLUSARUM

1. INTROD.

1. INTRODUCTION

1. For many years now, my sister, you have been asking me for a rule to guide you in the life you have embraced for the sake of Christ, to provide spiritual directives and formulate the basic practices of religious life. How I wish you had sought and obtained this from someone wiser than myself, someone whose teaching was based not on mere conjecture but on personal experience. Yet by birth and in spirit I am your brother and unable to refuse any request you make. I shall do as you ask then, and endeavor to draw up a definite rule for you, selecting from among the various regulations of the Fathers those that appear most useful in forming the exterior man. I shall add some details suited to your particular circumstances of time and place, and, wherever it seems helpful, blend the spiritual with the corporal

DE VITA EREMITICA, AD SOROREM LIBER. (G,S)* [1451] PROLOGUS.

[1.] Jam pluribus annis exigis a me, soror, ut secundum modum vivendi quem arripuisti pro Chricertam tibi formulam tradam, ad quam et mores tuos sto, dirigere, et vitam religionis, et vitae religiosae possis exercitia ordinare. Utinam a sapientiore id peteres et impetrares, qui non conjectura qualibet, sed experientia didicisset, quod alios doceret. Ego certe qui carne et spiritu tibi frater sum, quoniam negare non possum, quidquid injungis; faciam quae hortaris, et ex diversis Patrum institutis aliqua quae tibi videntur necessaria excerpens, ad componendum exterioris hominis statum certam tibi regulam tradere curabo, pro loco et tempore quaedam adjiciens; et spiritualia corporalibus, ubi utile visum fuerit, interserens. EXPLICIT PROLOGUS

I. RULES and GUIDELINES

I. RULES and GUIDELINES
for the SOLITARY LIFE

§2-3. TYPES of SOLITARY

§2-3. TYPES of SOLITARY

2. You must first understand the reasons that motivated the monks of old when they instituted and adopted this form of life. Living in a crowd means ruin for some people; for others it will mean, if not ruin, at least injury; others again, unmoved by any apprehension, simply consider living in solitude to be more fruitful. The monks of old then chose to live as solitaries for several reasons: to avoid ruin, to escape injury, to enjoy greater freedom in expressing their ardent longing for Christ’s embrace. Some lived alone in the desert, supporting themselves by the work of their hands ;but there were others whose confidence was undermined by the very freedom inherent in the solitary life and the opportunity it affords for aimless wandering. They judged it more prudent to be completely enclosed in a cell with the entrance walled up.

CAPUT PRIMUM.---Ut instituta est eremitica vita.

[2] Primum igitur oportet te scire, qua causa, quave ratione vita haec ab antiquis vel instituta sit vel usurpata. Sunt quidam quibus inter multos vivere perniciosum est. Sunt et alii quibus etsi perniciosum non est, tamen dispendiosum est. Sunt et nonnulli quibus et nihil horum timendum est; sed potius habitare magis aestimant fructuosum. Itaque antiqui vel ut vitarent periculum, vel ne paterentur dispendium, vel ut liberius ad Christi anhelarent et suspirarent amplexum, singulariter vivere elegerunt. Hinc est, quod plures in eremo soli sedebant vitam manuum suarum opere sustentantes. Illi vero qui nec hoc securum sibi inter solitudinis libertatem, et vagandi potestatem arbitrabantur, includi potius, et intra cellulam obstruso exitu contineri tutius aestimabant.

So also it seemed to you when you vowed yourself to this form of life. But many must be either ignorant or indifferent to the true meaning of this life. They think it enough to confine the body behind walls; while the mind roams at random, grows dissolute and distracted by cares, disquieted by impure desires. The tongue too runs about all day through towns and villages, marketplace and square, prying into other people’s lives and behavior and into such affairs as are not only idle but often shameful.

CAPUT II.---Reclusio corporis solius nihil prodest.

Quid tibi visum fuit, cum te huic institutioni voveres? Nam multi rationem hujus ordinis vel ignorantes, vel non curantes, membra tantum intra parietes cohibere satis putant esse: cum mens non solum per vagationem dissolvatur, curis et sollicitudinibus dissipetur, immundis etiam et illicitis desideriis agitetur; sed etiam lingua tota die per vicos et civitates, per foros et nundinas otiose discurrant.

How seldom nowadays will you find a recluse alone. At her window will be seated some garrulous old gossip pouring idle tales into her ears, feeding her with scandal and gossip; describing in detail the face, appearance and mannerisms of now this priest, now that monk or clerk; describing too the frivolous behavior of a young girl; the free and easy ways of a widow who thinks what she likes is right; the cunning ways of a wife who cuckolds her husband while she gratifies her passions. The recluse all the while is dissolved in laughter, loud peals of laughter, and the poison she drinks with such delight spreads throughout her body.’

CAPUT III.---Reclusarum cum externis mulieribus confabulationes.

Vix aliquam inclusarum hujus temporis solam invenies, ante cujus fenestram non anus garrula vel nugigerula mulier sedeat, quae eam fabulis occupet, rumoribus aut detractionibus pascat, illius vel illius monachi vel clerici vel alterius cujuslibet ordinis viri formam, vultum moresque describat. Illecebrosa ^[1452] quoque interserat, puellarum lasciviam, viduarum, quibus licet quidquid libet, libertatem, conjugum in viris fallendis explendisque voluptatibus astutiam depingat. Os interea in risus cachinnosque dissolvitur, et venenum cum suavitate bibitum per viscera membraque diffunditur.

When the hour grows late and they must part both are heavily burdened, the old woman with provisions, the recluse with sensual pleasures.

CAPUT IV.---Ex confabulatione cum externis mulieribus quae pernicies.

Sic cum discedere ab invicem hora compulerit, inclusa voluptatibus, anus cibariis onerata recedet.

Quiet returns, but the poor wretch turns over and over in her heart the fantasies born of her idle listening; her reflections only fan more fiercely the flame enkindled by her chatter .° Like a drunkard she staggers through the psalms, gropes through her reading, wavers while at prayer. When darkness falls she welcomes women of even less repute; they add fresh fuel to the flames and only desist when they have exposed her, now wholly ensnared by her own sensuality, to the mockery of the demons. Now they speak without reserve, their purpose no longer being to arouse desire but to gratify it; together they discuss place and time, and the man who will acquiesce in her designs. The opening of the cell must somehow be enlarged to allow her to pass through or her paramour to enter; what was a cell has now become a brothel. Evidence abounds that misfortunes of this kind are only too common today among both men and women.

Reddita quieti misera eas quas auditus induxerat, in corde versat imagines; et ignem praemissa confabulatione conceptum vehementius sua cogitatione succendit: quasi ebrius in psalmo titubat, in lectione cadit, fluctuat in oratione. Refusa mundi luce citantur mulierculae addentes nova veteribus, non cessant, donec captivam liberius daemonibus illudendam exponant. Nam manifestior sermo non jam de accendenda, sed potius de satianda voluptate procedens: ubi et quando et per quem possit explere quod cogitat, in commune exponunt. Cella vertitur in prostibulum, et delicato qualibet arte foramine, aut illa egreditur, aut adulter ingreditur. Infelicitas haec, ut saepe probatur, pluribus causa viris in hoc nostro saeculo communis est.

3. Another type of recluse is the chatterbox. She may indeed shun every hint of impropriety, but she is constantly in the com­pany of other chatterboxes. They spend the whole day indulging their curiosity, gossiping and listening to gossip—a vice which is becoming more and more prevalent today among recluses. Others, more circumspect perhaps in this regard, are yet so eager to make money or to-increase the size of their flocks, are so painstaking about it and exert themselves so strenuously that they could well be mis-taken for châtelaines rather than anchoresses. Finding pasture for their flocks and shepherds to tend them; demanding a statement of the numbers, weight and value of the flock’s yearly produce; fol-lowing the fluctuations of the market. Their money attracts money, it accumulates and gives them a thirst for wealth. The evil spirit deludes them, convinces them that it is all useful and necessary, for it enables them to give alms, to support orphans, help their families and friends and offer hospitality to their fellow-religious.

CAPUT V.---Reclusarum quarumdam avaritia.

[3] Sunt aliae quae, licet turpia declinent, loquaces, tamen loquacibus assidue sociantur, nimium curiositati linguam et aures tota die otio rumoribusque dedentes. Aliae non multum ista curantes (quod fere vitium per omnes hujus temporis serpit inclusas), pecuniae congregandae vel multiplicandis pecoribus inhiant: tantaque cum hac sollicitudine in his extenduntur, ut eas matres vel dominas familiarum existimes, non anachoretas. Quaerunt aliquibus pascua, pastores, qui procurent, qui custodiant greges; fructus vel pretium vel pondus, vel numerum a custodibus expetunt. Sequitur emptio et venditio, ut nummus nummo cumulum exigat, et avaritiae sitim accendat. Fallit enim tales spiritus nequam, pro impertiendis eleemosynis vel orphanis alendis, pro advenientium parentum vel amicorum charitate, et religiosarum feminarum susceptione, hoc utile esse ac necessarium suadentes.

None of this is for you. You have left everything for Christ’s sake. Poor with the poor, it is more fitting that you accept charity than seek elsewhere for the means of bestowing charity. It is the sign of a grave lack of faith for a recluse to be anxious about to-morrow, for our Lord says: “Seek first the kingdom of God and all these things shall be yours as well.”

Non est hoc tuum, ad quam magis pertinet, ut pauper cum pauperibus stipem accipias, quam reiictis omnibus tuis pro Christo aliena quaerere, ut eroges. Magnae infidelitatis signum est, si ^[1453] inclusa de crastino sit sollicita, cum Dominus dicat: Primum quaerite regnum Dei, et haec omnia adjicientur vobis (Matth. VI, 33).

§4. WORK and ALMS

§4. WORK and ALMS

4. A recluse must be careful to keep her mind free from anxiety and worry concerning her material needs;

Quapropter providendum est ut mens omni rerum temporalium cura exuatur, et exoneretur sollicitudine.

if it is possible she should live by the labor of her hands: this is the more perfect ways’ But if poor health or a delicate constitution forbids this” she should, before being enclosed in her cell, find someone to provide her with what is necessary for each day. This she may humbly accept but nothing more, even for the poor or guests—her cell is not to be besieged by beggars, nor by orphans and widows crying for alms.

CAPUT VI.---Reclusa ne pauperum aut hospitum praetextu facultates habere velit: utatur ancilla probata: non puellas doceat.

Quod ut fiat, videat inclusa, ut si fieri potest, de labore manuum suarum vivat. Hoc enim perfectum est. Si autem aut infirmitas aut teneritudo non permittat; antequam includatur, certas personas quaerat, a quibus singulis diebus quod uni diei sufficiat, humiliter recipiat, nec causa pauperum vel hospitum quidquam adjiciat. Non circa cellulam ejus pauperes clament, non orphani plorent, non vidua lamentetur

“But who”, you ask, “can prevent them?”

Sed quis, inquies, hoc poterit prohibere?

Sit still, and say nothing, wait.” When they realize that you have nothing, that they will get nothing from you, they will soon grow tired and depart.

Tu sede, tu tace, tu sustine. Mox ut scient te nihil habere, seque nihil recepturos, vel fatigati discedent.

“But this is inhuman!” you cry.

Inhumanum hoc clames.

I tell you, if you have more food and more clothes than you need for yourself, you are no nun. So what have you to give away? The recluse is advised, then, should she earn by her own labor more than is necessary for her maintenance, to hand it over to some trustworthy person who will distribute it to the poor.” But I do not want anyone to approach her , who might undermine her modesty, a little old woman, perhaps, mixed in with the poor, who brings her a pious token from some priest or monk, whispering flattering words in her ear and who, as she kisses her hand on receiving an alms, injects her with venom.

Caeterum si praeter necessarium victum et vestitum aliquid habes, monacha non es. Quid ergo erogabis? praecipitur tamen inclusae, ut quidquid de labore manuum suarum victui superfuit, mittat cuidam fideli, qui pauperibus eroget. Nolo ut insidiatrix pudicitiae vetula mixta pauperibus accedat propius, deferat ab aliquo monachorum vel clericorum eulogias; non blanda verba in aure susurret, ne pro accepta eleemosyna osculans manum in aure insibilet.

Moreover the recluse must guard against assuming the obliga­tions of hospitality, even toward her sisters in religion, for along with the good there will come many of the worst type. These will install themselves at her window, and after a pious word or two by way of introduction, will settle down to talk of worldly affairs, interspersed with romance So the entire night almost will be spent without sleep. Avoid such people, take care that you are never constrained to hear something you would rather not, to see things that make you shudder, for the very things that appear so unsavoury when you actually see and hear them, how sweet they seem when you reflect on them later.”

