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Chapter 280HildE.1.280

R280: Hildegard von Rupertsberg an Mönchskonvent von Höningen

A Vision of Benedict’s Spirit

Hildegard introduces her visionary witness to the grace at work in blessed Benedict.

On the Rule of Saint Benedict. Hildegard. And I, a poor little woman in form and unlearned in human teaching, have looked toward the true light and the memory of blessed Benedict, in response to your request. So that those things in the teaching of his Rule which are more difficult and obscure to the understanding of people might be made clear to me through the grace of God. And I heard a voice from the true light speaking to me. The most luminous gifts and the hidden breathings of the Holy Spirit worked in blessed Benedict. So that his mind burned with the love of God. And in virtue he shone like the dawn.

The Grace and Balance of Benedict’s Rule

Benedict’s teaching is shown to be Spirit-inspired, balanced, and complete in holiness.

nor did he carry out any diabolical persuasion of his craft in his works, for he himself was soaked through with the grace of the Holy Spirit in this way. because in no work of his, as in the blink of an eye or the twinkling of a moment, did he lack the power of the Holy Spirit. He was also a sealed spring, who poured forth his teaching in the discernment of God. with a sharp nail of teaching, driven neither too high nor too deep, but fixed in the middle of the wheel. so that it's within reach of everyone, whether strong, struggling, or weak. From it, each one can drink according to their own ability, as is proper. And this circling wheel is the power of God. Through it God worked in the ancient holy ones, even as far as Moses, who gave the law to the people of God. And through it God was at work also in other most holy men. The nails of whose labors were fixed into so great a height that the common people could not grasp it. Blessed indeed, this blessed one drank in his teaching most gently in the fear of God, and in piety he taught the precepts of God. And in love he established the wall of holiness and of the rule. And in chastity he was a stranger to all the pomp and pleasures of this earthly age. And because he himself lived in fear and piety, in love and chastity he wrote his teaching! Therefore nothing needs to be added to his teaching, or taken away from it.1 because nothing is lacking in it! because it was made and completed in the Holy Spirit. And because he was a son of the dove,2 'Listen, O son, to the precepts of your father,' he used to say.3 And for this very reason he was also full of the holiness of the aforementioned virtues.4

Before Benedict and After

Hildegard contrasts pre-Benedictine instability with the ordered silence and discretion of his Rule.

Just as Moses was the gentlest of all men who dwelt on the earth.✦5 And what this one says, as a devoted father, is to be received as such.6 Some monks scatter themselves in a variety of behaviors. This is clear to those who think about it. And so, according to the merits of their own works, they will be given their reward. For before the times of this blessed father—7 monks weren't confirmed by any fixed rule.8 They wandered here and there in various uncertainty and instability. They are without certain guidance and a fixed placement. Therefore, describing in person the vices of instability in the conduct of those men. He warns that their way of life should be avoided by faithful monks. But for those who truly follow his teaching, because of the weight of silence, the permission to speak should be granted rarely. That is, then, when something comes up in their consultations. Certain things must be done in business matters or in greater necessities. With permission given, they should speak with one another and not individually, and confer moderately and briefly on what is necessary. And then, after a signal has been given. Let everyone keep silent in silence, according to the customary manner. Because the same blessed one had not fixed this permission beforehand at a set hour on any given day. But he kept it in his own authority, as was fitting. For he did not give this permission to speak. Unless compelled by some just necessity or some pious benefit. But because it is almost inhuman for a person always to be in silence and not to speak. The same father grants this in the authority and discretion of the abbot. Just as he grants very many other things to him.

Night Vigils and Winter Rest

The Rule’s wise ordering of night vigils, sleep, and bodily health is explained.

so that he may provide a suitable hour for his disciples at which they may speak with one another about whatever is proper and necessary. and so that they aren't worn down by an unregulated silence. because after such permission to speak with one another, they could be admonished and called back more fittingly and more strictly to the silence of quiet. But what he says: in wintertime. that is, from the first of November until Easter, following a reasonable reckoning, they are to rise at the eighth hour of the night, so that they may rest a little longer past midnight. and rise again, having already digested. This is the reason. Because whoever keeps watch for a third of the hours of the night in winter, or whoever sleeps through a third of the hours of the night and the day in winter, is not weakened in the brain or in the rest of the body, either by these vigils or by this sleep. Since a person who either keeps watch beyond measure or sleeps beyond measure incurs weakness of mind and body. And so those who have slept will rise to the vigils, their food fully digested.9 Because the food has been eaten and the drink taken.10 through such lingering hours, now turning upon itself into something else.11 Someone needs to get up. because wakefulness of that kind brings health to a person when they shake off sluggish sleep,12 and when they have purified themselves. Because if a person sleeps too much, they'll easily fall into fevers, and through an inner heat they'll feel the stirring of their own flesh. but so as to defend themselves from these things. and so as to serve God faithfully, they should carry out the exhortation of the pious father with a willing spirit.

Night Office, Readings, and Memory

The structure of nocturnal psalmody, readings, and meditation is unfolded, especially memorization of Scripture.

And what follows. What remains after the night vigils should be added by the brothers who need something from the psalter or from the readings for their meditation. This is a warning that they shouldn't give themselves over to sleep or idleness afterward. But this should be done cautiously, for the good of the soul. This winter interval is to be arranged however the time then permits. until the morning praise begins as day is now dawning. After the night vigils — that is, once the nocturnal psalms are finished — he's arranged for an interval to be kept through the meditation of prayers or readings. But soon he speaks about the summer interval. From Easter up to the aforementioned kalends of November, the hour for holding the vigils is to be arranged in this way. so that the brothers may go out for the necessities of nature after a very brief interval, once it has been watched over.13 then the morning prayers, which are to be said as the light is already dawning, should follow shortly after. In these words, then, it should be noted that she makes no distinction between summer and winter — namely, in the three readings, and also when only one is said.14 The brothers did not go back to their beds to rest after the night vigils or after the morning prayers. but in this way they observed the night vigils after midnight in both seasons. so that, already singing the praises, they might see the dawning day. And they were not burdened by the rightly ordered arrangement, but they rejoiced in it. Because even after a rest was taken longer than the middle of the night, and then they had shaken off sleep, the person keeping vigil afterward is not weakened in his strength for these vigils, as was said above. But what he says afterward with which words— once the verse has been said, let the abbot bless. She does not indicate that the Lord's Prayer is to be sent ahead there. Just as nor does she write there about the first nocturn of the Lord's Day in this manner. Once six psalms have been sung, as we said above, and the verse, with all the rest seated in order on the benches, Let four readings from the book be read, as we said above. Nor where she speaks about the second and third nocturns. Because once the third nocturn is finished, she says… And once the verse has been said and the abbot has given the blessing… Let another four readings from the Lord's Prayer be read there, making no mention of it, so that it doesn't seem like an interruption.15 But once the six psalms of the second nocturn of the private day are finished, she says… After these, a reading from the Apostle follows, to be recited from the heart, and after that, in place of those three readings, let one from the Old Testament be read from memory. And then again, let one reading from the Apostle, recited from memory, follow. By this she shows that when the brothers have devoted themselves to the readings and to meditation, they should entrust to their memory those things in divine Scripture that are necessary. So that when the right time has come and when necessity itself has arisen, without any written text they may bring those things into the open. Just as they will also recite the aforementioned readings from heart and from memory — that is, without a book — because they are brief. Lest they endure hindrance in the brevity of their readings. If they have at hand neither a codex for reading nor light for seeing. But it is silent about these things in the daytime hours of the divine work. This is so for this reason: because she leaves it to their own judgment. Either from the heart or from memory. Or, in a codex, by daylight, the chapters — that is, the aforementioned readings — let them bring forth. Since they'll face less hindrance then on account of the shining day. But on the Lord's days and on other solemnities, after the night hours, commanding the gospel to be read. She wants the message to be understood at every time, namely as much in the night as in the day. God's message is to be heard and fulfilled. And through it God is to be served. And so that, once the gospel has been heard, the monks may remember that gospel.

Ending the Office and Daily Rhythm

Hildegard explains how the divine hours end, how prayer is brief in community, and how the Lord’s Prayer closes the office.

