I said before, at the commencement, that ye ought not, like unwise people, to promise to keep any of the external rules. I say the same still; nor do I write them for any but you alone. I say this in order that other anchoresses may not say that I, by my own authority, make new rules for them. Nor do I command that they observe them, and ye may even change them, whenever ye will, for better ones. In regard to things of this kind that have been in use before, it matters little.

Of sight, and of speech, and of the other senses enough was said. Now this last part, as I promised you at the commencement, is divided and separated into seven small sections.

Men esteem a thing as less dainty when they have it often, and therefore ye should be, as lay brethren are, partakers of the holy communion only fifteen times a year: at Mid-winter; Candlemas; Twelfth-day; on Sunday half-way between that and Easter, or our Lady’s day, if it is near the Sunday, because of its being a holiday; Easter-day; the third Sunday thereafter; Holy Thursday; Whitsunday; and Midsummer day; St. Mary Magdaleń s day; the Assumption the Nativity; St. Michael’s day; All Saints’ day St. Andrew’s day. And before all these days, see that ye make a full confession and undergo discipline; but never from any man, only from yourselves. And forego your pittance for one day. And if any thing happens out of the usual order, so that ye may not have received the sacrament at these set times, ye may make up for it the Sunday next following, or if the other set time is near, ye may wait till then.

Ye shall eat twice every day from Easter until the Holyrood day, the later, which is in harvest, except on Fridays, and Ember days, and procession days and vigils. In those days, and in the Advent, ye shall not eat any thing white, except necessity require it. The other half year ye shall fast always, except only on Sundays.

Ye shall eat no flesh nor lard except in great sickness or whosoever is infirm may eat potage without scruple and accustom yourselves to little drink. Nevertheless, dear sisters, your meat and your drink have seemed to me less than I would have it. Fast no day upon bread and water, except ye have leave. There are anchoresses who make their meals with their friends outside the convent. That is too much friendship, because, of all orders, then is it most ungenial, and most contrary to the order of

an anchoress, who is quite dead to the world. We have often heard it said that dead men speak with living men; but that they eat with living men, I have never yet found. Make ye no banquetings, nor encourage any strange vagabond fellows to come to the gate; though no other evil come of it but their immoderate talking, it might sometimes prevent heavenly thoughts.

It is not fit that an anchoress should be liberal of other men’s alms. Would we not laugh loud to scorn a beggar who should invite men to a feast? Mary and Martha were two sisters, but their lives were different. Ye anchorites have taken to yourselves Mary’s part, whom our Lord himself commended. “Mary hath chosen the best part. Martha, Martha,” said he, “thou art much cumbered. Mary hath chosen better, and nothing shall take her part from her.” Housewifery is Martha’s part, and Mary’s part is quietness and rest from all the world’s din, that nothing may hinder her from hearing the voice of God. And observe what God saith, “that nothing shall take away this part from you.” Martha hath her office; let her alone, and sit ye with Mary stone-still at God’s feet, and listen to him alone. Martha’s office is to feed and clothe poor men, as the mistress of a house. Mary ought not to intermeddle in it, and if any one blame her, God himself supreme defendeth her for it, as holy writ beareth witness. On the other hand, an anchoress ought to take sparingly only that which is necessary for her. Whereof, then, may she make herself liberal? She must live upon alms, as frugally as ever she can, and not gather that she may give it away afterwards. She is not a housewife, but a church anchoress. If she can spare any fragments for the poor, let her send them quite privately out of her dwelling. Sin is oft concealed under the semblance of goodness. And how shall those rich anchoresses that are tillers of the ground, or have fixed rents, do their alms privately to poor neighbours? Desire not to have the reputation of bountiful anchoresses, nor, in order to give much, be too eager to possess more. Greediness is the root of bitterness: all the boughs that spring from it are bitter. To beg in order to give away is not the part of an anchoress. From the courtesy of an anchoress, and from her liberality sin and shame have often come in the end.

Make women and children who have laboured for you to eat whatever food you can spare from your own meals; but let no man eat in your presence, except he be in great need; nor invite him to drink any thing. Nor do I desire that ye should be told that ye are courteous anchoresses. From a good friend take whatever ye have need of when she offereth it to you; but for no invitation take any thing without need, lest ye get the name of gathering anchoresses. Of a man whom ye distrust, receive ye neither less nor more — not so much as a race of ginger. It must be great need that shall drive you to ask any thing; yet humbly shew your distress to your dearest friend.