Cavendum praeterea est, ut nec ob susceptionem religiosarum feminarum, quodlibet hospitalitatis onus inclusa suscipiat.. Nam inter bonas plerumque etiam pessimae veniunt, quae ante inclusae fenestram discumbentes praemissis valde paucis de religiosis sermonibus ad saecularia devolvuntur, inde subtexere amatoria, et noctem fere totam insomnem ducere. Sane tu tale devita, ne cogaris audire, quod videre horreas. Forte enim videbuntur amara, cum audiuntur, vel cernuntur; quae sequuntur, dulcia, cum cogitantur.

If you are afraid of scandalizing people because you neither give alms to the poor nor receive guests, you will fmd that once they learn of your resolve and how complete is your poverty, not one of them will censure you.

Si scandalum times, eo quod nec pauperibus erogas, non suscipis hospites; cum omnes tuam nuditatem didicerint, non erit qui reprehendat.,

If indeed, despite the legitimate claims of almsgiving and hos­pitality, you have chosen to be poor, how much more essential it is that you limit the number of your attendants. Choose for yourself some elderly woman, not someone who is quarrelsome or un-settled or given to idle gossip; a good woman with a well-established reputation for virtue. She is to keep the door of your cell, and, as she thinks right, to admit or refuse visitors; and to receive and look after whatever provisions are needed. She should have under her a strong girl capable of heavy work, to fetch wood and water, cook vegetables and, when ill-health demands it, to prepare more nourishing food. She must be kept under strict discipline, lest, by her frivolous behavior she desecrate your holy dwelling-place and so bring God’s name and your own vocation into contempt is

Si vero nec pro pauperibus, nec pro hospitibus te velim pecuniosam esse; multo utique minus occasione grandioris familiae. Itaque eligatur tibi aliqua anus, non garrula, non vaga, non litigiosa, non nugigerula; sed quae bonos mores excoluerit, et ab omnibus habuerit testimonium veritatis. Haec ostium cellulae custodiat, et quod debuerit, vel admittat, vel conservet. Habeat sub cura sua fortiorem ad onera sustinenda, puellam quae aquam et ligna comportet, coquat fabas, aut olera; aut si hoc infirmitas exegerit, praeparet potiora. Haec sub virgae disciplina custodiatur, ne forte ejus lascivia tuum sanctum habitaculum polluatur, propositum blasphemetur.

Never allow children access to your cell. It is not unknown for a recluse to take up teaching and turn her cell into a school. She sits at her window, the girls settle themselves in the porch; and so she keeps them all under observation. Swayed by their childish dis-positions, she is angry one minute and smiling the next, now threatening, now flattering, kissing one child and smacking another. When she sees one of them crying after being smacked she calls her close, strokes her cheek, puts her arms round her neck and holds her tight, calling her: “My own baby girl, my own pet.” There before her very eyes, even though she may not yield to them, the recluse has worldly and sensual temptations, and amid them all what becomes of her continual remembrance of God? For yourself, be content with the services and conversation of your two attendants.

Pueris et puellis nullum ad te concedas accessum. Sunt quaedam inclusae, quae in docendis puellis occupantur, et cellam suam vertunt in scholam. Illa sedet ad fenestram, ista in porticu residet. Illa intuetur singulas, et inter puellares motus nunc irascitur, nunc ridet, nunc minatur, nunc percutit, nunc blanditur, nunc osculatur, nunc flentem vocat pro verbere propius, palpat faciem, stringit collum, et in amplexum ruens nunc filiam vocat, nunc amicam. Qualiter inter haec memoria Dei, nisi saecularia et carnalia, etsi non perficiantur, moventur tamen, et quasi sub oculis depinguntur? Tibi utique duae illae sufficiant ad colloquium et ad obsequium.

§5. SILENCE

§5. SILENCE

5. Concerning the silence of recluses. I must insist on the im-portance of silence for a recluse. Therein lies great peace and abundant fruit. “The service of justice, Isaiah tells us, is silence ;”“ and Jeremiah says: “It is good to wait in silence for the salvation of God;” and again: “It is good for a man that he bear the yoke, let him sit alone in silence.” So it is written: “Listen, O Israel, and be silent.” You then must do as the Prophet: “I said: I will be watch­ful of my ways for fear that I should sin with my tongue. I will put a curb on my lips.” So the recluse, fearing to sin with her tongue, which, according to the Apostle James, no man can tame, must put a curb on her lips; she must sit alone, imposing silence on her tongue that her spirit may speak ;believing that when alone she is never alone, for then she is with Christ, and he would not care to be with her in a crowd.

CAPUT VII.---Studeat silentio, et raro modesteque loquatur.

Silentii gravitatem inclusae servandam praecipue suademus. Est enim in ea quies magna et fructus multus. Nam cultus justitiae silentium. Sicut ait Jeremias, Bonum est cum silentio exspectare salutare Dei. Et iterum, Bonum est viro cum portaverit jugum (Thren. III, 26, 27): ut sedeat solus et taceat. Unde scriptum est: Audi, Israel, et tace. Fac ergo quod ait propheta, Dixi, custodiam vias: ut non delinquam in lingua mea. Posui ori meo custodiam (Psal. XXXVIII, ^[1454] 1, 2). Sic inclusa timens casum linguae, quam secundum apostolum Jacobum nemo hominum domare potest (Jacobi III, 8), ponat custodiam ori suo, sola sedeat, et taceat ore; spiritu loquatur: et credat se non esse solam, quando sola est. Tunc enim cum Christo est, qui non dignatur in turbis esse cum ea.

She must sit alone then, in silence, listening to Christ and speak­ing with him. She must put a curb on her lips. She must take care first of all that she speak rarely, then guard what she says, and finally consider to whom she speaks and in what way. She speaks only seldom, at certain fixed hours to be determined later; she must be circumspect in what she says, limiting herself to her physical needs and spiritual well-being; careful to whom she speaks, con-tenting herself with those specifically assigned to her for this purpose; and watchful fmally of her manner, speaking humbly and with restraint, not in shrill or harsh tones, being neither smooth-tongued nor flippant If such behavior is expected of any decent man, how much more becoming is it in a woman, a virgin, a recluse as

Sedeat ergo sola, taceat Christum audiens, et cum Christo loquens, ponat custodiam ori suo. Primum, ut raro loquatur; deinde quid loquatur, quibus, et quomodo loquatur, attendat. Raro loquatur, id est certis et constitutis horis, de quibus postea dicemus. Quibus loquatur, id est certis personis, et quales ei fuerint designatae. Quomodo loquatur, id est, humiliter, moderate, non alta voce, nec dura, nec blanda, nec mixta risu. Nam si hoc ad quemlibet virum honestum non pertinet, quanto magis ad feminam? quanto magis ad virginem? quanto magis ad inclusam?

Sit in silence then, my sister, and if the needs of the body and the good of your soul compel you to speak, do so briefly, with humility and restraint.

Sede ergo, soror mea, et tace. Si compelleris loqui, parum loquere, humiliter et modeste: sive de corporalium rerum necessitate, sive de animae salute sermo incubuerit.

§6-7. VISITORS

§6-7. VISITORS

6. LET me now indicate the people to whom you may speak. Happy the recluse who is unwilling to see or speak with a man, who has never admitted Martin.  But how many follow this example? A recluse today is quite satisfied if she preserves bodily chastity, if she is not drawn forth pregnant from her cell, if no infant betrays its birth by its wailing.’

CAPUT VIII.---Quibuscum personis loqui decet reclusam.

Jam nunc personas quibus loqui debet, designemus. Felix illa quae nec maritum admisit, nullum virorum videre volens, nec alloqui. Sed quae nunc reclusarum hoc sequitur exemplum? Sufficiunt illis quae modo sunt, si hanc corporalem castitatem conservent, si non onusto ventre non extrahantur, si non fletus infamis partum ediderit.

Since it is impossible to impose a complete ban upon all converse with men, let us see to whom the recluse may justifiably speak. A priest should be provided, if this is feasible, by the neighboring monastery or church; an elderly man of mature character and good reputation. To him she may speak infrequently and solely for the purposes of confession and spiritual direction, receiving advice from him when in doubt and encouragement when depressed. Never must she let him touch or stroke her hand, for the evil within our very bodies is always to be feared; it can so often arouse and unman even the oldest. Never must there be any reference to thinness of face and arms or roughness of skin, lest in seeking a remedy you run a greater risk.

Quibus perpetuum, ne cum viris loquantur, indicere non possumus silentium, cum quibus honestius loqui possint, videamus. Ergo si fieri potest, provideatur in magno monasterio vel ecclesia presbyter aliquis senex, maturus moribus, cui raro, nisi de confessione et animae aedificatione loquatur, a quo consilium accipiat in dubiis, in tribulationibus consolationem. Verum quia inclusum membris malum illud, quod timemus, plerumque suscitat, et emollit emortuam senectutem, nec ipsi manum suam tangendam praebeat vel palpandam. Nulla vobis de macie vultus, de exilitate brachiorum, de cutis asperitate sit cura.

7. You, my sister, have never needed, thank God, to be reminded of these things. Yet I decided to include them since it was not for yourself alone that you wished me to write this rule, but also for the young girls who, on your advice, are eager to embrace a life like yours.

CAPUT IX.---Scribit vivendi formam reclusis rogatus a sorore.

Haec tibi, soror (gratias Deo), dicenda non fuerant: sed quia nec solum propter te, sed etiam propter adolescentiores, quae similem vitam tuo consilio arripere gestiunt, hanc tibi formulam tradi voluisti, haec interserenda putavi,

If someone well-known and held in high esteem—an abbot perhaps or a prior—should wish to speak to you, he should only do so in the presence of a third person. I do not want you to receive any one person too frequently nor to make such a frequent visitor the recipient of your confidences.

si aliqua magni nominis vel bonae aestimationis persona, abbas scilicet, vel prior cum inclusa loqui voluerit, aliquo praesente loquatur. Nullam certe personam te frequentius visitare vellem, nec cum aliqua te crebrius visitante, familiare vellem tecum habere secretum.

By doing so a recluse will cer­tainly endanger her reputation; she will endanger her peace of mind too: the more often you see the same face or hear the same voice the more indelibly does it engrave itself on your memory.

CAPUT X.---De colloquio cum variis personis. Quid hac in re observandum a reclusa.

Periclitatur enim fama virginis crebra certe alicujus personae salutatione, periclitatur et conscientia. Nam quanto saepius eumdem videris vultum, vel vocem audieris, tanto expressius ejus imago tuae memoriae imprimetur.

So the recluse should always have her face veiled when speaking with a man; she should avoid looking at him and only listen to him with fearful reserve. Listening frequently to the same man’s voice can be a cause of great danger to many people.

Et ideo inclusa etiam facie velata loqui debet cum viro, et ejus cavere conspectum, cui cum timore solum debet praestare auditum. Nam eamdem viri vocem saepe admittere, quibusdam periculosum esse non dubito.

Avoid all conversation with young men or with people of doubtful character; never permit them to speak to you unless there is real need and then only in the presence of the priest who is acting as your spiritual father. And, without his permission and express command, you should not speak to chance corners except it be a bishop, abbot or well-known prior. The very difficulties attached to speaking with you will ensure you a greater measure of peace.

Adolescentium et suspectarum personarum devita colloquium; nec unquam tecum, nisi tu audientiam illius, qui tibi proprie loquatur: et hoc si certa necessitas poposcerit. Cum nullo itaque advenientium, praeter episcopum, aut abbatem, vel magni nominis priorem, sine ipsius presbyteri licentia vel praecepto loquaris, ut difficultas loquendi tecum, tibi praestet quietem.

Never allow messages to pass between you and any man, what-ever the pretext, whether to show him kindness, to arouse his fervor, or to seek spiritual friendship and intimacy with him. Never accept letters or small gifts from a man, nor send them yourself. It is a common custom now to send a young monk or priest a belt, a gaily embroidered purse, or some such thing, but this only fosters illicit affections and can cause great harm. Employ yourself rather with something necessary or servicable; the proceeds can be used for your own needs, or if you have none, given, as I have already said, to the church or the poor.

Nunquam inter te et quemlibet virum quasi occasione exhibendae charitatis, vel nutriendi affectus, ^[1455] vel expetendae familiaritatis aut amicitiae spiritualis, discurrant nuntii: nec eorum munuscula litterasque suscipias, nec illis tua dirigas, prout moris est, puta zonas, marsupia, quae diverso stamine et subtegmine variata sunt, et caetera quae hujusmodi adolescentioribus monachi per clericos mittunt, quod fomentum est amoris illiciti, et magni materia mali.

Your every word and action should be graced with modesty: it is modesty that bridles the tongue, calms an angry mood and prevents quarreling. Since a recluse should blush to speak even when it is to speak judiciously, how deeply must she blush if she allow resentment or anger to goad her into speaking injudiciously. So if people try to pick a quarrel with you, do not answer; if they speak disparagingly of you, do not retaliate; and if they provoke you, do not resist them

CAPUT XI.---Operetur manibus, ornetur verecundia.