Look, we have left everything and followed you.✦ And this too is her intention. So that if anyone, on account of a shortage of priests or the preoccupation of someone with some hindrance — — cannot have mass or be present at mass on that day, let the gospel, read and heard, be enough for that person. And what she says when the gospel has been read — once the blessing has been given, that is, in the customary prayer — let them begin matins. This interval for the meditation of prayers or readings she does not show is to be observed. Nor on these days does she forbid the brothers, once morning prayers are finished, from going back to bed to rest. But if time allows, so that if they rose earlier, because they're worn out by the length of the night office and the divine service, she leaves it to their own judgment to go back to their beds in silence. For she refuses to have these things done. Those things she openly forbids. And what she urges to be done. She makes these things openly known. But the matters about which she keeps silent in this way, however— she leaves to the judgment and discretion of the abbot and the brothers. And so at the end of the nocturnal, matutinal, and diurnal hours of divine service, after the Kyrie eleison, she specifies that the Lord's Prayer is to be said. where she says: But for the rest of the prayers to be said, let the final part of that prayer be spoken, so that all may respond. But deliver us from evil.✦ And she does not indicate that a collect is to be said at that point. because of the line, 'But deliver us from evil.'✦ And he says that in this way the nighttime vigils are to be brought to an end, and again, 'It is finished.'✦ And again, there are Masses. No collect is appointed, so that weariness may be lifted from those at prayer. And this, lest the aforementioned Lord's Prayer be led into neglect. since it does not find a prayer more precious than the Lord's Prayer. through which the divine service is to be brought to its close. But then, at the end of compline, he adds the following. Lord, have mercy. Let there be a blessing, and let Masses be celebrated. That is, the particular blessing which has been in use up to this time. And as it says: Let us always be mindful of what the prophet says. Serve the Lord with fear.✦ And again: Sing psalms wisely.✦ This is what she means by it. because he had shortened the divine service. so that it may then be carried out with joy and without weariness, zealously — because it's known to be brief. and because where the distinction is drawn out at length — the spirit may equally be sustained by those singing the psalms. but where it is brief — let it go forward to the spirit, not by lingering over it. Idle chatter in the divine office before God is treated as if it counts for almost nothing. For it is fitting that someone standing before the king — before the blessed Benedict himself, who confesses him — should address him with reverence. Afterward she adds the following. In community, however, prayer should be kept short altogether. For she used to urge that prayer be said before each of the canonical hours. Because when in what follows she orders that the kiss of peace not be offered to a guest until prayer has been sent ahead. How much more, then, must almighty God be greeted with prayer first! Prayer must be offered first — and briefly! Lest perhaps those who afterward persist in psalmody attend less to the psalmody itself.

Sleeping, Clothing, and Monastic Necessities

Monastic sleeping arrangements, garments, and correction of faults are described.

when they've been worn out by a long prayer said ahead of time. That the monks should receive pallet-beds, according to the manner of life, at the discretion of their abbot. This becomes clear when she speaks about the brothers' garments, where she says, however, that straw-mats should suffice for beds. a mat, a blanket, a coverlet, and a pillow.16 Let them sleep fully dressed. namely, in a single simple garment — the one closest to a person's skin — so they don't lie down naked, which was once woolen. and not dressed in a double garment. because they wouldn't be able to endure that. They are girded with belts or ropes, so that the garment they sleep in doesn't slip off them. And so they don't appear naked like that. And she also says this. If any brother is stubborn or disobedient or proud, and so on. And immediately she adds: If he understands what kind of punishment it is. Let him be subject to excommunication. Not the kind pronounced by priestly authority under the stole. But with that excommunication by which someone is separated merely by simple words from the fellowship of the brothers, whether in the refectory or in the divine office in choir — or in the dormitory, or in similar situations — he is separated. For this punishment brings a heavier burden of confusion and shame to those who understand than any bodily punishment does. Since bodily discipline need not be applied to those who understand, so that they may be subjected to it — But if he is wicked, let him be subjected to bodily punishment. That is, let him be punished either by beatings or by other bodily corrections. because words, but not the fierce bites of the flesh, scarcely lead such a person to correction.

Obedience, Cellarer, and Departure Blessings

The duties of the cellarer, the blessing of those departing, and meat for the sick are regulated.

And this is what she says about the monastery's cellarer. Let him provide the brothers their appointed provisions without any kind of delay. That is, without the prescribed measure of a fixed arrangement. This is also understood in the type. ty. Which is up to you. et in po. Which is authority. That is, the cellarer must not say to himself, You have the power to give or withhold wherever you wish. So that he may give more and better food to whomever he chooses. Or supply less and worse food to whomever he chooses. Just as laypeople in the courts of princes sometimes are accustomed to do — those who distribute provisions there. And he must not seize this authority, because he would not provide more to the one in need than to the one who is not in need of provisions.17 For he will give more to the one who is in need than to the one who is not in need. Nor, in giving what must be given, will he cause any delay or hesitation. Afterward the following is added. When someone is about to go out for the Sabbath from the week, let him clean up. With brooms, let him sweep away filth and dust wherever needed. And again. The feet of the one going out himself, however, should be washed just as much as those of the one who is about to enter. Let all wash them, namely, by the command. And then: One hour before the meal, let the one departing receive a mixed portion — that is, a light lunch.18 This means bread and drink. Bread dipped in drink for the purpose — which are the offerings.1920 Because there the bread is mixed with the drink. And afterward: Let the one going out receive a blessing — that is, a prayer. And soon it follows. Once the blessing has been received, let her go in. That is, with a suitable prayer. Then she says: But let the eating of meat be granted altogether to the weak and infirm, for their recovery.21 She means the meat of four-footed animals as well as of birds. And she is not including any meats that people ordinarily eat. But once they have recovered, let everyone abstain from meat as usual.

Meals, Reading, and Abstinence

Dietary rules, mealtime reading, and the distinction between meat of four-footed animals and birds are clarified.

Specifically, from the meat of four-footed animals. Because healthy people weren't used to eating those meats or their juices. But the sick may. Those in good health, however, would eat the flesh of winged birds, because they are clean and don't stir up burning desire in those who eat them.22 Then she adds: Let them also anticipate the canonical hours — that is, in their meals. That is, the hours established in the Rule. So that, indeed, before others and more often, the elders as well as the children receive lunch and finer food. And again she says: And so, having received the blessing, let him go on to the reading. That is, the blessing of prayer. And soon it follows. Nor should anyone there presume to ask about that same reading or anything else from another source. Lest an opening be given, unless perhaps the superior should wish to say something briefly for the sake of edification. Because at that time the one who was set over the others there would offer words of salvation from the same reading to those present before they departed from one another, since at that time there were few of them.23 But afterwards, as the community grew, they avoided this so that on this occasion they wouldn't break out into idle words. The brother who is the weekly reader should receive the mixed drink, as was said above, before he begins to read, on account of Holy Communion. Because in the time of blessed Benedict, one who was about to read at the table served as though he were ministering to God at the altar. Since he was about to utter holy words. On the Lord's Day they received Communion. But then he ate lunch. Lest, while fasting, he might feel a weakness of heart in the reading. In this the aforementioned father also wished it to be understood that each faithful person, after receiving the Eucharist, should observe himself more cautiously and more diligently than usual in all things. But what she now adds below — two cooked side dishes should be enough for all the brothers. These side dishes refer to those foods that are placed at the fire and moved back and forth with a small stick here and there, so they don't burn. And what follows, she says — if there are fruits or sprouts of legumes available, let a third dish be added as well. Fava beans and peas. And she shows other vegetables of this kind, freshly gathered from the field, just as apples are plucked from trees. And she orders those not to be cooked, but stripped of their bark, to be served to the brothers as a third course. Fish also, or cheese, or eggs are to be understood as belonging to the third course. And they exist in grace. And the devout father did not name these things. Because he foreknew that the monks would not abstain from these things. And for this reason he did not forbid these things, since he did not name those others either. Afterward she writes again. Everyone should completely avoid eating the meat of four-footed animals, except for those who are weak or sick. Where flying creatures are concerned, she says nothing. For she does not forbid their consumption by the healthy. For the same father, because in his time the way of life of monks was rough and still almost unfamiliar — he was reluctant to forbid them the eating of meat altogether. Whence he was allowing them to use the eating of flying creatures. Then she says: So that it may be seen by him or by all, until, God's work having been completed, he repent with public satisfaction.

Public Faults and Secret Confession

Public satisfaction for grave fault is contrasted with secret confession and obedience in food and prayer.

Prostrate, seeking pardon. And again — yet in such a way that the guilty one makes amends for this. That is, by prostrating himself on the ground. Afterward, the following is added.24 The hour at which he'll have wanted this thing that he previously refused.25 Or let him receive nothing else at all until he has made fitting amends, since on account of his contempt any necessary thing will be denied to a shameless brother.26 until, through repenting, he shows the amendment that humility demands. And again. Then, in view of all the brothers' example, so that they may pray for him — namely, to God, whom he has offended by his own serious faults. And soon again. And let them carry this out until he blesses them by greeting in public and by provoking them to humility. And then, unless through atonement — that is, by casting himself on the ground, seeking pardon there by throwing down his own body, humiliated before all — let him submit to a greater punishment. Namely, before them in the provocation of his own flesh. But what he says: If the soul has truly been the hidden cause of sin — that is, if a brother has secretly transgressed in some matters. Or if someone has secretly committed some sin, let them reveal it only to the abbot or to the spiritual elders. by confessing the burden of sin and so obtaining indulgence.27 And let them add28 this very thing that each one offers let them suggest to their abbot! and let it be done with their blessing and consent. None of the brothers therefore ought to avoid entirely the regular and common food and drink provided for them in the community of their brothers, regularly and in common. unless he has his abbot's permission. nor when the brothers are engaged in their shared prayers or duties. he will withdraw from them of his own accord. unless his own spiritual father has granted him leave. But concerning any regular and common food and drink set before him according to rule and in community in the gathering of his brothers. he will not be permitted to withhold any portion from his own body. and certainly not in such a way that a cry of gossip arises from it. In this way he will follow the common custom of the monastery according to the rule, humbly and without complaint, everywhere. Afterward she writes as follows. No one should presume to eat outside the monastery, even if someone presses the invitation on them. unless it happens that his own abbot has given him a direct order. But if he does otherwise, let him be excommunicated. By excommunication — through which a stubborn and disobedient brother is separated from the communion and fellowship of his own brothers, as was also stated above — he is cut off until he makes satisfaction. And she says: When the work of God has been completed, let everyone go out in the greatest silence.

