1. Just as severity is ready to punish the sins it discovers, so love is anxious not to discover sins to punish. That was the motive which withheld me from coming to you, when you besought my presence, not to rejoice in your peacefulness, but to increase your strife. For how could I have made light of your wrangling or left it unpunished, if even in my presence it had arisen to the same pitch as that which in my absence, though it was hidden from my eyes, yet assailed my ears with your clamour? Perhaps your rebelliousness would have been even greater in my presence, which it was necessary for me to withhold from you since you were demanding, to the detriment of sound discipline, things inexpedient for you and furnishing a most dangerous precedent. Thus I should not have found you such as I desire, and you would have found me such as you did not desire.
1. Sicut parata est severitas peccata quae invenerit, vindicare, ita non vult caritas quod vindicet, invenire. Haec causa fecit, ut non venirem ad vos, cum meam praesentiam quaereretis, non ad pacis vestrae gaudium, sed ad dissensionis vestrae augmentum. Quo modo enim contemnerem et inpunitum relinquerem, si et me praesente tantus vester tumultus existeret, quantus me absente etsi oculos meos latuit, tamen aures meas vestris vocibus verberavit? Nam fortassis etiam maior esset vestra seditio in praesentia mea, quam necesse esset vobis non concedi, quod in perniciosissimum exemplum contra sanam disciplinam, quod vobis non expedit, petebatis; ac sic non quales volo, invenirem vos et ipse invenirer a vobis qualem non volebatis.
2. The Apostle writes to the Corinthians and says, “I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy.” a I too say the same to you: to spare you I came not unto you; further, I spared myself, “lest I should have sorrow upon sorrow” b from you, and preferred not to show my face before you but to pour out my heart to God for your behoof and to conduct this perilous case of yours, not by speech before you, but rather by tears before God, c lest He turn to mourning the joy wherewith I am wont to rejoice in you and to find some little comfort, amid the great offences with which this world everywhere abounds, in the remembrance of your large community and your chaste love and holy conversation and the more abundant grace of God that has been given you, whereby you have not only renounced carnal wedlock, but have also chosen to dwell with one accord in fellowship together under the same roof, to have " one soul and one heart " unto God. d When I consider these excellences you show, which God did bestow, my heart is wont to find some sort of peace amid the many storms that arise through evils elsewhere to agitate it.
2. Cum ergo scribat apostolus ad Corinthios dicens: Testem deum facio super animam meam, quia parcens vobis nondum veni Corinthum, non quia dominamur fidei vestrae, sed cooperatores sumus gaudii vestri, hoc ego etiam dico vobis quia parcens vobis non ad vos veni. Peperci etiam mihi, ne tristitiam super tristitiam de vobis haberem, et elegi non exhibere faciem meam vobis, sed effunderem cor meum deo pro vobis, et causam magis periculi vestri non apud vos verbis sed apud deum lacrimis agerem, ne convertat in luctum gaudium meum, quo soleo gaudere de vobis et inter tanta scandala, quibus ubique abundat hic mundus, aliquantulum consolari, cogitans copiosam congregationem et castam dilectionem et sanctam conversationem vestram et largiorem gratiam dei, quae data est vobis, ut non solum nuptias carnales contemneretis, verum etiam eligeretis societatem in domo habitandi unanimes, ut sit vobis anima una et cor unum in deum.
3. “Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of God that called you. A little leaven” e—what follows I prefer to leave unsaid, for it is rather my desire and prayer and exhortation that the leaven itself may return to something better, not that " the whole lump " may turn (as it had almost done already) to something worse. If then you have blossomed again into soundness of mind, “pray that ye enter not into temptation,” f nor fall once more into “debates, envyings, wraths, strifes, backbitings, tumults, whisperings.” g For we did not so plant and water the garden of the Lord among you as to reap these thorns from you a; yet if your weakness still causes turmoil, pray to be delivered from temptation. Yet unless those sisters that trouble your peace reform b (if they still trouble it), they shall bear their judgement, whosoever they be. c Consider what an evil thing it is that we should have to bewail internal discords in your monastery, when we are rejoicing over the Donatists d in unity.
3. Haec in vobis bona, haec dei dona considerans inter multas tempestates, quibus ex aliis malis quatitur. cor meum solet utcumque requiescere. Currebatis bene. Quis vos fascinavit? Suasio illa non est ex deo, qui vocavit vos. Modicum fermenti—nolo dicere quod sequitur; hoc enim magis cupio et oro et hortor, ut ipsum fermentum revertatur in melius, non tota massa, sicut paene iam fecerat, convertatur in peius. Si ergo repullulastis sanum sapere, orate, ne intretis in temptationem, ne iterum in contentiones, aemulationes, animositates, dissensiones, detractiones, seditiones, susurrationes. Non enim sic plantavimus et rigavimus hortum dominicum in vobis, ut spinas istas metamus ex vobis. Si autem adhuc vestra tumultuatur infirmitas, orate ut eruamini de temptatione. Quae autem conturbant vos, si adhuc conturbant, nisi correxerint, portabunt iudicium, quaecumque illae fuerint.