Operare proinde ea, quae vel necessitas poscit, vel praescribit utilitas, et eorum pretium tuis usibus cedat, quibus si non egueris, aut necessaria ecclesiae, aut pauperibus, sicut diximus, tribuas. Ornet etiam omnes motus, omnes sermones inclusae, verecundia, quae linguam compescat, iram mitiget, jurgia caveat. Quam enim pudere decet honeste honesta loqui; quantae impudentiae est, ut inhonesta, licet lacessita injuriis aut stimulata furore, loquatur?

Make light of all accusations and insinuations, whether they are made publicly or in secret; say with the Apostle in the security of a clear conscience: “It means very little to me that I should be judged by you. Before all else the recluse must jealously preserve her peace of heart and tranquillity of spirit, so she shall have ever dwelling in her soul the Lord of whom it is written: “His dwelling has been established in peace. Elsewhere the Lord himself says through the Prophet: “Upon whom shall my Spirit rest if not on the man who is humble and peaceful, who trembles at my words?” A most holy state of soul this, but not only silly talk but also too much talk will quickly destroy it 4 You see there is nothing you should pursue so perseveringly as silence.

CAPUT XII.---Reclusa verbis lacessita ut se gerere debet.

Inclusa igitur litiganti non respondeat, detrahenti non improperet, lacessenti non contradicat: sed in omnibus quae in publico, vel in occulto aut objiciuntur, aut susurrantur, ex conscientiae serenioris arce contemnat, dicens cum Apostolo, Mihi autem pro minimo est ut a vobis judicer (I Cor. IV, 3). Super omnia enim inclusa studere debet, ut tranquillitatem spiritus, et pacem cordis jugiter retinens, illum sui pectoris aeternum habeat inhabitatorem, de quo scriptum est, In pace factus est locus ejus (Psal. LXXV, 3). Et alias Dominus per prophetam, Super quem, inquit, requiescet spiritus meus, nisi super humilem et quietum, et timentem sermones meos (Isai. LXVI, 2)? Hunc sacratissimum mentis statum, non solum stultiloquia evertunt, sed et pervertunt. Nihil tam esse tibi censeo sectandum, quam silentium.

§8. TIMES of SILENCE

§8. TIMES of SILENCE
in
VARIOUS LITURGICAL SEASONS

8. I SHALL now indicate the times for silence and for speaking. From the Exaltation of the Holy Cross until Lent the recluse is to observe silence from after compline until dawn. After prime she may if she wish give her attendant directions for the day; she should do so as briefly as possible and refrain from further speech with anyone until after tierce. Between tierce and none she may speak as the occasion demands with such callers as are to be admitted, and give any further directions to her attendant. After none, when she has finished dinner, she must shun all conversation, all distraction, fearing to be condemned by those words of Scripture: “The people sat down to eat and drink, and rose up to play.” From vespers until collation she may again discuss any necessary matters with her attendant.

CAPUT XIII.---De tempore loquendi et tacendi.

Jam nunc tempus loquendi, ac tacendi tempus distinguamus. Igitur ab Exaltatione sanctae Crucis usque ad Quadragesimam, post completorium usque ad auroram silentium teneat: et tunc dicta prima, si aliud de diurna necessitate voluerit suggerere servienti, paucis hoc faciat verbis; nihil cuiquam postea usque ad tertiam loquatur. Inter tertiam vero et nonam, his qui supervenerint, prius si admittendi sunt, competenter respondeat, et ministris, quod placuerit, injungat. Post nonam sumpto cibo omne colloquium et dissolutionis materiam caveat, ne impingatur ei illud, quod scriptum est: Sedit populus manducare et bibere, et surrexerunt ludere (Exod. XXXII, 6). Porro vespertina laude soluta, cum ministra usque ad tempus collationis de necessariis conferat.

During Lent the recluse ought to maintain an unbroken silence. Since this is difficult, if not impossible, she may speak, though less often than at other times, with her confessor and attendant, but to no one else unless some important visitor arrive unexpectedly from a distance.

Tempore vero Quadragesimae inclusa semper silentium tenere deberet: sed quia hoc durum impossibileque putatur, cum confessore suo et ministra, rarius quam aliis temporibus, loquatur; et cum nullo alio, nisi forte aliqua reverenda persona ex aliis provinciis supervenerit.

From Easter until the Exaltation of the Holy Cross she should observe silence from compline until dawn. When the office of prime has been said she may speak with her attendant; if there are visitors with whom she should speak she may do so between none and vespers. After vespers she may again make whatever arrangements are necessary with her attendants until collation.”

Post Pascha vero usque ad tempus praedictum, a completorio usque ad solis ortum silentio custodito, cum horam primam in diurnis obsequiis celebraverit, cum ministris suis loquatur si oportuerit; cum supervenientibus, inter nonam et vesperam. Finita hora vesperarum, disponat cum ministris quod opus fuerit usque ad collationem.

§9-10. HORARIUM and LABOR

§9-10. HORARIUM: TIMES of PRAYER
 and MANUAL LABOR

9. HAVING settled that, let me now determine the hours of manual labor, reading and prayer. Idleness is indeed the enemy of the soul, the enemy which more than all others the recluse must be on her guard against. It is the mother of all evils, it engenders passion, fosters the urge to roam, and nourishes vice; it nurtures spiritual weariness and encourages melancholy. It is idleness that sows evil thoughts in the mind, that kindles and inflames illicit desires, that breeds distaste for quiet and disgust for the cell. Never then let the evil spirit find you idle.

CAPUT XIV.---Quibus exercitiis vacandum a calendis novemb. ad Quadragesimam.

His inspectis, operi manuum, lectioni et orationi certa tempora deputentur. Otiositas quippe inimica est animae, quam prae omnibus cavere debet inclusa. Est enim omnium malorum parens, libidinis artifex, pervagationum altrix, nutrix vitiorum, fomentum acediae, tristitiae incentivum. Ipsa pessimas cogitationes seminat, affectiones illicitas quaerit, suscitat desideria. Ipsa quietis fastidium parit, horrorem incutit cellae. Nunquam te improvidam, nunquam te spiritus inveniat otiosam.

But as in this life we are all prey to inconstancy, as we never remain long in the same state of mind, we will best avoid idleness by the alternation of exercises and safeguard our peace by varying our occupations.

Sed quia mens nostra, quae in hac vita subdita est vanitati, nunquam in eodem statu permanet; otiositas exercitiorum varietate fuganda est, et ^[1456] quies nostra quadam operum vicissitudine fulcienda.

From November the first until Lent therefore the recluse should sleep, as near as she can judge it, until after midnight, and upon rising recite vigils as prescribed in the Rule of St Benedict with as much devotion as possible. Prayer should follow and, as the Holy Spirit assists her, she will make it brief or prolonged. Yet she must take care that prolonged prayer does not engender a distaste for prayer; it is more profitable to pray often and briefly than for too long at one time, unless of course it be prolonged without ones knowing it, by the inspiration of devotion.

Itaque a calendis novembris usque ad Quadragesimam, secundum aestimationem suam, plus media nocte repauset: et sic surgens cum qua potest devotione, secundum formam Regulae beati Benedicti, nocturnas vigilias celebret, quibus mox succedat oratio: secundum quod eam Spiritus sanctus adjuverit, aut protelare debet aut abbreviare. Caveat autem ne prolixior oratio fastidium pariat. Utilius est enim saepius orare breviter, quam semel nimis prolixe: nisi forte orationi devotio inspirata ipso nesciente, qui orat, prolongaverit.

The office in honor of our Lady should follow and then the commemorations of the saints. Avoid imposing on yourself the recitation of a fixed number of psalms as an obligation; when the psalms attract you use them, but when they become a burden change to reading; when reading palls rouse yourself to prayer; when wearied of them all take to manual labor. By this healthy alternation you will refresh your spirit and banish spiritual weariness

Post orationem in honorem Virginis debitum solvat officium, sanctorum commemorationes adjiciens. Cave autem ne de numero Psalmorum, vel commemoratione, aliquam tibi legem imponas; sed quamdiu te Psalmi delectant, utere illis. Si tibi coeperint esse onerosi, transi ad lectionem: quae si fastidium ingerit, surge ad orationem: sic ad opus manuum, his fatigata, pertransiens, ut salubri alternatione spiritum recrees, et pellas acediam.

After the commemorations—here again the number should not be determined by vow or obligation but inspired by devotion—the recluse should spend the time that remains until dawn in manual work and the recitation of psalms. At dawn she recites lauds along with the hymns of prime. While awaiting the hour of tierce she should divide her time as devotion dictates between reading, prayer and the recitation of psalms. From tierce until none she should be employed in manual work. After dinner and grace she should again alternate, as prescribed, between physical toil and spiritual exercises until vespers. Allowing a short interval after vespers, she should quietly read a little of the Lives of the Fathers, of their rules or of their miracles; this will arouse in her a certain compunction, and so in fervor of spirit she will say compline and retire to rest with her heart filled with love.

Finitis commemorationibus quarum numerum non propositioni, vel voci necessitas extorqueat, sed inspirans devotio dictat; tempus quod restat usque ad auroram, operi manuum cum psalmorum modulatione deserviat. Albescente aurora matutinas laudes cum horae primae orationum hymnis persolvat: et sic in alternatione lectionum, Psalmorum quoque prout ea devotio variaverit, tertiam exspectet, qua dicta in opere manuum usque ad horam nonam occupetur. Cibo autem sumpto et gratiarum actionibus Deo solutis, ad praescriptam mansuetudinem redeat spiritualibus exercitiis opus corporale intermittens usque ad vesperas. Facto autem parvo intervallo aliquam lectionem de Vitis Patrum vel institutis vel miraculis eorum sibi secretius legat: ut orta ex his aliqua compunctione, in quodam fervore spiritus completorium dicat; ut cum pleno pectore devotionis lectulo membra componat:

A recluse who cannot read should devote herself all the more assiduously to manual work. After a brief period of work she must rouse herself and kneel for a few moments in prayer to God, then return at once to her interrupted task. She should do this during the time allotted both to reading and to work, often repeating the Lord’s prayer and any psalms she may know while at her tasks.

illa sane quae litteras non intelligit, operi manuum diligentius insistat. Ita ut cum paulatim fuerit fatigata, surgat et genua flectat, et breviter oret Dominum suum, et statim opus, quod intermiserat, resumat: et hoc faciat tempore scilicet utroque lectionis et laboris, Dominicam orationem crebrius inter opera eadem repetens: et si quos psalmos voluerit, interserens.

10. From Easter until November the first the recluse should rise for vigils early enough to allow a very short interval between the night office and lauds. The time that still remains before full daylight should be left free for prayer and psalmody . When she has recited prime she should embark upon her daily sacrifice of work until it is time for tierce. She should then occupy herself with reading until sext. After sext and dinner she can rest on her bed until none, then take up her work again until vespers ; after vespers she will devote herself to prayer and the psalms, the hour for collation  being so arranged that she retires to bed before sunset . Whatever the time of year she must take care to go to bed before nightfall, otherwise she will be compelled to sleep on when she ought to be watching

CAPUT XV.---De exercitiis a Pascha ad calendas novembris
A Pascha vero usque ac praedictas calendas sic surgat ad vigilias, ut finitis nocturnis hymnis et orationibus, parvissimo intervallo praemisso, matutinas incipiat. Quibus expletis usque ad plenum solis ortum orationibus vacet et psalmis, et tunc dicta prima sacrificium diurni operis inchoet, usque ad horam tertiam: in lectione et oratione usque ad sextam spiritum occupet. Post sextam sumpto cibo, pauset in lectulo suo usque ad nonam: et sic usque ad vesperam manibus operetur. Post vesperam vero orationibus vacet et psalmis, horam collationis ita temperans, ut ante solis occasum lectulus membra recipiat. Cavendum enim est omni tempore ne totam diei lucem nox, antequam dormitum eat, suis obducat tenebris, et dormire cogatur cum vigilare debet.

§11. LENT and FASTING

§11. LENT and FASTING

11. Speaking now of Lent I must first, I think, emphasize its preeminence. There are many fasts observed by Christians, but the lenten fast surpasses them all, since it is imposed by divine authority not upon individuals, not upon a particular class of men, but upon all Christians “ To this preeminence the Law, the Prophets and the Gospel all testify. God’s servant Moses fasted forty days and forty nights that he might be worthy to receive the Law of the Lord. Elijah the Prophet, when he had eaten the hearth-cake and drunk the water provided by the angel, fasted forty days and forty nights; so he was worthy to hear the voice of the Lord.

CAPUT XVI.---De quadragesimali jejunio.