Ye shall not possess any beast, my dear sisters, except only a cat. An anchoress that hath cattle appears as Martha was, a better housewife than anchoress; nor can she in any wise be Mary, with peacefulness of heart. For then she must think of the cow’s fodder, and of the herdsman’s hire, flatter the heyward, defend herself when her cattle is shut up in the pinfold, and moreover pay the damage. Christ knoweth, it is an odious thing when people in the town complain of anchoresses’ cattle. If, how ever, any one must needs have a cow, let her take care that she neither annoy nor harm any one, and that her own thoughts be not fixed thereon. An anchoress ought not to have any thing that draweth her heart outward. Carry ye on no traffic. An anchoress that is a buyer and seller selleth her soul to the chapman of hell. Do not take charge of other men’s property in your house, nor of their cattle, nor their clothes, neither receive under your care the church vestments, nor the chalice, unless force compel you, or great fear, for oftentimes much harm has come from such caretaking. Let no man sleep within your walls. If, however, great necessity should cause your house to be used, see that, as long as it is used, ye have therein with you a woman of unspotted life day and night.

Because no man seeth you, nor do ye see any man, ye may be well content with your clothes, be they white, be they black; only see that they be plain, and warm, and well made — skins well tawed; and have as many as you need, for bed and also for back.

Next your flesh ye shall wear no flaxen cloth, except it be of hards and of coarse canvas. Whoso will may have a stamin, and whoso will may be without it. Ye shall sleep in a garment and girt. Wear no iron, nor haircloth, nor hedgehog-skins; and do not beat yourselves therewith, nor with a scourge of leather thongs, nor leaded; and do not with holly nor

with briars cause yourselves to bleed without leave of your confessor; and do not, at one time, use too many flagellations. Let your shoes be thick and warm. In summer ye are at liberty to go and to sit barefoot, and to wear hose without vamps, and whoso liketh may lie in them. A woman may well enough wear drawers of haircloth very well tied, with the strapples reaching down to her feet, laced tightly. If ye would dispense with wimples, have warm capes, and over them black veils. She who wishes to be seen, it is no great wonder though she adorn herself; but, in the eyes of God, she is more lovely who is unadorned outwardly for his sake. Have neither ring, nor broach, nor ornamented girdle, nor gloves, nor any such thing that is not proper for you to have.

I am always the more gratified, the coarser the works are that ye do. Make no purses, to gain friends therewith, nor blodbendes of silk; but shape, and sew, and mend church vestments, and poor people’s clothes. Ye shall give nothing away without leave from your father confessor. Assist with your own labour, as far as ye are able, to clothe yourselves and your domestics, as St. Jerome teacheth. Be never idle; for the fiend immediately offers his work to her who is not diligent in God’s work; and he beginneth directly to talk to her. For, while he seeth her busy, he thinketh thus: It would avail nothing if I were now to accost her, nor would she take time to listen to my teaching. From idleness ariseth much temptation of the flesh, “All the wickedness of Sodom came of idleness, and of a full belly.” Iron that lieth still soon gathereth rust; and water that is not stirred soon stinketh. An anchoress must not become a schoolmistress, nor turn her anchoress-house into a school for children. Her maiden may, however, teach any little girl concerning whom it might be doubtful whether she should learn among boys, but an anchoress ought to give her thoughts to God only.

Ye shall not send, nor receive, nor write letters without leave. Ye shall have your hair cut four times a year to disburden your head; and be let blood as oft, and oftener if it is necessary; but if any one can dispense with this, I may well suffer it. When ye are let blood, ye ought to do nothing that may be irksome to you for three days; but talk with your maidens, and divert yourselves together with instructive tales. Ye may often do so when ye feel dispirited, or are grieved about some worldly matter, or sick. Thus wisely take care of yourselves when you are let blood, and keep yourselves in such rest that long thereafter ye may labour the more vigorously in God’s service, and also when ye feel any sickness, for it is great folly, for the sake of one day, to lose ten or twelve. Wash yourselves wheresoever it is necessary, as often as ye please.