Guests, Washing of Feet, and Monastic Clothing

Guests are to be received with prayer and humility, and monastic clothing is carefully regulated.

Let it be done with reverence toward God. so that as they go out they bow down reverently. and so that they carry reverence into their other tasks as well. as though they were in the service of God himself. Let them not give in to any wantonness or excess. Then it is brought in. So when a guest has been announced, let him be met by the prior or by the brothers, with every duty of love. And first of all, let them pray together. That is, all whoever they may be who are brought to the church for worship. So that the brothers pray to God, and don't break their order by being with the same guests. But they, seeing the way of life of these guests, should become better themselves. And again: With head bowed or with their whole body prostrate on the ground. Let Christ be worshipped in them, Christ who is also received among them. Because when guests arrive, Those who receive them at that point, or when they depart, and who bless them by accompanying them on their way.29 or they will bow down before them out of reverence for Christ, or they will seek forgiveness in their presence. as though Christ himself were present. She then adds the following.30 And after all this, every kindness is to be shown to them. That means both in friendly and sociable conversation and in meeting every bodily need they may have.31 And again: The abbot is to pour water over the guests' hands as an act of humble service. And both the abbot and the congregation are to wash the feet of all the guests. That is, those guests to whom the abbot assigns the same task. For when blessed Father Benedict had received guests who were about to eat,32 he stretched out water for their hands. And when they had risen from the table, he washed their feet.✦ And this was done for the example of the Son of God, which he showed to his disciples at supper. except for the women, whose feet he didn't wash.33 but he showed them contempt for the world both in his attire and in his holy conduct. For at that time the monks did not yet perceive the turmoil of strangers arriving. but those who approached them sought Christ and nothing else there. whom they also found there in his holy works. And the same one goes on in this way. Let clothing be given to the brothers according to the quality of the places where they live, or the temperateness of the air.34 She shows the brothers that garments are to be given according to what they can endure. And so that they may also be without murmuring. For where a region has such great cold that people in their necessity cannot bring themselves to go without warm garments— they will avoid excess in those things. As much lamb's wool and lambskin as lamb's-wool thread for a tunic — as clothing for monks these please the heavenly Judge. What follows next comes soon as well. We, however, believe that in moderate climates a cowl and a tunic for each individual monk are sufficient. A cowl — that is, ample and reaching down to the ankle. The sleeves are short, extending only a little past the hand. There are also two gussets on each side, under the armpit, flowing downward.35 To which a hood was attached from above. This is the distinctive sign of a monk. It signifies that the monk should not look to the right or to the left toward the world, since he has that hood over his own head.3637 The tunic, however, is woolen and somewhat narrower than the cowl. But around the legs it is somewhat wider, extending down to the feet. The arm-bands are neither very wide nor very narrow as they extend toward the hands.38 However, with a single gusset on each side, descending downward beneath the armpit, where the tunic above lacked a hood. And then: The abbot should determine the length, so that the garments are not short like those of certain lay people, but come down to the ankle. because they did not wear breeches in their cell. For this reason she adds the following. Those who are sent on a journey are to receive breeches from the vestry. And when they return, they are to wash them and put them back in the same place. Whereby it can be understood. because monks live under the authority of the same father. they didn't wear breeches except when leaving their cell. For because the general run of people didn't wear breeches at that time. For this reason the same father, on account of people's customs and as a sign of childlike simplicity and humility, had them remain in their cell. He didn't allow his disciples breeches. But to those going out, whether on horseback or on foot, he granted them for the sake of chastity and for the sake of manly decency and people's respect. But now, in this time, since people's customs show themselves to be what they are. it is not displeasing to God if monks, to avoid the blasphemy of unchastity that they could experience in the nakedness of the flesh.39 Let them use undergarments. so that those who are naked in the flesh, touching flesh, don't stir up memories of fleshly sins. And again: Let the straw bedding for the beds be enough — a mattress, that is, a blanket either made from coarse linen or from hemp. and shaped almost like a sack. and filled with a certain kind of straw and placed like that on top of the mattress, which the monks used in place of a bed covering. and a woolen blanket, that is, made from wool. which they would spread over the bed during the day for the sake of decency. And the covering with which they would cover themselves at night when they wanted to, Immediately she says: Let them be given by the abbot all the things that are necessary! And she adds: A belt—that is, what they were girded with over their tunic so it wouldn't slip off, since they slept without undergarments. And a band worn against the skin, from which boots were fastened and hung down. And she continues shortly after: A cloth, like a handkerchief, made from linen, with which they wiped away the sweat flowing from them while they labored at their work.

Priests Turning Monks and Monastic Stability

The reception of priests into monastic life and the importance of stability, obedience, and humility are stressed.

After this she says: And with the offering, they are to wrap the petition itself and the boy's hand in the altar cloth. where this is to be understood: because the parents' petition for the boy was commended to the letters as testimony and confirmation when they offered him to God. just as the one who promised his own stability and conversion and obedience before God and his saints in his consecration, as is shown above. And then: If anyone from the order of priests asks to be received into a monastery, don't give consent to him too quickly. The priest in question is one who held a provostship, an archpriesthood, or a parish. Because of that same office, such a person will scarcely be able to bring his own mind into submission. But not a bishop, because it would be unbecoming for the leader of people's souls, who has also become the abbot's teacher, to be subjected to the abbot. he would be subjected to the abbot. But if this man wishes to convert, let him be alone, in penance, without subjection to authority. let him be alone, in penance, without subjection to authority. Then something further is added below. And if perhaps it was because of ordination or for the sake of some other matter. In the monastery. That is, whether in the obediences and duties of the inner life, or in the business affairs of the outer life, there are certain matters there that must be handled through counsel. Now that he has entered the monastery, let him keep in mind that it is a place whose purpose is a life of humility and subjection. For it is a good and lofty rank that he acquires for himself. It is the very place he is about to enter. Now that he has received the monastic habit in the monastery, let him hold it before the eyes of his heart — the habit that shows his contempt of the world. Not the rank that was granted to him out of reverence for his priesthood. That is, let him not dwell on the fact that he previously held the position of teacher. That is, he was once a teacher and a leader among the people or in the clergy, and he shouldn't think of himself as wiser, more learned, quicker in speech, or more cautious than the other brothers who grew up with him in the cloister. Since he himself lived in the world and clung to secular affairs, and passed through them all. But rather, because of his voluntary conversion, since he freely submitted himself to the discipline of the rule, And out of reverence for his priesthood, he will set a good example of holiness for the others and show that he keeps himself in obedience and submission in all things. And the same father then says: If, however, he later wishes to confirm his stability, such a willingness should not be refused. And then, not only should he be received if he asks to be joined to the community, But he should also be encouraged to stay, so that others may learn from his example. And because in every place one Lord is served, one King is served in the ranks.40 Therefore, what the devout father wrote earlier — The novice to be received should promise, in the oratory before everyone, concerning his own stability. And what he soon brought forward — concerning which promise he should make a petition in the name of the saints whose relics are there. And what he says here — Let such a willingness not be refused. And afterward, let him also be urged to stand firm. And again, because in every place the one Lord is served. This is how he wanted it to be understood. For if any monk has left his own monastery in which he had promised his stability and his request, as written above. by any occasion of his own instability, whether secretly or boldly he has gone out, and so has arrived in distant provinces. And if in that same place he has seen a monastery of his own way of life. to which he has been led by penitence, and has wished to remain in stability, and has asked to be received through confirmation. then, if he is worthy. Even if, because of the length of his pilgrimage, he doesn't have commendatory letters and can't get them, it will be better for him to be received than to be refused entry. Because if he's not received, perhaps — whether oppressed by weakness, infirmity, old age, or any other burden, or worn down by the length of the journey and the return to the monastery he'd left — he'll be driven to despair. He'd return to the world and remain in the world! And in that way he'd perish in soul and body. But nevertheless it's far more beneficial for him to return to his own monastery — the one he left without his spiritual father's permission — if he can in any way do so, or to seek pardon. than to remain obstinately in a strange one. That is, of course, provided he knows there's monastic discipline and religious life there.41 The same father affirms this in what follows, saying: But let the abbot be careful never to receive a monk from another known monastery to live there without the consent of that monk's own abbot or commendatory letters. He does not want monks who are bound by the above-mentioned stability and vow to be moved from place to place at their own whim, without permission! But rather, let them keep their vow with firm resolve. Then she continues: Nor should he let the occasion of the priesthood make him forget the obedience and discipline of the Rule! But let him grow more and more in God. And let him always keep before his eyes the place where he entered the monastery!