4. Be steadfast in the good purpose you have set before you and you will not desire to change your superior; steadfastly abiding in that monastery for so many years, she begot you not of the body, but of the soul, and you have grown both in numbers and in age. All of you, when you came to it, found her either doing service that was well-pleasing to the holy superior my sister, or else acting as superior herself and adopting you. Under her you received your training, under her you took the veil, under her you have been increased; and yet you demand with all this clamour that we should replace her for you, when you ought to be lamenting if we proposed to replace her for you. She is the one you have learned to know; she is the one to whom at first you came; she is the one under whom for so many years you have grown. No new official has been given you except the priest-superior; or if it be because of him that you seek some new thing and through jealousy for him that you have thus rebelled against your mother, why did you not rather ask to have him changed for you? But if you shrink from that (since I know with what reverence and affection you regard him in Christ), why not the more shrink from the other course? For in ruling you the efforts of the priest-superior are so thwarted by your dis-orderliness, that he himself is the rather minded to abandon you than to endure such an invidious reputation from you as to have it said that you would not have demanded another mother-superior, if you had not begun to have him as priest-superior. May God then calm and compose your hearts! May the work of the devil not gain the upper hand within you, a but may “the peace of Christ rule in your hearts b”! And do not rush headlong unto death, either from mortification that your desire is not granted or from the shame that you experience from desiring what you ought not to have desired. Rather by repentance renew your salvation, nor ought it to be the repentance of Judas the betrayer, c but rather the tears of Peter the shepherd. d These are the rules we lay down for your observance, who have entered upon monastic life.
4. Cogitate quid mali sit, ut, cum de Donatistis in unitate gaudeamus, interna schismata in monasterio lugeamus. Perseverate in bono proposito et non desiderabitis mutare praepositam, qua in monasterio illo per tam multos annos perseverante et numero et aetate crevistis, quae vos mater non utero sed animo suscepit. Omnes enim quae illuc venistis, ibi eam aut sanctae praepositae sorori meae servientem, placentem aut etiam ipsam praepositam, quae vos susciperet, invenistis; sub illa estis eruditae, sub illa velatae, sub illa multiplicatae; et sic tumultuamini, ut vobis eam mutemus, cum lugere deberetis si eam vobis mutare vellemus. Ipsa est, quam nostis; ipsa est, ad quam venistis; ipsa est, quam per tot annos habendo crevistis. Novum non accepistis nisi praepositum: aut si propter illum quaeritis novitatem et in eius invidia contra matrem vestram sic rebel- lastis, cur non potius hoc petistis, ut ipse vobis mutetur? Si autem hoc exhorretis, quia novi quo modo eum in Christo venerabiliter diligatis, cur non potius illud? In vobis namque regendis sic praepositi rudimenta turbantur, ut magis velit vos ipse deserere, quam istam ex vobis famam et invidiam sustinere, ut dicatur non aliam vos quaesituras fuisse praepositam, nisi ipsum coepissetis habere praepositum. Tranquillet ergo deus et componat animos vestros: non in vobis praevaleat opus diaboli, sed pax Christi vincat in cordibus vestris; nec dolore animi, quia non fit quod vultis, vel quia pudet voluisse quod velle non debuistis, erubescendo curratis in mortem, sed potius paenitendo resumatis salutem nec debeatis paenitentiam Iudae traditoris sed potius lacrimas Petri pastoris.
5. e Firstly, to fulfil the end for which you have gathered into one community, dwell together in the house as single-minded sisters, and have “one mind and one heart”f towards God. And call not anything your own, but let everything be common property; and let there be a distribution made to each of you by your superior of food and raiment, not in equal portions to all, since you are not all of equal importance, but to each one according as she has need. For in the Acts of the Apostles you read that “they had all things common, and distribution was made to every man according as he had need.” a Let those of you who had any possessions in the world before you entered the monastery willingly consent that they become common property; let those, on the other hand, who had none, not seek in the monastery for things they could not have outside it, but yet let what is needful be conceded to their weakness, even if their poverty, while they were outside, was such that they could not procure even the bare necessities of life. Nevertheless, let them not think themselves fortunate only because they have procured such food and raiment as they were unable to procure outside.
5. Haec sunt, quae ut observetis praecipimus in monasterio constitutae. Primum propter quod estis in unum congregatae, ut unanimes habitetis in domo et sit vobis anima una et cor unum in deum et non dicatis aliquid proprium, sed sint vobis omnia communia, et distribuatur unicuique vestrum a praeposita vestra victus et tegumentum non aequaliter omnibus, quia non aequaliter valetis omnes, sed unicuique sicut opus fuerit. Sic enim legitis in actibus apostolorum, quia erant illis omnia communia et distribuebatur unicuique sicut cuique opus erat. Quae aliquid habebant in saeculo, quando ingressae sunt monasterium, libenter illud velint esse commune; quae autem non habebant, non ea quaerant in monasterio, quae nec foris habere potuerunt, sed tamen earum infirmitati, quod opus est, tribuatur, etiam si pauperies earum, quando foris erant, nec ipsa necessaria poterat invenire; tantum non ideo se putent esse felices, quia invenerunt victum et tegumentum quale foris invenire non potuerunt.