When an anchoress hath not her food at hand, let two women be employed, one who stays always at home, another who goes out when necessary; and let her be very plain, or of sufficient age; and, by the way, as she goeth let her go singing her prayers; and hold no conversation with man or with woman; nor sit, nor stand, except the least possible, until she come home. Let her go nowhere else, but to the place whither she is sent. Without leave, let her neither eat nor drink abroad. Let the other be always within, and never go out of the gate without leave. Let both be obedient to their dame in all things, sin only excepted. Let them possess nothing unknown to their mistress, nor accept nor give any thing without her permission. They must not let any man in; nor must the younger speak with any man without leave; nor go out of town without a trusty companion, nor sleep out, If she cannot read her hours in a book, let her say them with Paternosters and Ave Marias; and do the work that she is commanded to do, without grudging. Let her have her ears always open to her mistress. Let neither of the women either carry to her mistress or bring from her any idle tales, or new tidings, nor sing to one another, nor speak any worldly speeches, nor laugh, nor play, so that any man who saw it might turn it to evil. Above all things, they ought to hate lying and ribaldry. Let their hair be cut short, their headcloth sit low. Let each lie alone. Let their hesmel be high pointed: none to wear a broach. Let no man see them unveiled, nor without a hood. Let them look low. They ought not to kiss, nor lovingly embrace any man, neither of their acquaintance nor a stranger, nor to wash their head, nor to look fixedly on any man, nor to romp nor frolic with him. Their garments should be of such a shape and all their attire such that it may be easily seen to what life they are dedicated. Let them observe cautiously their manners, so that nobody may find fault with them, neither in the house nor out of the house. Let them, by all means, forbear to vex their mistress; and, whenever they do so, let them before they either eat or drink make obeisance on their knees bending to the earth before her and say, “Mea culpa;” and accept the penance that she layeth upon them, bowing low. And let not the anchoress ever again thereafter upbraid her with the same fault, when vexed, except she soon afterwards fall into the same, but drive it entirely out of her heart. And if any strife ariseth between the women, let the anchoress cause them to make obeisance to each other kneeling to the earth, and the one to raise up the other, and finally to kiss each other; and let the anchoress impose some penance on both, but more upon her who is most in fault. Be ye well assured, this is a thing most pleasing to God — peace and concord — and most hateful to the fiend; and, therefore, he is always endeavouring to stir up some strife. Now the devil seeth well that when the fire is fairly blazing, and men wish it to go out, they separate the brands: and he doth, in regard to this, just the same thing. Love is Jesus Christ’s fire, which he would have to burn in our hearts, and the devil bloweth that he may puff it out; and when his blowing is of no avail, he then bringeth up some insulting word, or some other mark of contempt, whereby they are repelled from each other, and the flame of the Holy Spirit is quenched, when the brands, through anger, are sundered. And, therefore, keep them firmly united in love, and be not away from them when the fiend may blow; and especially, if there be many joined together, and well kindled with love.

Though the anchoress impose penance on her maidens for open faults, let them nevertheless confess often to the priest; but always, however, with permission. And if they cannot say the graces at meals, let them say, instead of them, Paternoster and Ave Maria, before and also after meat, and the Creed over and above; and in conclusion say thus, “May the Father, Son, and Holy Ghost, one God Almighty, give our mistress his grace, always more and more, and grant to her and us both to have a good ending, and reward all who do us good, and be merciful to the souls of them who have done us good — to the souls of them and of all Christians. Amen.” Between meals, do not munch either fruit or any thing else; and drink not without leave; but let the leave be easily granted in all those matters where there is no sin. At meat let there be no talking, or little, and then be still. Also, neither do nor say any thing after the anchoress’ compline, until prime next morning, whereby her silence might be disturbed. No servant of an anchoress ought, properly,

to ask stated wages, except food and clothing, with which, and with God’s mercy, she may do well enough. Let her not disbelieve any good of the anchoress, whatever betide, is that she may deceive her. The maidens out of doors, if they serve the anchoress in such a manner as they ought, shall have their reward in the eternal blessedness of heaven. Whoso hath any hope of so high a reward will gladly serve, and easily endure all grief and all pain. With ease and abundance men do not arrive at heaven.

Ye anchoresses ought to read these little concluding parts to your women once every week until they know it well. And it is very necessary for you both that ye take much care of them, for ye may be much benefited by them; and, on the other hand, made worse. If they sin through your negligence, ye shall be called to give account of it before the Supreme judge; and, therefore, it is very necessary for you, and still more for them, that ye diligently teach them to keep their rule, both for your sake and for themselves; in a gentle manner, however, and affectionately; for such ought the instructing of women to be affectionate and gentle, and seldom stern. It is right that they should both fear and love you; but that there should be always more of love than of fear. Then it shall go well. Both wine and oil should be poured into the wounds, according to divine instruction; but more of the soft oil than of the biting wine; that is, more of gentle than of vehement words; for thereof cometh that which is best—love-fear. Mildly and kindly forgive them their faults when they acknowledge them and promise amendment.

As far as ye can, in regard to drink, and food, and clothing, and other things which the wants of the flesh require, be liberal to them, though ye be the more strict and severe to yourselves; for so doth he that bloweth well: He turneth the narrow end of the horn to his own mouth, and the wide end outward. And do ye the like, as ye would that your prayers may resound like a trumpet, and make a sweet noise in the ears of the Lord; and not to your own salvation only, but to that of all people; which may our Lord grant through the grace of himself, that so it may be. Amen.

In this book read every day, when ye are at leisure — every day, less or more; for I hope that, if ye read it often, it will be very beneficial to you, through the grace of God, or else I shall have ill employed much of

my time. God knows, it would be more agreeable to me to set out on a journey to Rome, than to begin to do it again. And, if ye find that ye do according to what ye read, thank God earnestly; and if ye do not, pray for the grace of God, and diligently endeavour that ye may keep it better, in every point, according to your ability. May the Father, and the Son, and the Holy Ghost, the one Almighty God, keep you under his protection! May he give you joy and comfort, my dear sisters, and for all that ye endure and suffer for him may he never give you a less reward than his entire self. May he be ever exalted from world to world, for ever and ever. Amen.

As often as ye read any thing in this book, greet the Lady with an Ave Mary for him who made this rule, and for him who wrote it, and took pains about it. Moderate enough I am, who ask so little.

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