Priestly Humility and Final Exhortation

Monks in priestly office are urged to humility, remembrance of the absent, discipline of children, and joyful observance of the Rule.

Beyond the altar service itself — What is said: A monk ordained as a priest in his own monastery shouldn't be proud of his priesthood. but with devout devotion he should hold that place of lowliness and submission before the eyes of his heart, by which, following the example of Christ, he took up the monk's habit, and embraced contempt of the world. Because from that hour he subjected himself to serving both God and others. And furthermore, let him consider with a humble mind that he has made himself a servant and minister of God. when he subjected himself to the servitude of the altar. Therefore he will show himself more humble and more submissive in everything. For he will not only take to heart that he assumed the monk's habit humbly and devoutly—and therefore consider himself worthless and obedient in all things without pretense—but also that, because of this, he subjected himself to God in the office of the altar. From now on he will count himself humble and gentle and utterly lowly in his own estimation. And she adds further. But wherever brothers cross his path, let a younger one ask a senior for a blessing—that is, as it were in greeting—for he will show that he has subjected himself to his senior in all humility. Then she also says: And at the last prayer, let there always be a remembrance of all who are absent from God's work. The last prayer of God's work is understood to be the Lord's Prayer. For it says above, through the same prayer, God's work is brought to completion, as it shows there. namely, let litany and the Lord's Prayer and the Mass take place, because the disciples of this blessed father, when they were saying the same prayer — but deliver us from evil. Concerning those who are absent, they added: And as you remember your servants, our brothers who are absent, commemorating them in this. For they did not yet have the full cycle of collected prayers at that time. And so they frequently ended the divine service with the Lord's Prayer. Afterwards, however, she says. For children, indeed, up to the fifteenth year of age, let there be diligent discipline. And let guardianship be exercised by everyone. And this is why she says it. Since when a boy is below his fifteenth year, he is tender in body. He's tender in body, and tender in spirit as well. And at the same time, he's afraid. And he can be turned toward whatever good things you offer. He doesn't dare talk back insolently to those who correct him. But once he's reached his fifteenth year, he's now blooming in his youth like a tree that produces blossoms. And his marrow and blood are growing strong in him. And so the strength of his spirit rises up from within. So much so that he scorns to accept and endure boyish corrections as he once did. But in the end, the blessed father affirms all these things in this way. For those who do these things, the eternal kingdoms will be opened. Because everything written down in this rule is neither too relaxed nor too strict. But they look to the right and not to the left. Therefore, those who keep these things soon lead them to heavenly realities.42 So here I am — a poor woman, in feminine form.43 I have heard these words about wisdom. Which, obscure in words, taught me the rule of the aforementioned blessed father Benedict. …so that I might bring those things forth plainly. Whence the gentle— the meek.✦ Let those who fear God hear these things. Let them take them in with a devout heart. And let them receive them with humble devotion.

Read the original Latin

De regula sancti Benedicti. hildegardis. Et ego paupercula feminea forma et humano magisterio indocta ad uerum lumen et ad memoriam beati benedicti secundum peticionem uestram prospexi. quatenus ea quę in doctrina regulę ipsius intellectui hominum difficiliora et obscuriora sunt mihi per gratiam dei manifestarentur. Et audiui uocem a uero lumine mihi dicentem. Lucidissima dona et mistica spiramina spiritus sanctus in beato benedicto operatus est. ita quod mens ipsius in amore dei ardebat. et in uirtutibus ut aurora rutilabat.

nec suasionem diabolicę artis in operibus suis perfecit. Ipse enim gratia spiritus sancti hoc modo perfusus erat. quod in nullo opere suo uelut in puncto momenti et ictus oculi. uirtute spiritus sancti carebat. Fons quoque clausus fuit qui in discretione dei doctrinam suam effudit. cum acutum clauum doctrinę nec nimis in altum nec nimis in profundum. sed in medium rotę fixit. ita ut unusquisque siue fortis siue imbecillis siue infirmus sit.

ex ea secundum possibilitatem suam bibere competenter possit. Rota autem hęc circuiens potestas dei est. qua deus in antiquis sanctis usque ad moysen qui populo dei legem dedit operatus est. et qua etiam in alijs sanctissimis uiris operabatur. quorum clauus laborum in tam altam altitudinem infixus erat ut communis populus illum capere non ualeret. Beatus quippe benedictus doctrinam suam in timore dei mitissime hausit et in pietate precepta dei docuit. et in caritate murum sanctitatis regulę constituit! et in castitate omnibus pompis et deliciis terreni seculi peregrinus fuit.

Et quoniam ipse in timore et pietate. in caritate et castitate doctrinam suam scripsit! ideo nichil eidem doctrinę addendum uel auferendum est. quia ei nichil deest! quoniam in spiritu sancto facta et completa est. Et quia filius columbę erat. ausculta o fili precepta patris tui dicebat. et etiam idcirco sanctitate predictarum uirtutum plenus erat.

quemadmodum moyses uir mitissimus super omnes homines qui morabantur in terra. Quod autem ut pius pater iste dicit. monachi quidam in diuersitate morum se dispergunt. considerantibus apertum est. unde ipsis secundum merita operum suorum merces donabitur. Nam ante tempora beati patris huius benedicti. nulla certa regula monachi confirmati. diuersa incertitudine et instabilitate hac et illac uagabantur.

certo magisterio et certa locatione carentes. Quapropter ipse uicia instabilitatis morum illorum describens. ut uita eorum a fidelibus monachis deuitetur monet. Sed doctrinam eius uere sequentibus propter taciturnitatis grauitatem rara loquendi concedatur licentia. scilicet tunc cum aliqua in consilijs. aliqua in negocijs seu in maioribus necessitatibus agenda sunt. in inuicem et non sigillatim loquendo data licentia et modice ac breuiter conferant quę oportet. et deinde signo facto.

omnes in silentio secundum consuetum morem sileant. quoniam idem benedictus licentiam hanc statuta hora in qualibet die non prefixerat. sed eam in potestate sua quemadmodum oportuit habebat. Nam licentiam hanc loquendi non dabat. nisi aliqua iusta necessitate seu aliqua pia utilitate compulsus. Attamen quia fere inhumanum est hominem in taciturnitate semper esse et non loqui. idem pater in potestate et discretione abbatis dimittit. quemadmodum alia plurima ei concedit.

ut discipulis suis horam competentem preuideat. qua ipsi hęc quę honesta et necessaria sunt ad inuicem loquantur. et ne in indiscreto silentio tedio afficiantur. quoniam post huiusmodi ad inuicem loquendi permissionem conuenientius et seuerius ad taciturnitatem silentij admoneri et coerceri poterant. Quod autem dicit. hiemis tempore. id est a kalendis nouembris usque in pascha iuxta considerationem racionis octaua hora noctis surgendum est ut modice amplius de media nocte pausetur. et iam digesti surgant.

hoc ideo est. quia qui terciam partem horarum noctis in hieme uigilat. seu qui terciam partem horarum noctis et diei in hieme dormit. nec pro his uigilijs nec pro hac dormitione in cerebro aut in reliquo corpore debilitatur. quoniam homo qui aut supra modum uigilat aut qui supra modum dormit debilitatem sensus et corporis incurrit. Sicque dormientes ad uigilias digesti surgent. quia cibus commestus et potus sumptus. per tam morosas horas iam in aliud se uertens.

oportet ut homo surgat. quoniam et uigilię istę sanitatem homini inferunt cum ille inerti somno se excusserit. et cum se purgauerit. quoniam si homo supra modum dormierit. febres facile incurret. atque per interiorem calorem commotionem carnis suę sentiet. sed ut ab his se defendat. et ut deo fideliter seruiat exhortationem pij patris bono animo adimpleat.

Et subsequitur. Quod uero restat post uigilias noctis a fratribus qui psalterij uel lectionum aliquid indigent meditationi inseruiatur. monens ne aut sopori aut ociositati postea dediti sint. sed caute utilitati animę. hoc hiemali interuallo ita disposito secundum quod tempus tunc permittit. usque dum laus matutinalis illucescente iam die incipiatur. Hic post uigilias noctis id est psalmis nocturnis finitis interuallum haberi per meditationem orationum aut lectionum designauit. Sed mox de estiuali interuallo dicit.