6. And let them not go about with head erect because they are associating with those whom they did not dare to approach outside, but let them lift up their hearts and not seek earthly goods, in case the monasteries become of service to the rich and not to the poor, while in them the rich are bowed down with humility and the poor in them puffed up with vanity. But again, let not those who in the world considered themselves something, hold in scorn their sisters who have come to that holy fellowship from poverty b; let them endeavour to take greater pride in the fellowship of their poor sisters than in the rank of their wealthy parents. And let them not exalt themselves, if they have made some contribution from their own resources to the common life, lest they grow more vain of their wealth because they are sharing it with the monastery, than if they were enjoying the use of it in the world; for every other kind of iniquity prompts the doing of evil deeds, but pride lurks even in good deeds to their undoing. And what does it avail to scatter wealth in alms to the poor and to become poor oneself, when the wretched soul is rendered prouder by despising wealth than it was by possessing it? Live, then, all of you, in singlemindedness and harmony, and in each other honour God, Whose temples you have become. a Be instant in prayer b at the appointed hours and seasons.
6. Nec erigant cervicem, quia sociantur ad quas foris accedere non audebant, sed sursum cor habeant et terrena bona non quaerant, ne incipiant monasteria esse divitibus utilia non pauperibus, sed divites illic humiliantur et pauperes illic inflantur. Sed rursus etiam illae quae aliquid esse videbantur in saeculo, non habeant fastidio sorores suas quae ad illam sanctam societatem ex paupertate venerunt; magis autem studeant non de parentum divitum dignitate sed de pauperum sororum societate gloriari. Nec extollantur, si communi vitae de suis facultatibus aliquid contulerunt, ne de suis divitiis magis superbiant quia eas monasterio partiuntur, quam si eis in saeculo fruerentur. Alia quippe quaecumque iniquitas in malis operibus exercetur, ut fiant; superbia vero etiam in bonis operibus insidiatur, ut pereant. Et quid prodest dispergere dando pauperibus et pauperem fieri, cum anima misera superbior efficiatur divitias contemnendo, quam fuerat possidendo? Omnes ergo unanimiter et concorditer vivite et honorate in vobis invicem deum, cuius templa factae estis.
7. In the oratory let no one do anything but that for which it was made and from which it received its name, so that if any of you have leisure and wish to pray outside the appointed hours, you may not be hindered by others who think they should be doing something else in it. When you pray to God with psalms and hymns, meditate in your heart upon that which you utter with your voice, and do not sing anything unless what you read is to be sung; what is not written to be sung, is not to be sung.
7. Orationibus instate horis et temporibus constitutis. In oratorio nemo aliquid agat, nisi ad quod est factum, unde et nomen accepit, ut, si aliquae etiam praeter horas constitutas, si eis vacat, et orare voluerint, non eis sint impedimento, quae ibi aliquid agendum putaverunt. Psalmis et hymnis cum oratis deum, hoc versetur in corde quod profertur in voce, et nolite cantare, nisi quod legitis esse cantandum; quod autem non ita scriptum est, ut cantetur, non cantetur.
8. Subdue your flesh by fasting and abstinence from meat and drink, as far as the health allows. When, however, anyone is unable to fast, let her not take any nourishment outside of the hour of repast, unless when ill. From the time of your coming to table until you rise from it, hearken without din and wrangling to what according to the custom is read to you; let not your mouths alone take food, but let your ears too hunger for the word of God.
8. Carnem vestram domate ieiuniis et abstinentia escae et potus, quantum valitudo permittit. Quando autem aliqua non potest ieiunare, non tamen extra horam prandii aliquid alimentorum sumat, nisi cum aegrotat. Cum acceditis ad mensam, donec inde surgatis, quod vobis secundum consuetudinem legitur, sine tumultu et contentionibus audite nec solae vobis fauces sumant cibum, sed et aures esuriant dei verbum.