De tempore quadragesimali locuturi, primo excellentiam ejus credimus commendandam. Cum multa sunt Christianorum jejunia, omnibus excellit quadragesimale jejunium, quod divina auctoritate non singulis quibuscumque personis, non illius vel illius ordinis hominibus, sed omnibus indicitur Christianis. Habet autem testimonium excellentiae a Lege, a Prophetis et ab Evangelio. Nam Moyses famulus Dei jejunavit quadraginta diebus et quadraginta noctibus, ut legem Domini accipere mereretur. Helias autem propheta cum manducasset de pane subcinericio, aquamque bibisset, quam angelus ei ministraverat; jejunavit quadraginta diebus et quadraginta noctibus, et tunc vocem Domini audire promeruit.

Our Lord and Savior too, after fasting forty days and forty nights, vanquished the tempter, while angels came and ministered to him.

Dominus et Salvator ^[1457] noster cum jejunavit quadraginta diebus et quadraginta noctibus, superavit tentatorem, et accesserunt Angeli et ministrabant ei.

Fasting then is a shield no temptation can pierce; it is a ready refuge in every trial, an, unfailing support for our prayers. Christ himself spoke of the great powers of fasting: when his disciples asked him why they had been unable to cast out the demon which possessed the lunatic he told them: “This kind of demon cannot be cast out except by fasting and prayer.

CAPUT XVII.---Persequitur de virtute jejunii.

Est ergo jejunium contra omnia tentamenta et peccabilem statum. In omni tribulatione utile refugium, omnibus nostris irrefragabile fulcimentum. Quantae autem virtutis sit jejunium ipse Christus non tacuit, cur daemonem qui lunaticum invaserat, ejicere non potuerunt. Hoc genus, inquit, daemoniorum non potest ejici, nisi in oratione et jejunio (Marc. IX, 28).

Fasting should go hand in hand with the religious life since without it chastity would be constantly exposed to danger. But this Lenten fast of forty days also constitutes a great sacrament: our first dwelling-place was in Paradise; our second is in this world and is filled with hardship; our third dwelling will be in heaven with the angels. Now these forty days of Lent represent the entire span of time from Adam’s expulsion from Paradise until the last day, when we shall be finally liberated from this exile of ours.

CAPUT XVIII.---De significatione Quadragesimae.

Licet autem religionis comes semper debeat esse jejunium, sine quo castitas tuta esse non potest; haec tamen quadragesimalis observatio magnum in se continet sacramentum. Primus locus habitationis nostrae paradisus fuit. Secundus mundus iste plenus aerumnis. Tertius in coelo cum Angelis et Spiritibus. Significant autem isti quadraginta dies totum tempus, ex quo pulsus est Adam de paradiso usque ad ultimum diem, in quo plene liberabuntur ab hoc exsilio.

Here on earth we live in fear, in toil and in grief, cast out from Gods presence, expelled from the joys of Paradise and forced to fast from heavenly nourishment. Ever aware of our affliction we must ever sorrow over it and show by our actions that we are but strangers and pilgrims in this world. Because of our frailty we find it difficult to do this, so the Holy Spirit has appointed a definite period in which we should do so, and has ordained that the Church observe certain rites that help us to realize its signific­ance. To show us, for example, that we are exiles and are subject to death because of sin the very words God spoke to Adam when expelling him from Paradise are spoken over us as we receive the ashes: “You are dust and to dust you shall return.” To make us realize that while in exile we are denied the vision of God a veil is drawn between us and the Holy of Holies. To remind ourselves how remote we are from the society of those whom Scripture describes: “Blessed are those who dwell in your house, O Lord, ever singing your praises,” we omit our customary expression of praise: “Alleluia?’“ The stricter fast to which we are bound during this season again reminds us that in this life our desire for the heavenly bread can never be fully satisfied.

Hic autem sumus in timore, in labore, in dolore, projecti a facie oculorum Dei, exclusi a gaudiis paradisi, jejuni ab alimento coelesti: semper autem debemus hanc miseriam nostram considerare, et deplorare, et ostendere in operibus nostris quod sumus advenae et peregrini in mundo. Sed quia hoc facile non potest humana fragilitas, constituit Spiritus sanctus tertium tempus, quo id faciamus, et quasdam observationes in Ecclesia fieri ordinavit, quibus ipsius temporis causam animadvertere valeamus. Nam ubi ostendit nos pulsos esse, adjectos morti propter verbum quod dixit Dominus ad Adam, cum eum expelleret de paradiso; cum cinerum aspersione dicitur nobis, Pulvis es, et in pulverem reverteris (Gen. III, 19). Ut sciamus etiam, quod in hoc exsilio negatur nobis visio Dei, appenditur velum inter nos et sancta sanctorum. Verum ut reducamus ad memoriam, quod longe sumus ab eorum societate de quibus scriptum est; Beati qui habitant in domo tua, Domine; in saecula saeculorum laudabunt te (Psal. LXXXIII, 5); usitatum verbum laudis intermittimus. Quod vero nos ipso hoc altiori jejunio constringimur, recordari nos facit, quod in hac vita coelesti pane non satiamur.

At this time then every Christian should add something to his customary service and be more diligent, more fervent in guarding his heart and his lips. Much more so the recluse; she understands more clearly the significance of Lent insofar as her whole life is the expression of it. Desiring only during these sacred days to be pleasing to Christ and to dedicate and consecrate herself wholly to God she should deny herself every pleasure and refrain from all conversation. Let her consider this season to be her wedding day as she yearns with all her ardor for Christ’s embrace. She will apply herself more frequently to prayer, throw herself more often at Jesus feet, and by the frequent repetition of his sweet name draw forth tears of compunction and banish all distraction from her heart.

In hoc ergo tempore omnis christianus aliquid addere dicitur solitis obsequiis, et diligentius atque frequentius circa cordis et oris custodiam occupari. Sed inclusa maxime institutionis temporis hujus rationem multo melius intelligit, quanto eam in propria vita sua expressius recognoscit. In his proinde sacris orationibus quibus Christo placere praecipue desideramus, totam se Deo voveat atque sanctificet. Omnes delicias respuat, omnes confabulationes abjuret; et quasi dies nuptiarum hoc tempus existimans, ad amplexus Christi omni aviditate suspiret. Frequentius solito incumbat orationi, crebrius se pedibus Jesu prosternat, crebra nominis illius repetitione compunctionem excitet, lacrymas provocet, cor ab omni vagatione compescat.

She should spend the interval between vigils and lauds in prayer and meditation.” When lauds and prime have been said she should devote herself to the psalms and reading until the end of the third hour, and after tierce apply herself conscientiously to manual labor until the tenth hour, interrupting her work at intervals for brief prayer. When she has said vespers and taken her meal she should recite psalms while awaiting the hour for compline.

Finitis itaque sacris vigiliis intervallum, quod a nocturnis laudibus dividit matutinas, orationi et meditationi observiat. Dictaque post matutinas prima usque ad plenam tertiam psalmis ac lectionibus vacet. Tertiae vero horae laude completa, operi manuum usque ad horam nonam devota insistat, breves per intervalla orationes inserens: dicta post hoc vespera corpus reficiet, et sic tempus completorii psallens exspectet.

§12. FOOD and DRINK

§12. THE AMOUNT of FOOD and DRINK
in DIFFERENT SEASONS

12. As to the quality and quantity of your food and drink, it is surely unnecessary to impose any rule upon you, my sister. From your very childhood until now, when age is taking its toll of your body, you have scarcely taken enough food to keep yourself alive. I shall try however to formulate a rule for others and you can decide whether it will be helpful to them.

CAPUT XIX.---De cibi et potus qualitate et quantitate.

Jam de cibi et potus qualitate vel quantitate, ex abundanti quidem tibi legem imponere, soror, quae ab ipsa infantia usque ad senectutem, quae nunc tua membra debilitat, parcissimo cibo vix corpus sustentas: pro aliis cum quibus id utile futurum arbitrans, certam de his praescribere regulam tentabo.

St Benedict allows the monk a pound of bread and a hemina of wine. I would not deny this to a sick or delicate recluse, but it is much better for the young and strong to abstain from any kind of wine. White bread and dainty foods should also be avoided lest they poison her purity. The recluse should take counsel with necessity: satisfying her hunger without gratifying her appetite. Those who cannot achieve complete abstinence should be content with a pound of bread and a hemina of wine whether they have two meals or only one.

Beatus Benedictus libram panis et heminam potus concedit monacho: quod nos inclusis delicatioribus non negamus; adolescentibus tamen in corpore robustis, ab ^[1458] omni quod inebriare potest, abstinere utilissimum est. Panem nitidum et cibos delicatos, quasi impudicitiae venenum evitet. Sic necessitati consulat, ut et famem repellat, et appetitum non satiet. Itaque quae ad perfectiorem abstinentiam progredi non valent, libra panis et hemina lautioris potus contentae sint: sive bis comedant, sive semel.

She should have one portion of either green vegetables or beans or perhaps of porridge; the addition of a little oil, butter or milk will save it from becoming monotonous. This will be sufficient even on days when she has supper. Supper should consist of a very small portion of fish or a milk dish, or anything of this nature that is available. She should be content with a single dish, to which fresh vegetables or fruit may be added if they are obtainable ;these may also be eaten before the portion on days of one meal.

Unum habeant de oleribus vel leguminibus pulmentum, vel certe de farinaceis. Cui modicum olei, vel butyri vel lactis injiciens, hoc condimento fastidium repellat. Et hoc ei, si ea die coenatura est, sufficiat. Ad coenam vero parum lactis sibi vel piscis modicum, vel aliquid hujusmodi si praesto fuerit, apponat. Uno genere cibi contenta cum pomis et herbis crudis, si quas habuerit, haec ipsa si semel comederit in die, praelibato pulmento possunt apponi

On vigils of feasts, on Ember Days and on the Wednesdays and Fridays out of Lent she should fast on a Lenten diet. In Lent one meal a day should suffice, and on Fridays, unless ill-health prevent her, she should fast on bread and water. From the Exaltation of the Holy Cross until Lent she should have one meal a day after none, while in Lent she should not break her fast until after vespers. From Easter to Pentecost, except for the Rogation Days and the vigil of Pentecost, she should take dinner after sext and supper in the evening; this should be the rule throughout the summer except for the Wednesdays and Fridays and solemn fasts. On these fast days in summer she may, instead of taking a midday sleep, allow herself a short rest between lauds and prime.

. In vigiliis sanctorum tamen et Quatuor Temporum jejuniis, omnium etiam feriarum quarta et sexta, extra Quinquagesimam in cibo quadragesimali jejunet. In Quadragesima voro unum quotidie ei sufficiat pulmentum. Et nisi infirmitas impediat, feria sexta in pane et aqua jejunet. Ab Exaltatione sanctae Crucis usque ad Quadragesimam semel in die hora nona reficiat. In Quadragesima, dicta vespera, jejunium solvat. A Pascha usque ad Pentecosten ad sextam prandeat, et ad prandium silentium teneat: quod etiam tota aestate faciet, praeter ferias quarta et sexta, et solemnibus jejuniis. Diebus autem quibus jejunat, liceat ei in aestate pro somno meridiano et inter matutinas et primam modicum quietis indulgere corpusculo.

§13. CLOTHING

§13. CLOTHING

13. Clothing should be sufficient to ward off the cold. In winter heavier garments of skin or fur may be needed, in summer a single robe only, while throughout the year two shirts of unbleached calico or coarse linen. The veil should not be of fine or expensive material but of very ordinary black stuff: if it were colored she might appear to be making herself look attractive. She should also have such shoes, socks and clogs as she needs, yet she ought to guard her poverty so jealously that she always has just a little less than lawful necessity might allow her.

CAPUT XX.---De vestimentis et calceamentis.

Porro talia ei vestimenta sufficiant quae frigus repellant. Grossioribus pelliciis utatur, et pellibus propter hiemem; propter aestatem autem unam habeat tunicam: utroque vero tempore duas de stupacio camisias vel staminas. Velamen capitis non sit de panno subtili vel pretioso, sed mediocri nigro: ne videatur colore vario affectare decorem. Calceamenta, pedilles, caligas, quantum satis fuerit habeat. Et paupertatis suae custos sollicite consideret, ut etiam aliquantulum minus habeat quam indulgere sibi possit justa necessitas.

All this that concerns exterior behavior I have written my dearest sister, at your insistence. Bearing in mind not so much the fervor of the days of old as the tepidity of our own times, I have offered you a rule of life which, while tempered to the needs of the weak, allows the strong every opportunity of advancing to greater perfection.”

Haec, soror charissima, de exterioris hominis conversatione non pro antiquitatis fervore, sed pro hujus nostri temporis spatio te compellente conscripsi, infirmis temperatum quemdam modum vivendi proponens, fortioribus ad perfectiora progrediendi libertatem relinquens.