A pascha autem usque ad supradictas kalendas nouembris sic temperetur hora uigiliarum agenda. ut paruissimo interuallo quo fratres ad necessaria naturę exeant custodito. mox matutini qui incipiente luce agendi sunt subsequantur. In his itaque uerbis notandum est quod tam in estate quam in hieme scilicet in tribus lectionibus et etiam cum una dicitur. fratres nec post nocturnos nec post matutinos ad lectos pausandum redibant. sed ita post mediam noctem nocturnas uigilias utroque tempore temperabant. quod laudes iam cantantes illucescentem diem uiderent. Et pro recto disposito temperamento non grauabantur sed gaudebant.

quia etiam amplius quam media nocte pausatione facta et deinde excussa. homo postea uigilans. in uiribus suis pro his uigilijs non debilitatur ut predictum est. Quod autem postea dicit quibus dictis. dicto uersu benedicat abbas. dominicam orationem ibi premitti non demonstrat. sicut nec illic ubi de primo nocturno dominici diei hoc modo scribit. modulatis ut supradiximus sex psalmis et uersu residentibus omnibus disposite per ordinem in subsellijs.

legantur in codice ut supradiximus quatuor lectiones. nec etiam ubi de secundo et tercio nocturno loquitur. quia finito tercio nocturno dicit. dicto autem uersu et benedicente abbate. legantur alię quatuor lectiones dominicę orationis nullam memoriam illic faciens ne interruptio ibi esse uideatur. Sed et finitis sex psalmis secundi nocturni priuati diei dicit. Post hos lectio apostoli sequitur ex corde recitanda et post hęc pro ipsis tribus lectionibus una de ueteri testamento memoriter legatur. et iterum deinde lectio una apostoli memoriter recitata uidelicet sequatur.

in hoc ostendens quod cum fratres lectionibus et meditationi inseruiunt ea quę in diuina scriptura necessaria habent memorię suę commendent. ita ut cum oportunum tempus institerit et cum necessitas se immerserit absque materiali scripto illa in medium proferant. quemadmodum et predictas lectiones ex corde et memoriter id est sine libro quoniam breues sunt recitabunt. ne in breuitate eorum impedimentum sustineant. si aut codicem ad legendum aut lumen ad uidendum in promptu non habuerint. Sed quod in diurnis horis diuini operis de his reticet. hoc ideo est. quia in arbitrio ipsorum dimittit.

quod aut ex corde et memoriter. aut in codice cum claritate diei capitula id est predictas lectiones proferant. quoniam minus impedimentum propter lucentem diem tunc sustinebunt. In dominicis autem diebus et in alijs sollempnitatibus post nocturnos euangelium legi precipiens. intelligi uult quod omni tempore uidelicet tam in nocte quam in die. nuncium dei audiri et compleri. et per illud deo seruiri debet. et ut etiam audito euangelio monachi illius euangelij recordentur.

ecce nos reliquimus omnia et secuti sumus te. et etiam hoc intendit. ut si quis pro raritate sacerdotum seu preoccupatione alicuius impedimenti. eo die missam habere uel missę interesse non poterit. lectum et auditum euangelium sibi sufficiat. Et quod euangelio lecto dicit. data benedictione scilicet in consuetudinaria oratione. incipiant matutinos.

hic interuallum ad meditationem orationum seu lectionum haberi non ostendit. nec in his diebus fratres finitis matutinis ad quiescendum ad lectos redire prohibet. sed si tempus permiserit. ita ut si maturius surrexerunt. quia in prolixitate nocturni et diuini seruitij fatigati sunt in arbitrium eorum ut ad lectos redeant silenter ponit. Quę enim fieri recusat. ea aperte interdicit. et quę fieri exhortatur.

illa aperte manifestat. hęc autem de quibus tali modo reticet. arbitrio et discretioni abbatis et fratrum dimittit. Vnde et in fine nocturnorum matutinorum diurnaliumque diuini seruicij horarum post kirieleison dominicam orationem dicendam manifestat. ubi dicit. ceteris uero agendis ultima pars eius orationis dicatur ut ab omnibus respondeatur. sed libera nos a malo. et ibi collectam dicendam esse non ostendit.

quia dicto sed libera nos a malo. dicit et sic finiantur uigilię nocturne et iterum et completum est. et iterum missę sunt. nulla collecta designata quatenus fastidium orantibus tollatur. et ne premissa oratio dominica in neglectum ducatur. quoniam orationem dominica oratione preciosiorem non inuenit. per quam diuinum seruicium terminetur. Sed et deinde in fine completorij subdit.

kirieleison. benedictio et missę fiant. illa uidelicet benedictio quę eo tempore hucusque in usu habetur. Et quod dicit. semper memores simus quod ait propheta. seruite domino in timore. et iterum psallite sapienter. in hoc intelligi uult.

quoniam diuinum seruicium adbreuiauerat. ut in gaudio et sine tedio studiose illud deinde perficiatur quia breue esse scitur. et quia ubi distinctio longa est. ad spiritum a psallentibus pariter sustineatur. ubi uero breuis est. ad spiritum non sustinendo procedatur. Garrulitates enim in diuino officio coram deo quasi pro minimo habentur. quoniam dignum est ut coram rege stans beato benedicto fatente ipsum honeste alloquatur.

Postea autem subinfert. In conuentu tamen omnino breuietur oratio. quoniam ante singulas canonicas horas orationem dici admonebat. quia cum in sequentibus iubeat quod hospiti pacis osculum non prius offeratur nisi oratione premissa. multo magis cum omnipotens deus salutandus est. oratio premittenda est et breuis! ne forte psalmodię postea insistentes. minus ipsi psalmodię intendant.

cum per premissam et prolixam orationem fatigati fuerint. Quod autem monachi lectisternia pro modo conuersationis secundum dispensationem abbatis sui accipiant. hoc manifestat cum de uestimentis fratrum loquitur ubi dicit stramenta autem lectorum sufficiant. matta sagum et lena et capitale. Uestiti dormiant. scilicet simplici et sola ueste quę proxima ad cutem hominis est ne nudi iaceant quę lanea fuit. et non duplici ueste induti. quia hoc pati non possent.

cincti cingulis aut funibus ne uestis qua induti dormiunt ab eis diffluat. et ne ita nudi appareant. Et etiam dicit. Si quis frater contumax aut inobediens aut superbus et cetera. et mox subiungit. si intelligit qualis sit pena. excommunicationi subiaceat. non illa iure sacerdocij sub stola prolata.

sed excommunicationi qua uerbis tantum simplicibus a consortio fratrum seu in refectorio seu in diuino officio in choro. seu in dormitorio seu his similibus separatur. quoniam pena hec intelligentibus grauiorem confusionis ruboris infert quam uindicta corporalis. cum non intelligentibus corporalis disciplina inferenda sit ut subditur. Sin autem improbus est. uindictę corporali subdatur. id est aut uerberibus aut alijs corporalibus castigationibus castigetur. quia hunc non uerba sed diri morsus carnis uix ad correptionem ducunt.

Et de cellerario monasterij sic dicit. Fratribus constitutam annonam sine aliquo tipo uel mora offerat. id est sine presignata mensura determinatę institutionis. ubi etiam in typo intelligitur. ty. quod est tibi. et in po. quod est potestas.

scilicet ne cellerarius intra se dicat. tibi potestas est dare et negare ubi uis. ita ut cui uelit plures et meliores cibos det. seu cui uelit pauciores et deteriores cibos subministret. quemadmodum seculares in curijs principum aliquando facere solent qui annonam ibi dispensant. et ne potestatem hanc arripiat quod non plus indigenti quam non indigenti annonę subministret. quoniam illi plus dabit qui indiget quam illi qui indigus non est. nec etiam in dando quę danda sunt moram retardationis faciet.

Postea subinfertur. Egressurus de septimana sabbato mundicias faciat. scopis sordes et puluerem ubi necesse fuerit extergendo. Et iterum. Pedes uero tam ipse qui egreditur. quam ille qui intraturus est. omnibus lauent. uidelicet ad mandatum.

Et deinde. Ante unam horam refectionis accipiat mixtum scilicet prandium. id est panem et potum. panem uidelicet potui intinctum quod offe sunt. quoniam ibi panis potui commiscetur. Et postea. Accipiat benedictionem egrediens uidelicet orationis. et mox subsequitur.

et accepta benedictione ingrediatur. id est oratione conuenienti. Deinde dicit. Sed et carnium esus infirmis omnino debilibusque pro reparatione concedatur. carnes tam quadrupedum quam uolatilium intelligi uolens. et nullas carnes quas homines comedere solent excipiens. At ubi meliorati fuerint. a carnibus omnes more solito abstineant.

scilicet a carnibus quadrupedum. quia sani illas et sucum earum comedere non solebant. sed infirmi. sani uero carnes uolatilium quoniam mundę sunt nec ardentem libidinem comedentibus inferunt manducabant. Deinde subinfert. Et preueniant horas canonicas scilicet in alimentis. id est horas in regula constitutas. ita quidem ut ante alios et sepius alijs senes et infantes prandium et suauiores cibos accipiant.