9. If those who are of weaker health from their former mode of life are treated differently with regard to food, this ought not to be vexatious or to seem unfair to others whom a different mode of life has made stronger. And let them not imagine these weaker sisters more fortunate than themselves because they enjoy a fare which is denied to themselves, but let them rather congratulate themselves that they have strength which is denied to the others. And if they who have come to the monastery from a more delicate upbringing are granted any food, clothing, bedding, or covering, that is not granted to others who are stronger and therefore more fortunate, those to whom it is not granted should consider how great a descent the others have made from their sphere of life in the world to this one. even although they have been unable to attain to the severe simplicity of those who are stronger in body. Nor should they hanker after what they see others receiving (not as a mark of higher favour, but as a mark of patient long-suffering) to a greater degree than they do themselves, lest there arise the abominable travesty of monastic life whereby the rich, as far as possible, are to be compelled to toil, and the poor allowed to live in luxury. Certainly, just as those who are ill have of necessity to take, less food so as not to aggravate their disease, so after their illness they must receive such treatment as will help them to a speedier recovery, even although the worldly station from which they have come was one of the deepest poverty; just as if the illness they have just passed through had bestowed on them the privileges allowed to the wealthy because of their previous mode of life. But when they have made up their former strength, let them return to their own more fortunate mode of life, which is all the more befitting the handmaidens of God as it involves fewer wants; and let not their choice keep them, when they are well, in the privi- leged position to which necessity had raised them, when they were ill. Let those reckon themselves richer who in enduring frugality have been stronger; it is better to want less than to receive more.
9. Quae infirmae sunt ex pristina consuetudine, si aliter tractantur in victu, non debet aliis molestum esse nec iniustum videri, quas fecit alia consuetudo fortiores. Nec illas putent feliciores, quia sumunt quod non sumunt ipsae, sed sibi potius gratulentur, quia valent quod non valent illae. Et si eis quae venerunt ex moribus delicatioribus ad monasterium, aliquid alimentorum, vestimentorum, stramentorum, operimentorum datur, quod aliis fortioribus et ideo felicioribus non datur, cogitare debent, quibus non datur, quantum de sua saeculari vita illae ad istam descenderunt, quamvis usque ad aliarum, quae sunt corpore fortiores, frugalitatem pervenire nequiverint. Nec velle debent, quod eas vident amplius, non quia honorantur. sed quia tolerantur, accipere, ne contingat detestanda perversitas, ut in monasterio, ubi, quantum possunt, fiunt divites laboriosae, fiant pauperes delicatae. Sane, quem ad modum aegrotantes necesse habent minus accipere, ne graventur, ita post aegritudinem sic tractandae sunt, ut citius recreentur, etiam si de humillima saeculi paupertate venerunt, tamquam hoc illis contulerit recentior aegritudo, quod divitibus anterior consuetudo. Sed cum vires pristinas reparaverint, redeant ad feliciorem consuetudinem suam, quae famulas dei tanto amplius decet, quanto minus indigent, nec ibi eas teneat voluntas iam vegetas, quo necessitas levarat infirmas. Illae se aestiment ditiores, quae fuerint in sustinenda parcitate fortiores; melius est enim minus egere quam plus habere.
10. Let not your apparel be conspicuous, and aspire to please, not by your attire, but by your conduct; let the covering of your head not be so thin that the nets appear under it. Do not let any part of your hair be uncovered, and, when you are outside the monastery, do not let it fly loose through carelessness or be arranged with fastidiousness. a When you go in procession, walk together; when you reach the place you are going to, stand together. In walking, in standing, in deportment, in all your movements, let nothing be done that might attract the desire of anyone, but let everything be in keeping with your holy character. Though your eyes may be cast upon anyone, let them be fixed upon no one; for when you are in procession, you are not forbidden to look upon men, but to desire to make approaches to them or to have them make approaches to you. It is not by touch only and by bearing that a woman solicits approaches or makes them, but by look as well. And do not say that you have chaste minds if you have unchaste eyes, because an unchaste eye is the messenger of an unchaste heart, and when unchaste hearts send messages to each other, even though the tongue is silent, by the exchange of a look and agreeably to the lust of the flesh find pleasure each in the other's ardour, the body may actually remain uncontaminated by any unclean violation and yet purity may take its departure from the character. And she who fixes her eye upon a man and takes delight in having his fixed upon herself, must not imagine that, when she does so, she is not observed by others; she assuredly is observed, and observed by those she wots not of. But just suppose she does escape detection and is not observed by any human being, what will she do about that observer from above, Whose detection nothing can escape? a Is He to be considered to observe nothing, because He observes with as much long-suffering as wisdom: Let each holy woman therefore cherish the fear of displeasing Him, so as to avoid the desire of sinfully pleasing man; let her keep in mind that He observes everything, so that she may avoid the desire of sinfully observing man. For it is fear of Him. and that in this self-same matter, that is commended to us by the passage, “One that fixeth the eye is an abomination to the Lord.” b So then, when you are together in church and in any place where men too are present, keep mutual guard upon your chastity, for in that way too God. “Who dwelleth in you,” c makes you His guards upon yourselves.