II. ASCETICAL / SPIRITUAL EXHORTATIONS

II. ASCETICAL / SPIRITUAL
EXHORTATIONS

But now, whoever you may be who have given up the world to choose this life of solitude, desiring to be hidden and unseen, to be dead as it were to the world and buried with Christ in his tomb, listen to my words and under-stand them .In the first place consider carefully why you should prefer solitude to the company of men. “She who is unmarried,” says St Paul, “is concerned with God’s claim, asking how she is to please God, intent on holiness, bodily and spiritual. This is a free sacrifice, a spon­taneous offering: it is not made obligatory by any law, there is no compulsion, no commandment imposes it. Therefore our Lord says in the Gospel: “Let him who can take it, take it. Who is he? The man to be sure in whom the Lord has inspired this desire and to whom he grants the means of accomplishing it.

CAPUT XXI.---Solitudo est hominum consortio praeferenda propter conservationem virginitatis.
Sed jam nunc audiat et intelligat verba mea, quaecumque abrenuntians mundo vitam hanc solitariam elegerit, abscondi desiderans, non videri, et quasi mortua saeculo in spelunca Christo consepeliri. Primum tibi solitudinem hominum debeas praeferre consortio, diligenter attende. Virgo, inquit Apostolus, cogitat quae sunt Dei, quomodo placeat Deo, ut sit sancta corpore ac spiritu (I Cor. VII, 34). Voluntarium hoc sacrificium est, oblatio spontanea, ad quam non lex impellit. Sed necessitas cogit, non urget praeceptum. Unde Dominus in Evangelio: Qui potest capere, capiat (Matth. XIX, 12). Quis potest? Ille certe cui Dominus hanc inspiraverit voluntatem et praestiterit facultatem.

First then, virgin, commend your good resolution with the utmost intensity to him who inspired it in you and with earnest prayer beg of him that what is impossible for you by nature may become easy through grace .Bear in mind always what a precious treasure you bear in how fragile a vessel and what a reward, what glory, what a crown the preservation of your virginity will bring you. In addition remember unceasingly what punishment, what shame, what condemnation the loss of it will involve.

Primum igitur ut virgo, bonum propositum tuum ipsi qui inspiravit cum summa devotione cordis commenda, intentissima oratione deposcens, ut quod impossibile est per meritum, facile sentiat per gratiam. Cogita semper, quam pretiosum thesaurum in quam fragili vasculo portes, et quam mercedem, quam gloriam, quam coronam virginitas servata ministret. Quam insuper poenam, quam confusionem, quam damnationem importet amissa, indesinenter animo revolve.

What could be more precious than the treasure with which heaven is bought, which delights your angel, which Christ himself longs for, which entices him to love and bestow gifts? What is it he gives? I will make bold to say: himself and all that he has. Thus the spikenard of your virginity breathes out its fragrance even in heaven and leads the king to desire your beauty, him who is the Lord your God.° See who it is you have chosen as your Bride-groom, who it is you have made your friend. He who is the most comely of the sons of men, more resplendent even than the sun and than the stars in all their beauty.” His spirit is sweeter than honey, his inheritance surpasses the choicest honeycomb His right hand holds out length of days, his left hand wealth and glory

Quid hoc pretiosius thesauro? quo coelum emitur, quo angelus delectatur, cujus ipse Christus cupidus est, quo illicitur ad amandum, et ad praestandum provocatur, quid? audeo dicere, seipsum et omnia sua. Itaque nardus virginitatis tuae etiam in coelestibus dans odorem suum, facit ut concupiscat rex decorem ^[1459] tuum, et ipse est Dominus Deus tuus. Vide qualem tibi sponsum elegeris, qualem tibi amicum attuleris. Ipse est speciosus forma prae filiis hominum. Speciosior etiam sole et super omnem stellarum pulchritudinem. Spiritus ejus super mel dulcis, et haereditas ejus super mel et favum. Longitudo in dextera ejus, et in sinistra ejus divitiae et gloria.

§14-23. CHASTITY

§14-23. CHASTITY

14. He it is who has already chosen you as his bride, but he will not crown you until you have been tested. Scripture says: “The man who has not been tested is not accepted.” Virginity is the gold, the cell is the crucible, the devil is the assayer, temptation is the fire. The virgin’s flesh is the earthenware vessel in which the gold is put to be tested. If it is broken by the intensity of the heat the gold is spilt and no craftsmen can put the vessel together again.

Ipse te jam elegit in sponsam. Sed non coronabit nisi probatam. Et dicit Scriptura: Qui non est tentatus, non est probatus (Eccli. XXXIV, 9). Virginitas aurum est, cella fornax, conflator diabolus, ignis tentatio, caro virginis vas luteum in quo aurum reconditur, nec vas ulterius a quolibet artifice reparatur.

15. With this ever in mind let the virgin guard with the utmost care and the utmost trepidation the priceless treasure of virginity which she already possesses to her advantage and which once lost cannot be recovered. Let her never cease to ponder for whose bridal chamber she is being embellished, for whose embrace she is being prepared. Let her keep before her mind’s eye the Lamb she is to follow wherever he goes? Let her contemplate the most blessed Mary as with the timbrel of virginity” she leads the dance of the virgins and entones that sweet song which none may sing but the virgins of both sexes, of whom it is written: “These are they who have kept themselves undefiled from the touch of woman, for they are virgins.” Do not think this means that a man cannot be defiled without a woman or a woman without a man, since that abominable sin which inflames a man with passion for a man or a woman for a woman meets with more relentless condemnation than any other crime. But virginity is often lost and chastity outraged without any commerce with another if the flesh is set on fire by a strong heat which subdues the will and takes the members by surprise.

CAPUT XXII.---Ut virginitatis propositum religiose custodiendum.

Haec virgo jugiter cogitans pretiosissimum virginitatis thesaurum, qui tam utiliter possidetur, tam irrecuperabiliter amittitur, summa diligentia, summo cum timore custodiat. Cogitet sine intermissione ad cujus ordinatur thalamum, ad cujus praeparatur amplexum: proponat sibi agnum quem sequi habet, quocumque ierit. Contempletur beatissimam Mariam praecedentem choros virginum, et praecinentem dulce illud cum virginitatis tympano canticum, quod nemo potest canere nisi utriusque sexus virgines. De quibus scriptum est: Hi sunt qui cum mulieribus non sunt coinquinati; virgines enim sunt (Apoc. XIV, 4). Nec sic hoc dictum aestimes, quasi non vir sine muliere, aut mulier sine viro possit foedari. Cum detestandum illud scelus, quo vir in virum, vel femina in feminam, omnibus flagitiis damnabilius judicetur. Sed et absque alienae carnis consortio virginitas plerumque corrumpitur, castitas violatur. Si vehementior aestus carnem concutiens voluntatem sibi subdiderit, et rapuerit membra,

Let the virgin always consider that all her members are con­secrated to God, incorporated in Christ, dedicated to the Holy Spirit. She should be ashamed to hand over to Satan what belongs to Christ; she should blush if her virginal members are stained by even the slightest movement.

cogitet virgo super omnia sua sanctificata Deo, incorrupta Christo, Spiritui sancto dedicata. Indignum judicet quod Christi est, tradere satanae, et virginea ejus membra erubescat vel simplici motu maculari.

Let the whole object then of her striving and of her thoughts be the preservation of her virginity, so that in her hunger for the perfection of this virtue she will consider want of food a pleasure and poverty wealth. In food and drink, in sleep, in speech let her always be on her guard against a threat to her chastity, lest by allowing the flesh more than its due she may increase the enemy’s strength and nourish the hidden foe.

CAPUT XXIII.---Castitatis dispendium in mensa timendum, et in colloquiis.

Itaque proinde in virginitatis suae custodiam totum animum tendat. Cogitationes expendat, ut virtutis hujus perfectionem esuriens, famem delicias putet, divitias paupertatem. In cibo, in potu, in somno, in sermone semper timeat dispendium castitatis, ne si plus debito carni reddiderit, vires praebeat adversario, et occulto nutriat hostem.

As she sits at table let her then meditate on the beauty of purity; in her longing for its perfection let her have no appetite for food, a veritable loathing for drink. What necessity imposes let her take with pain and shame, at times with tears. If she has to speak to someone let her always be afraid of hearing something which might cast even the least cloud over the clear skies of her chastity; let her not doubt that she will be abandoned by grace if she utters a single word against purity.

Sedens igitur ad mensam decorem pudicitiae mente revolvat, et ad ejus perfectionem suspirans cibos fastidiat, potum exhorreat, etiam quod sumendum necessitas judicaverit, aut ratio dictaverit, cum dolore aut pudore, aliquando cum lacrymis sumat. Si ei sermo fuerit cum aliquo, semper metuat aliquid audire, quod vel modicum serenitatem castitatis obnubilet; deserendam se a gratia non dubitet, si vel unum verbum contra honestatem proferat.

16. When you are lying on your bed commend your innocence to God and so, armed with the sign of the Cross, examine yourself on the way you have lived that day; whether you have offended the eyes of your Lord by word, deed or desire, whether you have been heedless, idle or negligent, whether you have gone beyond the limits of necessity by burdening yourself with a little too much food or indulging in drink. If you find that you have been surprised by any of these things sigh over it, beat your breast, and so, recon­ciled to your Bridegroom by this evening sacrifice, go to sleep.

CAPUT XXIV.---Ante somnum conscientia excutienda, et dolendum de peccatis.

Prostrata lectulo pudicitiam tuam commenda Deo, et sic signo crucis armata revolve animo quomodo die illo vixisti, si verbo, si opere, si affectu Domini tui oculos offendisti; si levior, si otiosior, si negligentior debito fuisti; si plus cibo crudior, potu dissolutior metas necessitatis excessisti. Si subreptum tibi aliquid horum deprehendis, suspira, pectus tunde; et hoc sacrificio vespertino tuo reconciliatam sponso sponsus excipiat.

If you wake up suddenly and either through the effect of sleep or by the machination of the devil you experience some bodily heat; if your wily enemy encroaches on your sleep and disturbs your conscience with evil thoughts of one sort or another; if he reminds you of pleasures and inspires you with horror of your hard life, then call to mind the blessed virgins who so often at an early age triumphed over their godless foe. Think of St Agnes, who reckoned gold, silver, expensive clothes, precious stones and all the pomp of worldly glory as so much dung When she was sum­moned to the judgment-seat she did not hold back. She despised the judges blandishments and laughed at his threats, afraid rather of being spared than of being punished. Happy she who turned a brothel into an oratory, while the angel who entered together with the virgin flooded, the darkness with light and punished with death the man who sought to corrupt her. If then you also pray and take up the arms of your tears against him who incites you to im-purity, you may be sure that the angel who was present in the brothel will not be absent from your chaste cell. It is hardly surprising that this material fire of ours could not burn St Agnes; the flame of the flesh had died in her, she was consumed by the fire of charity.

CAPUT XXV.---In tentationibus impudicis recogitanda virginis Agnetis historia.

Si vigilanti subito, aut quiete soporis, aut arte tentatoris calor corporis fuerit excitatus, et in somnum callidus hostis invexerit, diversisque cogitationibus quietem pudicitiae infestaverit, proposueritque delicias, vitae durioris horrorem incusserit; veniat tibi in mentem beatae virginis, quae in tenera aetate tam crebro reportavit de impiissimo hoste triumphum. Cogita ^[1460] Agnem beatissimam a qua aurum, argentum, vestes pretiosissimae, lapides pretiosi et tota saecularis gloriae pompa quasi quaedam stercora sunt reputata. Vocata ad tribunal non abfuit; blandiebatur judex, contempsit; minabatur, irrisit, magis metuens ne parceret quam ne puniret: foedumque lupanar vertit in oratorium: quod cum virgine ingrediens angelus lucem infudit tenebris, et insectatorem pudicitiae morte multabat. Si igitur et tu oraveris, et contra libidinis incentorem lacrymarum tuarum arma levaveris, non certe angelus tuo casto deerit cubiculo, qui prostibulo non defuit. Merito beatam Agnem ignis iste materialis nequivit adurere, cui carnis flamma tepuerat, quam ignis succenderat charitatis.

Whenever you are troubled by warmth of passion, whenever the evil spirit suggests anything unlawful, remember that he who searches hearts and reins is present and his eyes gaze upon whatever you are doing or thinking. Show reverence then for the angel who, without any doubt, stands at your side and answer the tempter: “I have God’s angel as my beloved and he watches over my body with jealous care.”

Quotiescumque nequam spiritus illicita quaeque suggesserit, vehementior incubuerit aestus; illum qui scrutatur corda et renes, scito esse praesentem, et sub ejus oculos esse quidquid agis vel cogitas. Habe proinde reverentiam Domino, quem tibi assistere, non dubites, et depraedatori responde: Angelum habeo amatorem, qui nimio zelo custodit corpus meum.

When you are in distress such as this, let more severe fasting reinforce your efforts, for when the flesh is sorely afflicted there can be little or no pleasure.

Adjuvet conatum tuum in tali necessitate discreta abstinentia. Quia ubi multa carnis afflictio, aut nulla, aut parva aliqua potest esse delectatio.