Et iterum dicit. Et sic accepta benedictione ingrediatur ad legendum. uidelicet benedictione orationis. Et mox subsequitur. Nec presumat aliquis ibi de ipsa lectione aut aliunde quicquam requirere. ne detur occasio nisi forte prior pro edificatione uoluerit aliquid breuiter dicere. quia eo tempore is qui ibi ceteris prelatus erat. presentibus de eadem lectione monita salutis faciebat antequam ab inuicem discederent quoniam tunc pauci fuerunt.

quod postmodum multitudine crescente deuitabant ne hac occasione in uerba ociosa prorumperent. Frater autem lector ebdomedarius accipiat mixtum ut supradictum est priusquam incipiat legere propter communionem sanctam. quia in tempore beati benedicti ad mensam lecturus uelut deo ad altare seruiret. quoniam sancta uerba proferre debebat. dominica die communicabant. sed deinde prandebat. ne ieiunans in legendo forte defectum cordis sentiret. in quo etiam prefatus pater intelligi uolebat quod quisque fidelis post perceptam eucharistiam se cautius et diligentius solito in omnibus obseruaret.

Quod autem subinfert. duo pulmentaria cocta. fratribus omnibus sufficiant. pulmentaria cibos illos ostendit. qui ad ignem positi hac et illac ligniolo mouentur ne comburantur. et quod subsequitur dicens. si ibi fuerint poma aut nascentia leguminum addatur et tercium. Faba et pisa.

et alia huiusmodi legumina demonstrat quę de agro recentia colliguntur uelut poma de arboribus tolluntur. et illa non cocta sed a cortice ablata pro tercio cibario fratribus apponi iubet. Pisces quoque aut casei aut oua in tercio cibario intelligenda sunt. et in gratia existunt. et hęc pius pater non nominauit. quia presciuit quod monachi ab his se non abstinerent. et ideo hęc non interdixit cum nec illa nominauit. Postea iterum scribit.

Carnium quadrupedum omnino ab omnibus abstineatur commestio preter omnino debiles et egrotos. ubi de uolatilibus reticet. quoniam comestionem illorum sanis non interdicit. Nam idem pater quia tempore suo monachorum conuersatio rudis et adhuc fere insolita fuit. esum carnium ipsis per omnia interdicere deuitabat. unde ut esu uolatilium uterentur eis permittebat. Deinde dicit. Ut uideatur ab ipso uel ab omnibus usque dum completo opere dei publica satisfactione peniteat.

prostratus ueniam petendo. et iterum ita tamen ut satisfaciat reus ex hoc. id est super terram se prosternendo. Postea subinfertur. Hora qua desiderauerit hoc quod prius recusauit. aut aliud omnino nichil accipiat usque ad emendationem congruam quoniam propter contemptum quelibet necessaria res proteruo fratri denegabitur. usque dum penitendo humilitatis emendationem ostendat. Et iterum.

Deinde omnium uestigijs fratrum ut orent pro ipso uidelicet ad deum quem grauibus culpis suis offendit. et mox iterum. et hoc perficiant usque dum benedicat illos in publico salutando et ad humilitatem prouocando. et deinde nisi per satisfactionem id est in terram per corporis sui deiectionem ueniam petendo ibi coram omnibus humiliatus fuerit maiori uindictę subiaceat. scilicet coram illis in carnis suę exacerbatione. Sed quod dicit. si animę uero peccati causa fuerit latens. id est si frater in aliquibus causis latenter excessit.

uel si peccatum aliquod occulte commisit. tantum abbati aut senioribus spiritalibus patefaciat. cingulum peccati confitendo et sic indulgentiam consequatur. Et subinfert. Hoc ipsum tamen quod unusquisque offert. abbati suo suggerat! et cum eius fiat benedictione et uoluntate. Nullus itaque fratrum regularem et communem cibum et potum in conuentu fratrum suorum sibi regulariter et communiter appositum deuitare debet ex integro.

nisi abbatis sui permissione. nec cum fratres communibus orationibus aut operationibus insistunt. propria uoluntate sua ab eis declinabit. nisi a spiritali patre suo sibi permissum fuerit. Sed tamen de quolibet regulari et communi cibo et potu in conuentu fratrum suorum sibi regulariter et communiter apposito. corpori suo partem subtrahere licenter poterit. ita sane ne clamor inde rumoris exurgat. sic communem consuetudinem monasterij regulariter et humiliter sine querimonia ubique sequendo.

Postea sic scribit. Non presumat foris manducare etiam si omnino a quouis rogetur. nisi forte ab abbate suo sibi precipiatur. Quod si aliter fecerit. excommunicetur. excommunicatione qua contumax et inobediens frater a communione et societate fratrum suorum ut etiam supradictum est usque ad satisfactionem separatur. Et dicit. Expleto opere dei omnes cum summo silentio exeant.

et agatur reuerentia deo. ut reuerenter exeuntes incuruentur. et ut reuerentiam in alijs operibus suis habeant. quasi in seruicio dei sint. nec ullam lasciuiam nec ullum excessum arripiant. Deinde infertur. Vt ergo nunciatus fuerit hospes. occurratur ei a priore uel a fratribus cum omni officio caritatis.

et primitus orent pariter. id est omnes quicumque sint ad ęcclesiam ad adorandum ducantur. ita quod fratres deum orent ne cum eisdem hospitibus ordinem suum infringant. illi autem ut conuersationem istorum uidentes meliores fiant. Et iterum. inclinato capite uel prostrato omni corpore in terram. christus in eis adoretur qui et suscipitur. quia cum hospites superueniunt.

qui eos tunc suscipiunt seu cum discedunt. qui eos tunc prosequendo benedicunt. aut coram eis ob reuerentiam christi se inclinabunt. aut coram eis ueniam petent. quasi christus presens sit. Mox quoque subinfert. Et post hęc omnis ei exhibeatur humanitas. quod est tam in affabili et sociali sermocinatione collocutionis quam in omni necessaria corporali necessitate.

Et iterum. Abbas aquam in manibus hospitibus det propter humilitatis officium. et pedes hospitibus omnibus tam abbas quam congregatio lauet. scilicet illi quibus abbas idem opus iniungit. Nam beatus pater benedictus cum hospites quos susceperat comessuri essent. aquam manibus eorum porrexit. et cum a mensa surrexissent. pedes eorum lauit.

et hoc propter exemplum filij dei quod in cena discipulis suis exhibuit fecit. exceptis mulieribus quarum pedes non tetigit. sed contemptum mundi et in habitu et in sancta conuersatione sua eis ostendebat. Illo etenim tempore monachi tumultum superuenientium extraneorum nondum sentiebant. sed qui eos adibant christum et non aliud ibi querebant. quem etiam in sanctis operibus ibi inueniebant. Et idem sic procedit. Uestimenta fratribus secundum locorum qualitatem ubi habitant uel aerum temperiem dentur.

ubi ostendit fratribus uestimenta dari secundum quod pati possunt. et ut etiam absque murmurationibus sint. Nam ubi regio tantę frigiditatis est quod homines a calidis indumentis in necessitate se abstinere non ualent. quia superfluitatem illorum uitabunt. tam agnina lana pellicij quam agninum filum tunicę pro indumento monachorum superno iudici placent. Mox quoque subsequitur. Nos tamen mediocribus locis sufficere credimus monachis per singulos cucullam et tunicam. cucullam uidelicet amplam et ad talum descendentem.

manicis breuibus et manum modice precedentibus. duobus quoque gironibus in utroque latere sub ascella deorsum profluentibus. cui capicium desuper adherebat. quod singulare signum monachi est. significans ne hac aut illac ad seculum prospiciat cum illud super caput suum habet. tunicam uero laneam et aliquantum cuculla constrictiorem. sed circa crura aliquantum largiorem et ad pedes tendentem. brachialijs nec multum amplis nec multum constrictis ad manus tendentibus.

uno autem girone in utroque latere sub ascella deorsum descendente quę tunica desuper capicio carebat. Et deinde. Abbas autem de mensura prouideat ut non sint curta uelut quorundam laicorum sed ad talum descendentia. quoniam femoralibus in cella sua non utebantur. Quapropter subinfert. Femoralia hi qui in uia diriguntur de uestiario accipiant. qui reuertentes ibidem lota restituant. ubi intelligi potest.

quod monachi sub magisterio eiusdem patris degentes. non nisi de cella exeuntes femoralibus utebantur. Nam quia multitudo hominum femoralibus eo tempore non utebatur. idcirco idem pater propter mores hominum et propter signum puerilis simplicitatis et humilitatis dum in cella sua residerent. discipulis suis femoralia non concessit. sed exeuntibus siue in equis siue pedes propter exemplum castitatis et propter uirilem honestatem et reuerentiam hominum eis indulsit. Sed nunc tempore isto quoniam mores hominum ita ostendunt. deo non displicet si monachi propter blasphemiam incestus quam in nuditate carnis degustare poterunt.

femoralibus utantur. ne nudi carne carnem attingentes carnalium peccatorum reminiscantur. Et iterum. Stramenta autem lectorum sufficiant matta sagum uidelicet aut de grosso lino aut de canabo factum. et fere in modum sacci formatum. et quodam genere stramentorum repletum et sic super mattam positum quod monachi pro lectisternio habebant. et lena scilicet ex lana. quam in die super lectum propter honestatem expandebant.

et qua in nocte cum uellent se tegebant. Statimque dicit. Dentur ab abbate omnia quę sunt necessaria! et subinfert. Zona id est qua super tunicam cingebantur ne illa difflueret quia absque femoralibus dormiebant. et bracile quod ad cutem erat a quo caligę ligatę dependebant. et mox prosequitur. mapula uelut sudarium ex lino formata qua sudorem a se profluentem dum in opere laborabant abstergebant.