10. Non sit notabilis habitus vester nec affectetis vestibus placere, sed moribus; non sint vobis tam tenera capitum tegmina, ut retiola subter appareant. Capillos ex nulla parte nudos habeatis nec foris vel spargat neglegentia vel componat industria. Quando proceditis, simul ambulate; cum veneritis quo itis, simul state. In incessu, in statu, in habitu, in omnibus motibus vestris nihil fiat, quod inliciat cuiusquam libidinem, sed quod vestram deceat sanctitatem. Oculi vestri etsi iaciuntur in aliquem, Agantur in neminem. Neque enim, quando proceditis, viros videre prohibemini, sed appetere aut ab ipsis appeti velle. Nec tactu solo et affectu sed aspectu quoque appetitur et appetit femina. Nec dicatis vos habere animos pudicos, si habeatis oculos inpudicos, quia inpudicus oculus inpudici cordis est nuntius et, cum se invicem sibi etiam tacente lingua conspectu mutuo corda nuntiant inpudica et secundum concupiscentiam carnis alterutro delectantur ardore, etiam intactis ab inmunda violatione corporibus, fugit castitas ipsa de moribus. Nec putare debet, quae in masculo figit oculum et illius in se ipsa diligit fixum, non se videri ab aliis, cum hoc facit; videtur omnino, et a quibus videri non arbitratur. Sed ecce lateat et a nemine hominum videatur, quid faciet de illo desuper inspectore, quem latere nihil potest? An ideo putandus est non videre, quia tanto videt patientius quanto sapientius? Illi ergo timeat sancta femina displicere, ne velit viro male placere; illum cogitet omnia videre, ne velit virum male videre. Illius namque et in hac causa commendatus est timor, ubi scriptum est: Abominatio est domino defigens oculum. Quando ergo simul estis in ecclesia et ubicumque ubi et viri sunt, invicem vestram pudicitiam custodite; deus enim, qui habitat in vobis, etiam isto modo vos custodit ex vobis.
11. And if in anyone of your number you perceive this frowardness of eve of which I am speaking, at once admonish her, so that what has begun may go no farther, but may be remedied straightway. But if. even after admonishment, you notice her doing the same thing again on any other day, whoever has had the opportunity of noticing this should report her for treatment, as one afflicted with a sore, but not before she has been pointed out to a second or a third, so that she may be convicted from the mouth of two or three witnesses d and be punished with becoming severity. And do not judge yourselves to be acting from malice when you point out anything of this kind; for the truth rather is that you share the guilt if you allow your sisters to perish by keeping silence, when it lies in your power to correct them by pointing them out. For if your sister had a sore on the body that she wanted to conceal from fear of the surgeon's knife, would it not be cruel on your part to say nothing about it, and compassionate to point it out? How much rather, then, are you bound to expose her, so that she may not incur greater risk from the canker in her heart? But before she be pointed out to the others whose witness is to convict her if she deny her guilt, she ought first to be reported to the superior, if on being warned she has neglected to reform so that through the more private rebuke she may not escape the others' knowledge. If, however, she denies her guilt, then she should, on making this false assertion, be confronted with the others, so that in the presence of all she may be convicted by two or three witnesses, and not charged simply by one. After conviction she ought to be visited with corrective punishment at the discretion of the superior or the priest-in-charge; if she refuses to undergo that and does not of herself take her departure, let her be expelled from your community. This extreme step is taken not out of cruelty, but out of compassion, as a precaution against the destruction of many others through deadly contamination. And let my remarks about wanton looks be carefully observed, with love of the sinner and hatred of the sin, a in the discovery, prohibition, denunciation, trial and punishment of the other sins. But if anyone of you has gone to such lengths in sin that she is secretly receiving from a man letters or any kind of gifts, let her be pardoned and prayer be made for her, if she confesses it of her own accord; but if she is detected and it be proved against her, let more serious punishment be inflicted on her at the discretion of the priest-superior or the other priests in a body or even the bishop.
11. Et si hanc, de qua loquor, oculi petulantiam in aliqua vestrum adverteritis, statim admonete, ne coepta progrediantur, sed e proximo corrigantur. Si autem et post admonitionem iterum vel alio quocumque die id ipsum eam facere videritis, iam velut vulneratam sanandam prodat quaecumque hoc potuit invenire, prius tamen et alteri vel tertiae demonstratam, ut duarum vel trium possit ore convinci et competenti severitate coherceri. Nec vos iudicetis esse malivolas. quando hoc indicatis; magis quippe innocentes non estis, si sorores vestras, quas indicando corrigere potestis, tacendo perire permittitis. Si enim soror tua vulnus haberet in corpore, quod vellet occultare, cum timeret secari, nonne crudeliter abs te sileretur et misericorditer indicaretur? Quanto ergo potius eam debes manifestare, ne perniciosius putrescat in corde! Sed antequam aliis demonstretur per quas convincenda est, si negaverit, prius praepositae debet ostendi, si admonita neglexerit corrigi, ne forte possit secretius correpta non innotescere ceteris. Si autem negaverit, tunc mentienti adhibendae sunt aliae, ut iam coram omnibus possit non ab una teste argui, sed a duabus tribusque convinci; convicta vero secundum praepositae vel etiam presbyteri arbitrium debet emendatoriam sustinere vindictam; quam si ferre recusaverit et si ipsa non abscesserit, de vestra societate proiciatur. Non enim et hoc fit crudeliter, sed misericorditer, ne contagione pestifera plurimas perdat. Et hoc quod dixi de oculo non figendo, etiam in ceteris inveniendis, prohibendis, indicandis, convincendis vindicandisque peccatis diligenter observetur, cum dilectione hominum et odio vitiorum. Quaecumque autem in tantum progressa fuerit malum, ut occulte ab aliquo litteras vel quaelibet munuscula accipiat, si hoc ultro confitetur, pareatur illi et oretur pro illa; si autem deprehenditur atque convincitur, secundum arbitrium presbyteri praepositi vel aliorum simul presbyterorum vel etiam episcopi gravius emendetur.