17. Let no one deceive himself, let no one flatter himself, let no one have any illusions: the young never obtain or keep chastity without great contrition of heart and bodily affliction. Even in the sick and the aged it is not safe from danger. It is true that continence is a gift of God and no one can be continent unless God grant it to him. This is a gift which is not to be attributed to any merit of our own but to his free grace. Yet he judges as unworthy of so great a gift those who refuse to undergo any toil to obtain it, expecting to remain chaste in the midst of pleasures, continent as they feast, free from temptation while consorting freely with young women. They would load themselves with unclean humors in banqueting and drunkenness without being defiled, attach fire to themselves and escape burning. A difficult thing, or would you say even impossible e

CAPUT XXVI.---Castitas in juvenili aetate sine magna cordis et corporis attritione non stat integra.

Nemo se palpet, nemo blandiatur sibi, nemo se fallat. Nunquam ab adolescentibus sine magna cordis contritione et carnis afflictione castitas conquiritur, vel servatur, quae plerumque aegris vel senibus periclitatur. Nam licet continentia donum Dei sit, et nemo possit esse continens, nisi Deus det, nec ullis nostris meritis donum hoc, sed ejus gratuitae sit gratiae ascribendum; illos tamen tanto dono indignos judicat, qui aliquid laboris pro eo subire detrectant, volentes inter delicias casti esse, inter epulas continentes; inter pueros et puellas conversari, et non tentari; in comessationibus et ebrietatibus foedis distendi humoribus, et non coinquinari; ligare visum suum cum flammis, et non exuri. Difficile hoc utrum aut impossibile, tu videris.

18. I know a monk who at the beginning of his monastic life was afraid of threats to his chastity from the promptings of nature, from the force of bad habit and from the suggestions of the wily tempter, and so declared war on himself, was filled with savage hatred for his own flesh and sought nothing more than what would afflict it. Accordingly he weakened his body by fasting, and by depriving it of its lawful due suppressed its simplest movements. But when he was forced by weakness to allow himself more, the flesh came to life again and upset the tranquillity which he thought he had acquired. Often he plunged into cold water and stayed there for some time singing psalms and praying? Frequently too when he felt forbidden movements he rubbed his body with nettles and so, by inflaming his bare flesh, overcame the inflammation of lust.

CAPUT XXVII.---De monacho stimulum carnis duris macerationibus vix comprimente, non penitus exstinguente.

Novi ego monachum, qui cum initio suae conversionis, tam naturalibus incentivis, tam violentia vitiosae consuetudinis, tam suggestione callidi hostis tentaretur, ut pudicitiam suam periclitari timeret, erexit se contra se, et adversus suam carnem suavissimum concipiens odium nihil magis quam quod ad eam affectaret, expeteret. Itaque inedia macerabat corpus, et quae ei de se debebantur subtrahens, etiam motus ejus simplices comprimebat. Sed cum iterum nimia debilitas sibi plus indulgere compelleret, ecce caro rursus caput erigens acquisitam, ut putabatur, infestabat quietem; plerisque se frigidis aquis injiciens, tremens aliquandiu psallebat et orabat. Saepe etiam illicitos sentiens motus urticis fricabat corpus, et nudae carni aperiens incendium incendio superabat.

When all this proved of no avail and the spirit of fornication still harassed him he applied the one remaining remedy and, prostrate at Jesus’ feet, he prayed, wept, sighed, implored, besought, insisted that he either kill him or heal him. He cried out repeatedly: “I will not go away, I will not be quiet, I will not let go of you until you bless me.” He was granted some temporary relief but refused lasting tranquillity. For while the irregular movements of the flesh died down for a little, his heart was beset with forbidden affections. My God, what crosses, what tortures that wretched man then endured, until in the end he came to find such joy in chastity that he conquered all the pleasures of the flesh that can be experienced or imagined. But then also it was only for a time that he was delivered, and now when sickness is added to old age he still cannot flatter himself that he is safe.

Et cum haec omnia non sufficerent, nihilominus eum spiritus fornicationis urgeret; tunc quod solum superfuit, prostratus ante pedes Jesu orat, plorat, suspirat, rogat, adjurat, obtestatur, ut aut occidat, vel sanet; clamat crebro, Non abibo, non quiesco, nec te dimittam nisi benedixeris mihi: praestatur ad horam refrigerium, sed negatur securitas. Quiescentibus enim paululum carnis stimulis affectiones illicitae pectus invadunt. Deus meus! quas cruces, quae tormenta tunc pertulit miser ille, donec tanta infusa est ei dilectio castitatis, ut omnes quae sentiri possunt, vel cogitari, quasvis injiceret voluptates; et tunc quoque recessit ab eo. Sed usque ad tempus et nunc senectuti morbus accessit, nec sic tamen se de securitate blanditur.

19. How shameful then is the effrontery of some who, grown old in uncleanness, will not even forego the company of undesir­able persons. Dreadful as it is to say, they share the same bed with them, embrace them and kiss them, and yet declare they have no fear for their chastity because their body has grown cold and their members are powerless to commit sin. Unhappy are they and more wretched than all mortal men who, although they are no longer capable of carrying out the evil deed, have their wills still attached to its uncleanness The passage of time brings with it no slackening in their desires although they are powerless to carry them into effect. Yet is what they say true, or is wickedness bearing false witness, showing up two sins in its efforts to conceal one? For men in extreme old age sometimes suffer nocturnal imaginings, and the stirrings of the flesh often make themselves felt even in those to whom years have brought diminished powers.

CAPUT XXVIII.---Contra senes qui concubinarum consortio carere nolunt.

Unde non parum pudet quorumdam impudicitiae, qui cum in sordibus senuerunt, nec sic suspectarum ^[1461] personarum volunt carere consortio; cumque, quod dictu nefas est, eodem lectulo cubantes inter amplexus et oscula de sua castitate se dicunt esse securos, quos frigescente corpore ad coelos tepescentia membra deficiant. Infelices isti et prae cunctis mortalibus miseri, quibus cum desit sceleris perpetrandi facultas, adhuc manet in ipsa foeditate facultas. Non quiescit turpe desiderium, quamvis ei frigiditas neget effectum. Videat tamen utrum verum dicat, aut mentiatur iniquitas sibi, et dum nititur velare unum, duplex in se prodat flagitium: cum et fere decrepitos nocturnum aliquando plasma deludat, et emortuam senectutem intestinum hoc malum saepius inquietet.

20. As for you, sister, I would have you never rest secure but always be afraid. Beware of your weakness and like the timid dove go often to streams of water where as in a mirror you may see the reflection of the hawk as he hovers overhead and be on your guard.” The streams of water are the teaching of Scripture, flowing from the clear fountain of wisdom. It makes you aware of the devil’s promptings and teaches you how to take due precautions. For nothing is better for preventing useless ideas or driving out impure imaginations than the study of God’s Word. The virgin should make herself so familiar with it that she is incapable of occupying her mind with anything else even when she wishes to do so3 Let her be thinking over the Scriptures when she falls asleep, let something from the Scriptures be the first thought to come to mind when she wakes up; as she sleeps let her dreams be interspersed with some verse from the Scriptures which has remained fixed in her memory3

CAPUT XXIX.---Virgo semper pavida se ipsa muniat verbi Dei meditatione.

Te, soror, nunquam volo esse securam; sed timere, semperque tuam fragilitatem habere suspectam, ad instar pavidae columbae frequentare rivos aquarum, et quasi in speculo accipitris cernere supervolantis effigiem, et cavere. Rivi aquarum sententiae sunt Scripturarum, quae de limpidissimo sapientiae fonte profluentes diabolicarum suggestionum produnt imaginem et sensum, quo caveantur, et eludant. Nihil enim magis cogitationes excludit inutiles vel compescit lascivias, quam meditatio verbi Dei, quod sic ad animum suum virgo debet assuescere, ut aliud nolens, non possit aliud meditari. Cogitanti de Scripturis somnus obrepat. Evigilanti primum aliquid de Scripturis occurrat. Dormientis somnia memoria aliqua de Scripturis sententia condiat.

21. Now there are some who are impeded in the practice of virtue by a certain fear that overmuch fasting or undue lack of sleep may deprive them of vigor and so make them a burden to others as well as a sorrow to themselves. This is the way we invent excuses for our sins 3 How few there are today, indeed how few, who are set on fire by such fervor. We are all wise, all prudent, all discreet. We sniff war from afar and are in such dread of bodily disease before it makes itself felt that we take no notice of the spiritual sickness which is already troubling us—as if the flame of lust were easier to bear than the complaints of the stomach; as if it were not much better to avoid the wantonness of the flesh by continual weakness than to be brought into subjection to it in health and strength. What difference does it make whether it be by fasting or by sickness that the pride of the flesh be tamed and chastity preserved? “But we must be on our guard against relaxation,” it will be said, “lest perhaps on the grounds of infirmity we may be led astray by the attractions of pleasure. But you may be sure that the man who feels weak, who is ill, whose bowels are wrung, whose stomach is dried up, will find any pleasure more of a burden than a delight.”

CAPUT XXX.---Contra eos qui rigorem abstinentiae non amplectuntur, ne corporis languorem incurrant.

Sed quidam a salutaribus exercitiis retrahuntur timore, ne videlicet propter nimiam abstinentiam vel vigilias immoderatas incidant in languorem, et ita efficiantur aliis oneri, sibi autem dolori: haec excusatio nostra in peccatis nostris. Quam pauci sunt hodie quos talis fervor ignivit! Omnes sapientes sumus, omnes providi, omnes discreti: procul oderamus bellum, et sic morbum corporis antequam sentiatur, formidamus; ut languorem animae quem praesentem sentimus, territi negligamus, quasi tolerabilius sit flammam libidinis, quam ventris tolerare rugitum; aut multo melius sit continuo languore carnis vitare lasciviam, quam sanum et incolumem in ejus redigi servitutem. Quid enim interest utrum abstinentia, an languore caro superbiens comprimatur, castitas conservetur? Sed remissio, inquit, cavenda est, ne forte occasione infirmitatis incurramus illecebras voluptatis. Certe si languet, si aegrotat, si torquentur viscera, si arescit stomachus, quaelibet deliciae oneri magis erunt quam delectationi.

22. I have known a man who in his youth through force of habit was unable to contain himself. Then at length taking stock of himself he became mightily ashamed. Forthwith his heart grew hot within him and as he pondered fire broke out Wholesome anger with himself led him to a fierce attack upon himself; he declared war upon his body and deprived it even of what seemed to be necessary. Flippancy gave way to seriousness, talkativeness to silence. After that no one saw him making jokes, no one beheld him laughing, no one heard an idle utterance come forth from his mouth. He felt such contempt and loathing for temporal consola­tions and anything he thought might be pleasing to the flesh that he did not allow himself any rest or any comfort from food and drink. So anxious and so scrupulous was he over his thoughts that he seemed to go to excess, though only in this respect. Standing, sitting and walking he so kept his face cast down and his eyes bent on the ground that he seemed to be standing in fear and trembling before Gods judgment seat. With arms such as these he won a glorious triumph over the tyrant. For, having developed very serious stomach trouble, after a long illness as the hour of his death approached he said: “Let it be: behold, Jesus is coming.”

CAPUT XXXI.---De adolescente resipiscente et Christum hora mortis vidente.

Vidi hominem, qui cum poenitentia sua, vi consuetudinis oppressus, continere non posset; tandem in se reversus supra modum erubuit: et mox concaluit cor ejus intra eum, et in meditatione ejus exarsit ignis. Deinde salubriter irascens sibi, invectione gravissima irruit in se ipsum, et bellum indicens corpori, etiam ei quae necessaria videbantur, ademit. Successit gravitas levitati, loquacitati silentium. Nemo eum postea vidit jocantem, ridentem nemo conspexit, nemo ex ore ejus otiosum sermonem audivit. Temporales consolationes, et quidquid carni suave putabatur, ita contempsit et exhorruit, ut nullam sibi requiem, nullam in cibo vel potu consolationem indulgere ei pateretur. Cogitationum suarum ita sollicitus et scrupulosus erat, ut in hoc solo nimius videretur. Ita demisso vultu oculisque dejectis stabat, sedebat, ut timens et tremens divinis tribunalibus videretur assistere. Talibus armis gloriosum retulit de tyranno triumphum. Nam gravissimum stomachi incurrens incommodum post diuturnum languorem, cum jam dormitionis ejus hora instaret; Sine, inquit, ecce Jesus venit.

23. I do not say this in disparagement of discretion, the mother and nurse of all the virtues. But we must keep within due limits those things which provide material for vice: eating, sleeping, bodily relaxation, familiarity with women and effeminate men, and sharing their company; we often use discretion as a pretext to disguise the pursuit of pleasure. True discretion is to put the soul before the body and where both are threatened and the health of the one can only be obtained at the price, of suffering for the other, to neglect the body for the sake of the soul  My purpose in making these observations has been to make you aware of the care you must take to preserve your chastity. Yet, although it is the flower and adornment of all the virtues, it withers and fades away without humility.