Postea autem dicit. Et cum oblatione ipsam peticionem et manum pueri inuoluant in palla altaris. ubi intelligendum est. quod peticio parentum pueri pro testimonio et confirmatione litteris commendabatur cum illum deo offerebant. quemadmodum et illius qui stabilitatem et conuersionem et obedientiam suam coram deo et sanctis eius in consecratione sua promisit ut supra ostenditur. Et deinde. Si quis de ordine sacerdotum in monasterio se suscipi rogauerit. non quidem citius ei consentiatur.

qui sacerdos intelligendus est ille qui aut prepositurę aut archiprespiteratui aut parrochię preerat. qui etiam propter eandem prelationem animum suum uix ad subiectionem coercere poterit. non autem episcopus quia indecens esset quod princeps animarum populi qui et magister abbatis extitit. abbati subiceretur. sed hic si conuerti uoluerit. solus in penitentia sit absque subiectione magisterij. Deinde subinfertur. Et si forte ordinationis aut alicuius rei causa fuerit.

in monasterio. id est si aut in obedientijs et in officijs interiorum seu in negocijs exteriorum aliqua ibi per consilia tractanda sunt. illum locum adtendat quando ingressus est in monasterium uidelicet locum id est propositum conuersationis humilitatis et subiectionis. quę bonum et altum gradum sibi acquirit. in quem locum ipse ideo uenturus est. pre oculis in corde suo teneat cum in monasterio monachilem habitum suscepit qui contemptum mundi demonstrat. non illum qui ei pro reuerentia sacerdocij concessus est. scilicet non adtendat quod prius locum doctoris habuit.

uidelicet quod prius doctor et magister in populo seu in clero fuit nec cogitet nec estimet se prudentiorem et doctiorem seu in loquendo promptiorem aut cautiorem alijs fratribus suis in claustro nutritis esse. cum ipse in seculo conuersatus secularibus adhesit et eas omnes pertransiuit. sed magis pro uoluntaria conuersione quia se disciplinę regulę sponte subiecit. et pro reuerentia sacerdotij sui cum aliis bonum exemplum sanctitatis dabit obeditionem et subiectionem in omnibus causis se habere ostendat. Et idem pater deinde dicit. Si uero postea uoluerit stabilitatem suam firmare. non renuatur talis uoluntas. et deinde non solum si petierit suscipiatur congregationi sociandus.

uerum etiam suadeatur ut stet ut eius exemplo alij erudiantur. et quia in omni loco uni domino seruitur uno regi militatur. Itaque quod pius pater iste superius scripsit. suscipiendus nouicius in oratorio coram omnibus promittat de stabilitate sua. et quod mox intulit. de qua promissione sua faciat peticionem ad nomen sanctorum quorum reliquię ibi sunt. et quod hic dicit. non renuatur talis uoluntas.

et postea uerum etiam suadeatur ut stet. et iterum quia in omni loco uni domino seruitur. sic intelligi uoluit. Nam si quispiam monachus monasterium suum in quo stabilitatem et peticionem suam ut supra scriptum est promiserat. qualibet occasione instabilitatis suę latenter seu proterue exierit et ita ad longinquas prouincias peruenerit. et si ibidem monasterium conuersationis suę uiderit. in quo penitentia ductus manere in stabilitate uoluerit et se suscipi per confirmationem rogauerit. tunc si dignus est.

etiam quamuis pre longitudine peregrinationis litteras commendaticias non habeat nec habere possit. melius erit ut suscipiatur quam introitus ei denegetur. quia si non susciperetur forsitan aut debilitate aut infirmitate aut senectute seu alio quolibet grauamine oppressus seu longitudine itineris et reuersionis ad monasterium unde exierat in desperationem ductus. ad seculum rediret et in seculo permaneret! et eo modo in anima et corpore periret. Sed tamen multo utilius illi est ut ad monasterium suum de quo absque permissione spiritalis patris sui exiuit si ullo modo potuerit redeat aut remissionem petat. quam in alieno pertinaciter maneat. ita sane si ibi disciplinam monasticę religionis esse nouit.

Quod idem pater in sequentibus affirmat dicens. Caueat autem abbas ne aliquando de alio noto monasterio monachum ad habitandum suscipiat sine consensu abbatis eius aut litteris commendaticijs. ubi non uult quod monachi supradicta stabilitate et peticione obligati de loco ad locum secundum libitum suum sine permissione moueantur! sed ut uotum suum firma tenacitate conseruent. Deinde prosequitur. Nec occasione sacerdotij obliuiscatur regulę obedientiam et disciplinam! sed magis ac magis in deum proficiat. Locum uero illum semper adtendat quo ingressus est in monasterium!

preter officium altaris. Quod dicitur. Monachus sacerdos in monasterio suo ordinatus. de sacerdocio suo non superbiat. sed pia deuotione locum illum humi litatis et subiectionis pre oculis in corde suo teneat. quo exemplum christi sequens monachilem habitum suscepit. et contemptum mundi arripuit. quoniam ea hora se et deo et homini ad seruiendum subiecit.

et insuper in humili mente cogitet quod se seruum et ministrum dei fecit. cum se seruituti altaris subiugauit. unde in omnibus se humiliorem et subiectiorem demonstrabit. Nam non solum adtendet quod humiliter et deuote habitum monachi suscepit quapropter se uilem ac obedientem in omnibus sine simulatione estimabit sed etiam adtendet quod propter hoc quod se deo in officio altaris subiecit. humilem et mitem atque ultimum se deinceps in estimatione sua computabit. Et subinfert. Ubicumque autem sibi obuiant fratres. iunior a priore benedictionem petat scilicet uelut in salutatione quia seniori suo se subiectum esse in omni humilitate demonstrabit.

Deinde etiam dicit. Et semper ad orationem ultimam operis dei commemoratio omnium absentium fiat. quę oratio ultima operis dei oratio dominica intelligitur. quoniam superius dicit. per eandem orationem diuinum opus finiri quemadmodum ibi ostendit. uidelicet letania et oratio dominica et missę fiant quia discipuli beati huius patris cum in eadem oratione dicerent. sed libera nos a malo. de absentibus addiderunt.

et famulos tuos fratres nostros absentes in hoc eorum commemorantes. Collectas enim orationum plenarie in illo tempore nondum habebant. et ideo diuinum seruitium per dominicam orationem sepius terminabant. Postea autem dicit. Infantibus uero usque ad quintum decimum annum etatis disciplinę diligentia sit. et custodia adhibeatur ab omnibus. et hoc ideo dicit. quoniam cum puer infra quintum decimum annum tener in corpore est.

tener etiam est et animo! atque interim timorem habet. et ad quęque bona flecti potest. nec se corripientibus resistere proterue audet! cum autem ad quintum decimum annum peruenerit iam in iuuentute florescit uelut arbor quę flores producit! et medulla ac sanguis in eo confortatur! unde etiam uires animi eius exurgunt. ita quod pueriles correptiones suscipere et pati ut prius fecerat dedignatur.

Ad ultimum uero beatus pater omnia hęc sic affirmat. Facientibus hęc regna patebunt eterna. quoniam omnia quę in hac regula descripta sunt nec nimis remissa nec nimis constricta sunt. sed ad dextram et non ad sinistram respiciunt! quapropter ea conseruantem ad celestia mox perducunt. Igitur ego paupercula feminea forma. hęc uerba de sapientia audiui. quę me obscura uerborum regulę supradicti patris beati benedicti docuit.

quatenus illa aperte proferrem. unde mansueti. mites. et timorati hęc audiant. et ea pio corde intelligant. et humili deuotione suscipiant.