12. Keep your clothes under the care of one or two or as many as may be necessary to shake them out for protection against moths; and just as your food is supplied from one store-room, so let your clothing come from one wardrobe. And whatever is brought forth for you to wear according to the weather, let it not concern you, if you can attain this, whether each of you receives the garment she put off, or another that someone else had been wearing, so long as each is not denied what she needs. But if this gives occasion for strife and murmuring among you, and someone complains that she has received a worse garment than she was wearing before and considers herself too good to be clad in the same way as her sister was, let that be evidence to you how far deficient you are in that inward holy apparel a of the heart, when you quarrel about the apparel of the body. Nevertheless, if your weakness is so far indulged that you are granted the dress you had put off, let what you put off be, nevertheless, kept in one place in charge of the ordinary keepers of the wardrobe; thus no one will work at anything for her own use, whether it be clothing or bedding or underclothing or covering or head-dress; but let everything you make be for the common stock, with greater zeal and more cheerful urgency than if you were making anything for yourself. For the love about which it is written that it “seeketh not its own” b is to be understood as that which prefers the common good to personal good, not personal good to the common good. And so, the more attention you give to the common good in preference to your own, the more progress you will know you have made, so that the love which endureth a may be conspicuous in everything needed for the wants that pass away. It follows, then, that even what a man or woman bestows upon the inmates of the monastery, be they daughters or relatives, whether the gift be clothing or any other things that may be regarded as necessaries, must not be received in secret, but it must lie in the power of the superior to put it to the common stock and to hand it over to any inmate that needs it. b If anyone conceal a gift bestowed on her, let her be sentenced and condemned for theft.
12. Vestes vestras habete sub una custode vel duabus vel quot sufficere potuerint ad eas excutiendas, ne tinea laedantur, et, sicut pascimini ex uno cellario, sic induamini ex uno vestiario. Et si fieri potest, non ad vos pertineat quid vobis induendum pro temporis congruentia proferatur, utrum hoc recipiat unaquaeque vestrum quod deposuerat, an aliud quod altera habuerat, dum tamen unicuique quod opus est, non negetur. Si autem hinc inter vos contentiones et murmura oriuntur, cum queritur aliqua deterius aliquid se accepisse quam prius habuerat, et indignam se iudicat esse quae ita vestiatur, sicut alia soror eius vestiebatur, hinc vos probate, quantum vobis desit in illo interiore sancio habitu cordis, quae pro habitu corporis litigatis. Tamen si vestra toleratur infirmitas, ut hoc recipiatis quod posueratis, in uno tamen loco sub communibus custodibus habete quod ponitis, ita sane ut nulla sibi aliquid operetur, sive unde induatur sive ubi iaceat sive unde cingatur vel operiatur vel caput contegat; sed omnia opera vestra in commune fiant, maiore studio et frequentiori alacritate quam si vobis propria faceretis. Caritas enim, de qua scriptum est quod non quaerit quae sua sunt, sic intellegitur, quia communia propriis, non propria communibus ante-ponit. Et ideo, quanto amplius rem communem quam propriam vestram curaveritis, tanto vos amplius profecisse noveritis, ut in omnibus quibus utitur transitoria necessitas, superemineat quae permanet caritas. Consequens ergo est, ut etiam illud quod suis vel filiabus vel aliqua necessitudine ad se pertinentibus in monasterio constitutis aliquis vel aliqua contulerit sive vestem sive quodlibet aliud inter necessaria deputandum, non occulte accipiatur sed sit in potestate praepositae, ut in rem communem redactum, cui necessarium fuerit, praebeatur. Quod si aliqua rem sibi conlatam celaverit, furti iudicio condemnetur.