CAPUT XXXII.---Vera discretio, carni animam praeponere.

^[1462] Haec dico ut discretionem, quae omnium virtutum et mater et nutrix est, detegam: sed vitiorum materias gulam comprimamus, requiem corporis, feminarum et effeminatorum familiaritatem atque convictum intra metas necessarias cohibeamus; quia saepe falso nomine discretionis palliamus negotium voluptatis. Vera enim discretio est animam carni praeponere, et ubi periclitatur utraque, nec sine hujusmodi incommodo illi potest salus consistere, pro illius utilitate istam negligere. Haec diximus ut quanta tibi debeat in consideranda pudicitia esse sollicitudo, adverteres. Quae cum omnium virtutum flos sit et ornamentum, sine humilitate tamen aret atque marcescit.

§24. PRIDE

§24. PRIDE

24. This is the sure and safe foundation of all the virtues, and whatever is not built upon it will fall in ruins. The beginning of all sin is pride, which drove the angels out of heaven and man out of Paradise. From this evil root there spring many branches, but they are all divided into two kinds, carnal and spiritual. Carnal pride is to pride oneself on the things of the flesh, spiritual pride is to pride oneself on the things of the spirit.

CAPUT XXXIII.---De superbia et ejus speciebus.

Hoc est certum haud securum peccatorum omnium fundamentum, ex quo quidquid aedificas, ruinae patet. Initium omnis peccati superbia, quae angelum de coelo, hominem de paradiso expulit. Hujus pessimae cum multi sint rami; omnes tamen in duas species dividuntur, in carnalem scilicet et spiritualem.

Carnal pride furthermore is subdivided into two kinds, boasting and vanity. It is a question of vanity if Christ’s handmaid prides herself in her thoughts on the fact that she was born of noble parents, if she takes pleasure in the fact that she has preferred poverty to riches for Christ’s sake, if she tries to put herself before those who are poorer and less well-born than she is, if she considers that she has achieved something great in despising a wealthy mar­riage.

Carnalis superbia est de carnalibus, spiritualis est de spiritualibus superbire. Carnalis postea in duas subdividitur species: in jactantiam scilicet, et vanitatem. Vanitas est, si ancilla Christi intus in animo suo glorietur se nobilibus ortam natalibus; si se divitiis paupertatem praetulisse pro Christo delectetur; si se pauperioribus et ignobilioribus praeferre conetur; si se contempsisse divitum nuptias, quasi aliquid magnum admiretur.

Another kind of vanity consists in the pleasure given by a certain show of decoration inside the cell: walls adorned with paintings or gilt work, the oratory embellished with -a variety of hangings and statues. Beware of all these things as contrary to your profession

CAPUT XXXIV.---De quadam specie vanitatis in cellulae oratoriique ornamentis.

Est etiam quaedam species vanitatis in affectata aliqua pulchritudine, etiam intra cellulam delectari; parietes variis picturis et celaturis ornare; oratorium pannorum et imaginum varietate decorare. Haec omnia quasi professioni tuae contraria cave.

How can you dare to take pride in riches or noble birth when you seek to appear as the bride of him who became poor although he was rich and chose for himself a poor mother, a poor family, a poor little house also and the squalor of the manger? Is it any matter for pride that you have preferred the Son of God to the sons of men, that you have despised the uncleanness of the flesh for the beauty of virginity, that you have exchanged things which will become mere dung for the eternal riches and delights of heaven?

CAPUT XXXV.---Rursus de quadam inani gloria.

Qua enim fronte de divitiis vel natalibus gloriaris, quae illius vis sponsa videri, qui pauper factus est, cum esset dives, pauperem matrem, pauperem familiam, domum etiam pauperculam et praesepii vilitatem elegit? Itane gloriandum tibi est, quod Dei Filium hominum filiis praetulisti, quod foedam carnem pro virginitatis decore sprevisti, quod aeternas coeli divitias atque delicias martyriis sanctorum commutasti?

If you must glory, glory in the Lord and serve him in fear. But I would not have you pursue, on the pretext of devotion, the glory which expresses itself in paintings or carvings, in hangings decorated with birds or animals or flowers of one sort and another. Leave such things to people who have nothing within themselves in which to glory and so must seek their pleasure in outward things.

CAPUT XXXVI.---De ornamentis virtutum praeferendis.

Si gloriaris in Domino, servias ei cum timore. Sed illam te noli quasi sub specie devotionis sequi gloriam in picturis, vel sculpturis, in pennis avium, vel bestiarum aut diversorum florum imaginibus variatis. Sint haec illorum, qui nihil intus, in quo glorientur, habentes, exterius sibi comparant, in quibus delectentur.

25. For all the glory of the king’s daughter is within, clad as she is in robes decked with borders of woven gold. If you are already the King’s daughter, since you are the bride of the King’s Son, and have heard the Father’s voice saying: “Listen, daughter, and see and incline your ear,” let all your glory be from within. See that your glory be the witness of your conscience. There let there be the fair array of the virtues, let it be there that colors of one sort and another so blend in harmony that one may increase the beauty of another and that which of its own nature is less brilliant may shine more brightly in comparison with another.

Omnis gloria ejus filiae regis ab intus, in fimbriis aureis circumamicta varietatibus. Si autem tu jam filia regis es, utpote filii regis sponsa, Patrisque vocem audisti, dicentis, Audi, filia, et vide, et inclina aurem tuam (Psal. XLIV, 14, 15, 11); sit tua omnis gloria ab intus, vide ut gloria tua sit testimonium conscientiae tuae. Ibi sit pulcherrima virtutum varietas. Ibi diversi colores sic conveniant, et sic jungantur sibi, ut alterius pulchritudinem alter augeat; et qui in sua natura minus lucet, alterius collatione lucidior appareat.

Let chastity be combined with humility and nothing could be more splendid. Let simplicity be added to prudence and nothing could be more dazzling. Let mercy be joined with justice and nothing could be more pleasing. Ally modesty with courage and nothing could be more useful. Keep the eyes of your mind occupied with this array of virtues, make it your whole concern to nurture it in your soul. Then if you attach borders of woven gold to it you will have made yourself a many-colored robe in which your Bridegroom will delight to see you. The border is the part at the edge, the end as it were of a garment. But the end of the Law is charity, coming from a pure heart and a good conscience and unfeigned faith 53

CAPUT XXXVII.---Persequitur de virtutum ornamentis.

Jungatur castitati humilitas, et nihil erit splendius. Prudentiae societur simplicitas, et nihil erit lucidius. Copuletur misericordia justitiae, et nihil erit suavius. Adde fortitudini modestiam, et nihil erit utilius. In hac varietate tuae mentis oculos occupa. Hanc in anima tua omni studio forma: cui si fimbrias aureas addas, vestem polymitam, in qua te sponsus cum summa dilectione conspiciat, texuisti: fimbria extrema pars, quasi finis est vestimenti; Finis autem praecepti charitas est de corde puro, et conscientia bona, ^[1463] et fide non ficta (I Tim. I, 5).

§26. LITURGICAL FURNISHINGS

§26. LITURGICAL FURNISHINGS

26. Let it be in these that you glory and fmd your happiness; within, not without, in true virtues, not in paintings and statues.

CAPUT XXXVIII.---Ex lini, quo altare ornatur, consideratione quomodo mores instituendi.

In his glorieris, in his delecteris; intus, non foris; in veris virtutibus, non in picturis et imaginibus.

Your altar should be covered with white linen cloths. Their whiteness will betoken chastity and display simplicity. Consider what toil, what poundings it took to rid the linen of the earthy color in which it grew up and to bring it to such whiteness that it could adorn an altar, cover Christ’s body. We are all born with the color of earth since: “I was conceived in iniquity and in my sins did my mother conceive me.In the first place linen is steeped in water, and in the waters of baptism we are buried together with Christ 5 There sin is destroyed but infirmity remains unhealed. We are given some whiteness by the forgiveness of our sins, but because of our natural corruption, which remains, we are not yet fully rid of our earthy color. When it is taken out of the water linen is dried, for after the waters of baptism the body has to be macerated by fasting and so emptied of unlawful humors. Next linen is pounded with hammers, and our flesh is wearied by many tempta­tions. After this linen is threshed with iron nails so that it may shed its superfluous covering, and when we have been scraped with the teeth of regular observance we are scarcely left with the neces­saries. Then linen passes through a gentler process of refining by means of softer teeth, and we, having overcome the worst passions with great toil, are cleansed from lighter and everyday sins by simple confession and satisfaction. Then linen is drawn out in lengths by spinners and we are drawn on to what lies ahead by patience and perseverance. Further, in order that its beauty may be perfect, fire and water are applied to it, and we have to pass through the fire of tribulations and the water of compunction in order to arrive at the refreshing coolness of chastity5°

Panni linei candidi tuum adornent altare, qui castitatem suo candore commendent, et simplicitatem praemonstrent. Cogita quo labore, quibus tonsionibus terrenum, in quo crevit, linum colorem exuerit, et ad talem candorem pervenerit, ut ex eo ornetur altare, Christi corpus veletur. Cum terreno colore omnes nascimur: quoniam in iniquitatibus conceptus sum, et in peccatis concepit me mater mea (Psal. L, 7). Primum igitur, charissima, linum aquis immergitur: nos in aquis Baptismatis Christo consepelimur; ibi deletur iniquitas, sed necdum sanatur infirmitas. Aliquid candoris recepimus in peccatorum remissione; sed necdum plene terreno colore exuimur pro naturae, quae restat, corruptione. Post aquas linum siccatur: quia necesse est, post aquas Baptismatis corpus per abstinentiam maceratum illicitis honoribus vacuetur. Deinde linum malleis tunditur, et caro nostra multis tentationibus fatigatur. Post hoc linum ferreis aculeis discerpitur, ut deponat superflua: et nos disciplinae ungulis rasi vix necessaria retinemus. Adhibetur post hoc lino suavior stimulorum leviorque purgatio: et nos victis cum magno labore pessimis passionibus, a levioribus et quotidianis peccatis simplici confessione et satisfactione mundamur. Jam tunc a nentibus linum in longum producitur: et nos in anteriora longanimitate extendimur. Porro ut ei perfectior accedat perfectio et pulchritudo, ignis adhibetur et aqua: et nobis transeundum est per ignem tribulationis, et aquam compunctionis, ut perveniamus ad refrigerium castitatis.

Let these be the thoughts which the furnishings of your oratory suggest to you, instead of feasting your eyes on unbecoming fantasies.

Haec tibi oratorii tui ornamenta repraesentent, non oculos tuos varietatibus mentis pascant.

On your altar let it be enough for you to have a representa­tion of our Savior hanging on the Cross; that will bring before your mind his Passion for yon to imitate, his outspread arms will invite you to embrace him, his naked breasts will feed you with the milk of sweetness to console you.

CAPUT XXXIX.---Imago Crucifixi, et assistentis hinc inde Mariae ac Joannis sat esse debet in sanctimonialium oratorio.

Sufficiat tibi in altari tuo Salvatoris in cruce pendentis imago, quae passionem suam tibi repraesentet, quam imiteris; expansis brachiis ad suos te invitet amplexus in quibus delecteris; nudatis uberibus lac suavitatis infundat, quo consoleris.

If you like, in order to bring home to you the excellence of virginity, a picture of the Virgin Mother and one of the Virgin Disciple may stand on either side of the Cross, so that you may consider how pleasing to Christ is the virginity of both sexes, consecrated in his Mother and the Disciple he loved more than the others. Therefore as he hung on the cross he brought them together in so close a union as to give her to the Disciple as a mother and him to his Mother as a son. O how blessed is John in this legacy: with all the solemnity of a last will and testament he is given the fair flower of the whole human race, the hope of the world, the glory of heaven, the refuge of the wretched, the comfort of the afflicted, the consolation of the poor, the salvation of the despairing, the reconciliation of sinners, in a word the mistress of the world and the queen of heaven.

Et si hoc placet, ad commendandam tibi virginitatis excellentiam, virgo mater in sua, et virgo discipulus in sua, juxta crucem curventur imagine; ut cogites quam grata sit Christo utriusque sexus virginitas, quam in matre et prae caeteris sibi dilecto discipulo consecravit. Unde eos pendens in cruce tanto foedere copulavit, ut illam discipulo matrem, illum matri filium delegaret. O beatissimum hoc testimonio Joannem cui totius humani generis decus, opes mundi, gloria coeli, miserorum refugium, afflictorum solatium, pauperum consolatio, desperatorum erectio, peccatorum reconciliatio, postremo orbis domina, coeli regina, testamenti auctoritate committitur!