Scripture echoes

  1. ↩Num.12.3 — Now the man Moses was very humble, more than any person who was on the face of the earth.
  2. ↩Matt.19.27 — Then Peter answered him, 'Look, we have left everything and followed you. What then will there be for us?'
  3. ↩Matt.6.13 — And do not lead us into temptation, but deliver us from the evil one.
  4. ↩Matt.6.13 — And do not lead us into temptation, but deliver us from the evil one.
  5. ↩John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit.
  6. ↩Ps.2.11 — Serve the LORD with fear, and rejoice with trembling.
  7. ↩Ps.46.8 — The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
  8. ↩John.13.5 — Then he poured water into a basin and began to wash the disciples' feet, wiping them with the towel tied around him.
  9. ↩Matt.5.5 — Blessed are the meek, for they shall inherit the earth.

Notes

  1. 1 ↩The manuscript reads 'doctrinę' (an incomplete normalization of doctrina). The normalized form is supplied for translation; the intended sense is clearly 'teaching/doctrine.'
  2. 2 ↩The manuscript reads 'columbę' (an incomplete normalization of columba). The normalized form is supplied for translation; the intended sense is clearly 'dove.'
  3. 3 ↩The imperative 'ausculta o fili precepta patris tui' closely echoes Proverbs 1:8 ('Audī, fīlī, praecepta patris tui'). This is a candidate scripture allusion pending tx-08 Moses resolution.
  4. 4 ↩The form 'predictarum' is parsed as a participle from praedico ('aforementioned'), modifying 'virtutum.' The reading is uncertain but the intended sense — 'of the aforesaid virtues' — is clear from context.
  5. 5 ↩Allusion to Numbers 12:3, 'Now the man Moses was very meek, above all the men which were upon the face of the earth.'
  6. 6 ↩The Latin 'Quod autem ut pius pater iste dicit' is compressed. 'Quod' introduces the content of what is said; 'ut pater pius' frames the speaker as a pious/devoted father. The rendering preserves the sense that the teaching carries paternal authority.
  7. 7 ↩The sentence appears to break off or be incomplete in the source. 'Benedicti' likely refers to St. Benedict, completing the reference to 'this blessed father.' The translation preserves the fragmentary quality.
  8. 8 ↩The genitive 'confirmati' is read as a substantival perfect passive participle agreeing with 'monachi'—monks who had been confirmed (by a rule). The sense is that no certain rule had yet confirmed or established them.
  9. 9 ↩digesti: rendered as 'their food fully digested' to clarify the participial sense — the sleepers rise after digestion is complete.
  10. 10 ↩sumptus: form uncertain; rendered as 'taken' in parallel with commestus ('eaten'), giving the sense that both food and drink have been consumed.
  11. 11 ↩in aliud se uertens: the phrase is somewhat obscure; rendered as 'turning upon itself into something else,' suggesting the food and drink, given enough time, undergo a change — likely referring to the digestive process completing over the long winter hours.
  12. 12 ↩The form 'uigilię istę' is uncertain in the manuscript; the normalization is tentative and the phrase is rendered as 'wakefulness of that kind' as the most plausible sense.
  13. 13 ↩custodito (ablative absolute) is ambiguous: it could mean 'once the interval has been guarded/kept watch over' or 'with the interval having been observed.' The sense is that the brief break is carefully monitored so it does not become an occasion of idleness.
  14. 14 ↩The subject of 'dicitur' is feminine singular (likely persona or regula understood from context), referring to Hildegard herself or the rule she is describing. The note clarifies that the same number of readings applies regardless of season.
  15. 15 ↩lectiones dominicae orationis is ambiguous: it could mean 'readings from the Lord's Prayer' (the Lord's Prayer as a reading text) or 'readings belonging to the Lord's Prayer hour.' Rendered as the former, which fits the context of readings from the book.
  16. 16 ↩lena and capitale are uncertain in precise meaning; rendered as 'coverlet' and 'pillow' following common glosses but exact referents are unclear
  17. 17 ↩The Latin quod here is ambiguous between causal ('because') and relative ('in that'); causal reading chosen as most natural in context. The doublet indigenti/non indigenti paired with annonę subministret reinforces the distributive justice point: the cellarer must not abuse his office by giving more to those who don't need it.
  18. 18 ↩Mixtum here refers to a modest or mixed portion of food, lighter than a full meal. Rendered as 'mixed portion' to preserve the sense of something partial or combined.
  19. 19 ↩Offe is an uncertain form, possibly a variant of offa (morsel, lump) or related to offerre (offering). The translation 'offerings' reflects the liturgical context of the passage, where bread and drink are prepared for the departing monk.
  20. 20 ↩The form 'offe' is of uncertain morphology; the translation assumes a connection to liturgical offerings or morsels of bread.
  21. 21 ↩The phrase 'carnium esus' (eating of meat) is unusual; 'esus' as a noun meaning 'eating' is rare and the construction is somewhat uncertain. The sense intended is clearly the consumption of meat as food, permitted to those who are unwell.
  22. 22 ↩The form 'mundę' is uncertain in the manuscript; normalized as if from 'mundus' (clean/pure), which fits the dietary context. The clause contrasts birds (clean, not inciting lust) with four-footed animals.
  23. 23 ↩monita salutis: the syntactic relationship between monita and salutis is ambiguous — it could be read as 'warnings/admonitions of salvation' (genitive) or as two coordinated accusatives ('warnings and salvation'). The genitive reading is adopted here.
  24. 24 ↩subinfertur: rare compound verb (sub- + infertur, 'is added beneath/below'); could also be read as infertur ('is added') with prefix variation. The sense is clearly that a further instruction follows.
  25. 25 ↩desiderauerit: morphologically ambiguous between future perfect indicative and pluperfect subjunctive. The future perfect reading ('he will have desired') fits the temporal logic of the sentence — a future moment of desire for what was once refused.
  26. 26 ↩proteruo: rare adjective (proteruus, 'shameless, impudent, audacious'), here dative singular modifying fratri. The sense is that contemptuous behavior strips a brother of his claim to what he needs.
  27. 27 ↩cingulum peccati is metaphorical: 'the belt/girdle of sin' rendered as 'burden of sin' for naturalness. confitendo is a gerund of confession. indulgentiam consequatur expresses the hoped-for fruit of absolution/mercy.
  28. 28 ↩subinfert is a rare verb (subinfero) and the reading is uncertain. The translation reflects the most plausible sense 'let them add/subjoin'; the sentence appears incomplete in the source.
  29. 29 ↩prosequendo rendered as 'by accompanying them on their way' to capture the sense of escorting or seeing guests off with a blessing, rather than merely 'following.'
  30. 30 ↩subinfert rendered as 'adds the following' — a transitional sentence in Hildegard's letter introducing the next instruction.
  31. 31 ↩sermocinatione collocutionis rendered as 'conversation' — the two near-synonyms are collapsed into one natural English word to avoid redundancy.
  32. 32 ↩cum here is temporal ('when'), not causal ('since').
  33. 33 ↩The Latin syntax is ambiguous: exceptis mulieribus could be an ablative absolute ('with the women having been excluded') or datives of exception. The sense is that the women's feet were not washed, but the reason is unclear from the Latin alone.
  34. 34 ↩The phrase aerum temperiem is syntactically unclear; it may be a variant of temperantiam aeris (temperate climate/condition of the air). The translation reflects the most plausible intended sense: clothing should suit the local climate and conditions.
  35. 35 ↩gironibus: unattested form; sense uncertain, rendered as 'gussets' from context of garment construction.
  36. 36 ↩hac/illac: forms ambiguous; rendered as directional adverbs 'to the right/to the left' from context.
  37. 37 ↩cum: causal vs. temporal ambiguous; rendered as causal 'since' to fit the symbolic explanation.
  38. 38 ↩brachialijs: unattested form; sense uncertain, rendered as 'arm-bands' from context of sleeve construction.
  39. 39 ↩The sentence is incomplete — the Latin breaks off after poterunt, leaving the main clause's consequence unexpressed. The sense is something like 'it is not displeasing to God if monks [use breeches] to avoid the blasphemy of unchastity that they could experience in the nakedness of the flesh.' The translation supplies the implied direction to make the English readable.
  40. 40 ↩militatur: rendered as 'is served in the ranks' to capture the military/service sense alongside seruitur; could also be rendered 'one does military service.'
  41. 41 ↩The Latin 'ita sane' is rendered as 'that is, of course' to capture the confirmatory force of sane. 'Monasticam religionis disciplinam' is rendered as 'monastic discipline and religious life' to unpack the hendiadys naturally.
  42. 42 ↩The subject of perducunt is ambiguous: 'those who keep these things' (ea conseruantem) could be read as the observant themselves being led, or as others being led by them. Chose the more natural reflexive sense: keeping these things leads one to heavenly things.
  43. 43 ↩Hildegard's self-description 'paupercula feminea forma' is a characteristic gesture of humility and prophetic authority; rendered plainly to preserve the rhetorical force without archaism.

Epistolae: Letters to Frederick Barbarossa and Henry II of England companion

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