13. Let your garments be washed, either by yourselves or by washer-women, at the discretion of the superior, so that excessive solicitude for clean raiment may not infect the soul with inward vileness. c Let the bathing of the body and the use of baths not be incessant, but be granted at the usual interval of time, that is, once a month. If, however, the need arising from any illness demands the washing of the body, let it not be too long postponed, and let it be done without murmuring for medical reasons; if anyone refuse, let her do at the command of the superior what needs to be done for health's sake. But if she wishes it and it does not happen to be for her good, she must not give in to her desire, for there are times when what is pleasant is thought to be beneficial, even though it really do harm. Finally, if a handmaid of God has some hidden pain in the body, and tells what ails her, she should be believed without hesitation; but still, if there be uncertainty whether that which pleases her is suitable for curing her pain, let the doctor be consulted. When they go to the baths, or wherever they have to go, let there not be less than three; and the sister who requires to go somewhere is not to go along with those she chooses herself, but with those the superior orders. The care of the sick, whether they be convalescing or be afflicted with some weakness, yet without fever, ought to be devolved upon someone, so that she herself may procure from the store-room what she sees to be needful for each. Further, the sister who has charge either of the store-room or the wardrobe or the library, a must serve her sisters without murmuring. Let the manuscripts be applied for at a fixed hour each day; outside that hour those who apply for them are not to receive them. As for clothes and shoes, whenever they are required for those in need, let those who have charge of them not delay to supply what is asked for.
13. Indumenta vestra secundum arbitrium praepositae laventur sive a vobis sive a fullonibus, ne interiores animae sordes contrahat mundae vestis nimius appetitus. Lavacrum etiam corporum ususque balnearum non sit assiduus, sed eo, quo solet, intervallo temporis tribuatur, hoc est semel in mense. Cuius autem infirmitatis necessitas cogit lavandum corpus, non longius differatur; fiat sine murmure de consilio medicinae, ita ut etiam si nolit, iubente praeposita faciat quod faciendum est pro salute. Si autem velit et forte non expedit, suae cupiditati non oboediat; aliquando enim, etiamsi noceat, prodesse creditur quod delectat. Denique, si latens est dolor in corpore famulae dei, dicenti sibi quid doleat, sine dubitatione credatur; sed tamen, utrum sanando illi dolori quod delectat expediat, si non est certum, medicus consulatur. Nec eant ad balneas sive quocumque ire necesse fuerit minus quam tres. Nec illa quae habet aliquo eundi necessitatem, cum quibus ipsa voluerit, sed cum quibus praeposita iusserit, ire debebit. Aegrotantium cura, sive post aegritudinem reficiendarum sive aliqua imbecillitate etiam sine febribus laborandum, alicui debet iniungi, ut ipsa de cellario petat quod cuique opus esse perspexerit; sive autem quae cellario sive quae vestibus sive quae codicibus praeponuntur, sine murmure serviant sororibus suis. Codices certa hora singulis diebus petantur; extra horam quae petierint, non accipiant. Vestimenta vero et calciamenta quando fuerint indigentibus necessaria, dare non differant, sub quarum custodia sunt, quae poscuntur.
14. You should either have no quarrels or put an end to them as speedily as possible, lest anger develop into hatred and make a beam out of a mote b and turn the soul to murder. For it is not only to men that the saying applies, “He that hateth his brother is a murderer,” c but the female sex too has received this commandment along with the male sex, which God created first. Whoever has injured a sister by taunt or abuse, or even by casting up faults, must remember to make amends at the first opportunity and heal the wound she has caused; and the injured sister must forgive her without further argument. But if they have caused mutual injury, they will require to grant mutual pardon because of your prayers, which from their frequency ought to be the holier. She who is often tempted by anger and yet hastens to beg for forgiveness from the sister whom she acknowledges she has hurt, is better than she who is slower to anger and is more stubborn in turning to seek for pardon. As for her who always refuses to seek for pardon or who seeks it without sincerity, she has no reason to be in the monastery, even if she is not expelled from it. Wherefore, refrain from harsh words; if they fall from your lips, do not think shame with the same lips that caused the hurt to utter words of healing. When, however, the needs of discipline compel the speaking of harsh words for the controlling of the younger inmates, you are not required to ask their pardon even if you feel that you have gone somewhat too far; otherwise, in observing too much humility towards those whose duty it is to be subject to you, you will undermine your authority in controlling them. But still you must seek pardon from the Lord of all, Who knows how great is the goodwill and love you have even for those whom you rebuke, perhaps, with undue severity. The love you bear each other ought, however, not to be carnal, but spiritual, for the things that immodest women do even to other women in low jests and pranks ought not to be done, not only by widows and chaste handmaidens of Christ following your holy way of life, but by Christians at all, be they married women or maidens destined for marriage.