Let these things serve to increase your charity, not to provide empty show. From all of them you must ascend to unity, for only one thing is necessary5 That is the one thing, the unity which is found only in the One, by the One, with the One with whom there is no variation, no shadow of change. The man who unites him-self with him becomes one spirit with him, passing into that unity which is always the same and whose years do not come to an end. This union is charity, as it were the edge and border of the spiritual vesture.

Haec tibi praebeant incentivum charitatis, non spectaculum vanitatis: his enim omnibus ad unum necesse est ut contendas; quoniam unum est necessarium. Illud est unum, quod non invenitur nisi in uno, apud unum, cum uno, apud quem non est transmutatio, nec vicissitudinis obumbratio. Qui adhaeret ei, unus cum eo spiritus efficitur, transiens in illud unum, quod semper idem est, et cujus anni non deficiunt. Adhaesio ista charitatis quasi specialis est ornatus finis et fimbria.

§27. CHARITY

§27. CHARITY

27. Indeed the nuptial robe, woven out of all the array of the virtues, ought to have borders of gold, that is, of charity in all its brilliance. It should contain all the virtues and bring them together into unity. It should impart to one and all its own splendor and make the many into one, uniting with the many to the One, so that all may no longer be many but one.

CAPUT XL.---De dilectione Dei et proximi, ac primum ut in proximum exercenda a sanctimonialibus.

Vestis quippe nuptialis ex virtutum varietate contexta, oportet ut fimbriis aureis, id est charitatis splendoribus ambiatur, quae omnes virtutes contineat, et constringat in unum, et suam singularem claritatem impertiens, de multis unum faciat, et cum multis uni adhaereat; ut jam omnia non sint multa, sed unum.

Now charity has two divisions, love of God and love of one’s neighbor6 Further, love of one’s neighbor has two subdivisions, innocence and beneficence, that is, to do no harm to anyone and to do good to those to whom you are able.° It is written: “What you would not have done to yourself do not to another”“---and  this is innocence. Our Lord says in the Gospel : “Everything that you would have men do to you, do you also to them”—and this is beneficence.

Charitas autem in duo dividitur, in Dei videlicet dilectionem et proximi. Porro dilectio proximi in duo subdividitur, in innocentiam et beneficentiam, videlicet ^[1464] ut nulli noceas, benefacias quibus potueris: scriptum est quippe, Quod tibi non vis fieri, alteri ne feceris (Tob. IV, 16): et haec innocentia. Et Dominus in Evangelio, Omnia, inquit, quaecumque vultis ut faciant vobis homines, et vos facite illis (Matth. VII 12): haec beneficentia.

Take good heed how these two things concern you. First you are to harm no one, then you are not to desire to harm anyone. The first is easy for you, since it is something not in your power to do, unless perhaps you inflict injury with your tongue. The second will not be difficult if you keep your way of life and love the poverty which you have vowed. For there cannot be any ground for ill will towards anyone when there is no covetousness, when nothing is loved that might be taken away, nothing taken away that ought to be loved.

Quantum ad te duo ista pertineant, diligenter adverte. Primum ut nulli noceas; deinde ut nulli velis nocere. Primum illud facile tibi, cum nec id possis nisi forte lingua percusseris: secundum illud, non erit difficile, si propositum attendas tuum; si professam dilexeris nuditatem. Non enim tibi poterit erga aliquam esse malae voluntatis materia, ubi cupiditas nulla, ubi nihil diligitur, quod possit auferri; nihil tollitur, quod debeat amari.

Then wish well to everyone, be of service to those to whom you can. And how is that possible, you will say, since I am not allowed to possess the least thing which I might give to those in neede

Demum bene velis omnibus, prosis quibus possis. In quo, inquis; cum mihi non liceat vel modicum, quod egentibus tribuam, possidere?

§28. SOLITUDE versus ALMSGIVING

§28. SOLITUDE versus ALMSGIVING

28. Recognize the state in which you are, dearly beloved. There were two sisters, Martha and Mary. The one was busy, the other was at leisure. The one gave, the other asked. The one was anxious to serve, the other nourished her affections. She did not walk about or run hither and thither, was not concerned with the reception of guests, not distracted by household worries, not busy with answer­ing cries of the poor. She just sat at Jesus feet and listened to what he had to say. This is your portion, dearly beloved. Dead and buried to the world, you should be deaf to all that belongs to the world and unable to speak of it. You should not be distracted but absorbed, not emptied out but filled up. Let Martha carry out her part; although it is admitted to be good, Marys is declared better. Did Mary envy Martha? Rather it was the other way about. So let those who seem to make the best out of living in the world envy your life; it is not for you to envy theirs.

CAPUT XLI.---De exemplo Mariae et Marthae, deque vita activa et contemplativa.

Agnosce conditionem tuam, charissima. Duae sorores erant Martha et Maria: laborabat illa, vacabat ista; illa erogabat, ista petebat; illa praestabat obsequium, ista nutriebat affectum. Denique non ambulans, vel discurrens huc atque illuc, non de suscipiendis hospitibus sollicita, non cura rei familiaris distenta, non pauperum clamoribus intenta sedebat ad pedes Jesu, et audiebat verbum illius. Haec pars tua, charissima, quae saeculo mortua atque sepulta, surda debes esse ad omnia saeculi blandimenta audienda, ad loquendum muta: nec debes distendi, sed extendi; impleri, non exhauriri. Exsequatur partem suam Martha: quae licet non negetur bona, Maria tamen melior praedicatur. Numquid invidit Marthae Maria? illa potius isti. Ita etiam quaequae optimae videntur in saeculo, tuam vitam aemulentur, non illarum tu.

The giving of alms belongs to those who have earthly possessions or who have been entrusted with the administration of Church property.

Ad illos spectat eleemosynarum largitio, quorum est terrena possessio, vel quibus credita est rerum ecclesiasticarum dispensatio.

For what was given to Holy Church by the faithful is handed over to bishops, priests and clerics to be distributed, not hidden away or appropriated, but given in alms. Whatever they have belongs to the poor, to widows and orphans, and to those who minister at the altar and so have the right to live from the altar. The gifts too which are made to monasteries for the use of Christ’s servants should be administered by persons appointed for the purpose, so that what remains over when the needs of the brethren have been satisfied is not stored up .in coffers but given away to guests, pilgrims and the poor.

CAPUT XLII.---De rerum ecclesiasticarum dispensatione.

Quae enim sacrosanctis ecclesiis a fidelibus collata sunt, episcopi, sacerdotes et clerici dispensanda suscipiunt, et non recondenda; non possidenda, sed eroganda. Quidquid habent, pauperum est, viduarum et orphanorum, et eorum qui altari deserviunt, ut de altari vivant. Sed ea quae in usus servorum Christi monasteriis conferuntur, a certis personis dispensari oportet, ut quod nccessitatibus superest fratrum, non includatur marsupiis; sed hospitibus, peregrinis atque pauperibus erogetur.

This is the concern of those who are entrusted with Marthas functions, not of those who with Mary are left free to enjoy a leisure that will be profitable toy their souls. So monks of the cloister should not be troubled with any concern for the poor or distracted by the reception of guests; indeed they should not even have any care for the morrow,” no anxiety over food and drink. Let them rather feed on saffron and take their pleasure in the things of the spirit. It is for those who are thought little of and therefore appointed as judges to betake themselves to the dungheap. They are the oxen with whose dung the slothful man is pelted.

CAPUT XLIII.---Claustrales non debent pauperum et hospitum cura distendi.

Et hoc illorum interest, quibus pars est Marthae commissa, non qui salutari otio vacant cum Maria. Ita claustralibus nulla debet esse pro pauperibus sollicitudo, nulla pro hospitibus suscipiendis distentio; quippe quibus nulla debet esse de crastino cura, nulla cibi vel potus providentia: nutriantur potius in croceis, spiritualibus pascantur. Altius autem hi qui contemptibiles sunt constituti ad judicandum, amplexantur stercora. Ipsi quippe sunt boves, quorum piger stercoribus lapidatur.

For there are some who grow weary of spiritual things like the Jews in the desert and feel a loathing for the manna from heaven. When they see others busy about temporal affairs they envy them, criticize them, complain of them and, on account of the dung which soils them, are pricked by bitter jealousy. If it should chance that any such should be charged with the administra­tion of temporal affairs it is to them that the words can fittingly be applied: “They who were fed with saffron have betaken themselves to the dungheap.”

CAPUT XLIV.---Administratio temporalium haud convenit caenobitis, multoque minus virgini reclusae.

Sunt enim quidam, qui circa spiritualia desides et pigri instar populi peccatoris, super manna coeleste nauseant, videntesque alios circa temporalia occupatos, invident, detrahunt, murmurant, et pro stercoribus, quibus ipsi foedantur, zeli et amaritudinum stimulos ferunt: de quibus si forte aliquam temporalium dispensationem fuerint adepti, convenienter dici potest: Qui nutriti erant in croceis, amplexati sunt stercora (Thren. IV, 5).

If then even those who live in community and have not a little in common with Martha are not allowed to be busy about many things, how much less will it be allowed to you who have with-drawn from the world to the fullest extent and are forbidden not only to possess but even to see or hear what belongs to the world? For since no one gives you anything to distribute in alms, from what source will you come to possess anything you might give away?

Cum igitur nec illis, qui in coenobiis sunt, quibus in Martha non parva communio est, circa plurima occupari conceditur; quanto minus tibi, quae te totam de saeculo exuisti, cui non solum ^[1465] possidere, sed nec videre, nec audire licet quae saeculi sunt.

If your work yields something, give it away not by your own hand but by that of some other person. If your food comes from others what right have you to give away what belongs to them, since you are not allowed to take anything more than what you need for yourself?

CAPUT XLV.---Ut sanctimonialis debet si quid sibi superest, erogare.

Si enim nihil tibi quisquam det ad erogandum, unde habebis quod eroges? si vero ex tuo aliquid habes labore, da non tua, sed alterius manu; si abunde tibi provenit victus. Unde tibi aliena distribuere, cum nihil tibi supra necessarium liceat usurpare?

What good then will you be able to do to your neighbor?” Nothing is more valuable, a certain holy man has said, than good will. Let this be your offering. What is more useful than prayer? Let this be your largesse. What is more humane than pity? Let this be your alms.

Quid ergo beneficii impendes proximo? Nihil ditius bona voluntate, ut ait quidam sanctus: hanc largire. Quid humanius pietate? hanc impende. Quid utilius oratione? hanc largire.

So embrace the whole world with the arms of your love and in that act at once consider and congratulate the good, contemplate and mourn over the wicked. In that act look upon the afflicted and the oppressed and feel compassion for them. In that act call to mind the wretchedness of the poor, the groans of orphans, the abandonment of widows, the gloom of the sorrowful, the needs of travellers, the prayers of virgins, the perils of those at sea, the temptations of monks, the responsibilities of prelates, the labors of those waging war. In your love take them all to your heart, weep over them, offer your prayers for them. Such alms are more pleas­ing to God, more acceptable to Christ, more becoming your pro­fession, more fruitful to those who receive them. The performance of such good works as these help you to live out your profession instead of upsetting you; they increase the love you have for your neighbor instead of diminishing it; they are a safeguard, not an obstacle to tranquillity of mind.

CAPUT XLVI.---Quod eleemosynae genus a monialibus impendi decet.

Itaque totum mundum uno dilectionis sinu complectere, ubi simul omnes, qui boni sunt, considera, congratulare; ubi mali, intuere et luge. Ibi occurrant animo miseria pauperum, orphanorum gemitus, viduarum desolatio, tristium moestitudo, necessitates peregrinantium, pericula navigantium, vota virginum, tentationes monachorum, praelatorum sollicitudo, labor militantium. Omnibus pectus tuae dilectionis aperias: his tuas impende lacrymas, pro his tuas preces fundas. Haec eleemosyna Deo gratiosior, Christo acceptior, tuae professioni aptior, his quibus impenditur fructuosior. Hujus munus beneficii tuum propositum adjuvat, non perturbat dilectionem proximi; auget, non minuit; mentis quietem servat, non impedit. Quod nihil est appetendum, ut habeatur ad largiendum; cum nihil habere sit perfectum.

What more can I say when holy men, in order to love their neighbors perfectly, made it their concern to have nothing in this world, to desire nothing, and not even to possess things without attachment. You will recognize the words: they come from St Gregory  See how many think the opposite. For in order to carry out the law of charity they seek to have something to give away, whereas St Gregory awards the perfection of charity to those who resolved to have nothing, to desire nothing, not to possess any-thing even without being attached to it.

Quid his plura dicamus? Cum sancti, ut perfecte possent proximos diligere, studuerunt in hoc mundo nihil habere, nihil vel sine appetitu possidere. Agnoscis verba beati Gregorii. Vide quam contra multi sapiunt: ut enim charitatis impleant legem, quaerunt ut habeant quod erogent; cum ejus perfectionem ipsis adscribat, qui nihil habendum, nihi vel sine appetitu possidendum arbitrantur.