14. Lites aut nullas habeatis aut quam celerrime finiatis, ne ira crescat in odium et trabem faciat de festuca et animam faciat homicidam. Neque enim ad solos viros pertinet, quod scriptum est: Qui odit fratrem suum, homicida est, sed sexu masculino, quem primum deus fecit, etiam femineus sexus praeceptum accepit. Quaecumque convicio vel maledicto vel etiam criminis obiectu alteram laeserit, meminerit satisfactione quantocius curare quod fecit, et illa quae laesa est, sine disceptatione dimittere. Si autem invicem se laeserint, invicem sibi debita relaxare debebunt propter orationes vestras, quas utique quanto crebriores tanto sanctiores habere debetis. Melior est autem, quae quamvis ira saepe temptatur, tamen impetrare festinat ut sibi dimittat, cui se fecisse agnoscit iniuriam, quam quae tardius irascitur et ad veniam petendam difficilius inclinatur. Quae autem numquam vult petere veniam aut non ex animo petit, sine causa est in monasterio, etiamsi non inde proiciatur. Proinde vobis a verbis durioribus parcite; quae si emissa fuerint ex ore vestro, non pigeat ex ipso ore proferre medicamenta, ex quo facta sunt vulnera. Quando autem necessitas disciplinae minoribus cohercendis dicere vos verba dura compellit, si etiam in ipsis modum vos excessisse sentitis, non a vobis exigitur ut ab eis veniam postuletis, ne apud eas, quas oportet esse subiectas, dum nimia servatur humilitas, regendi frangatur auctoritas. Sed tamen petenda est venia ab omnium domino, qui novit, etiam eas, quas plus iusto forte corripitis, quanta benivolentia diligatis. Non autem carnalis sed spiritalis inter vos debet esse dilectio; nam quae faciunt pudoris inmemores etiam feminis feminae iocando turpiter et ludendo, non solum a viduis et intactis ancillis Christi in sancto proposito constitutis sed omnino Christianis nec a mulieribus nuptis nec a virginibus sunt facienda nupturis.
15. Let the superior be obeyed like a mother, with all due honour, so that you offend not God through offending her; much more should you obey the priest who has charge of you all. Upon the superior particularly will fall the responsibility of seeing that all these regulations are carried out and, if anything is not carried out, of not carelessly passing over the offence, but of applying the remedy to heal and correct it; she may, further, refer to the priest-in-charge any matter that goes beyond her province or power. But let her think herself fortunate, not in having authority to rule, but in having the love to serve. a In honour in the sight of men let her be preferred to you; in the sight of God let her be beneath your feet. Towards everyone let her show herself “a pattern of good works.” b Let her “warn the unruly, comfort the feeble-minded, support the weak, be patient to all.” c Let her be cheerful in maintaining discipline and fearful to impose it; and although both are necessary, vet let her endeavour to be more loved by you than feared, always bearing in mind that she has to render an account of you to God. d Wherefore, by yielding her greater obedience, have compassion on her as well as on yourselves, because the higher her position is among you, the greater is the risk she runs.
15. Praepositae tamquam matri oboediatur honore servato, ne in illa offendatur deus, multo magis presbytero, qui omnium vestrum curam gerit. Ut ergo cuncta ista serventur et, si quid servatum non fuerit, non neglegenter praetereatur, sed emendandum corrigendumque curetur, ad praepositam praecipue pertinebit, ita ut ad presbyterum. qui vobis intendit, referat quod modum vel vires eius excedit. Ipsa vero non se existimet potestate dominante sed caritate serviente felicem. Honore coram hominibus praelata sit vobis, coram deo substrata sit pedibus vestris. Circa omnes se ipsam bonorum operum praebeat exemplum. Corripiat inquietas, consoletur pusillanimes, suscipiat infirmas, patiens sit ad omnes; disciplinam libens habeat, metuens inponat. Et quamvis utrumque sit necessarium, tamen plus a vobis amari appetat quam timeri, semper cogitans deo se pro vobis reddituram esse rationem. Unde magis oboediendo, non solum vestri verum etiam ipsius miseremini, quia inter vos quanto in loco superiore, tanto in periculo maiore versatur.
16. May the Lord grant you to observe all these rules with love, as those whose affection is set upon spiritual beauty and who are fragrant with the sweet savour of Christ in your good conduct, e not as bonds women under the law, but as free women under grace. f In order, however, that you may examine yourselves in this treatise as in a mirror and may not neglect any point through forgetfulness, let it be read to you once each week, and when you find yourselves practising the things written in it, render thanks to the Lord, the giver of every good gift. But when any one of you perceives herself deficient in some point, let her lament the past and take precautions for the future, praying both that her trespass may be forgiven and that she may not be led into temptation. a There have come to me two young men, Cresconius and Felix, declaring themselves members of your community, who have reported to me that there is some disturbance and dissension in your monastery because certain brethren are extolling grace to such an extent that they deny the freedom of the human will and, what is more serious, assert that on the day of judgement God will not render to every man according to his deeds.
16. Donet dominus ut observetis haec omnia cum dilectione tamquam spiritalis pulchritudini amatrices et bono odore Christi de bona conversatione fraglantes, non sicut ancillae sub lege, sed sicut liberae sub gratia constitutae. Ut autem vos in hoc libello tamquam in speculo possitis inspicere, ne per oblivionem aliquid neglegatis, semel in septimana vobis legatur, et ubi vos inveneritis ea quae scripta sunt facientes, agite gratias domino bonorum omnium largitori: ubi sibi autem quaecumque vestrum videt aliquid deesse, doleat de praeterito, caveat de futuro, orans ut sibi debitum dimittatur et in temptationem non inducatur.