The Statutes of Peter the Venerable, Abbot of Cluny

Complete, rough first draft.

This apologetic preface is the explanation of the lord abbot Peter of Cluny concerning certain customs changed in his time:

Since it is always useful to preserve in memory things undertaken, especially when [they are] religious, it seemed to me that I should transmit –to the knowledge of present-day and subsequent people– those things which were changed, increased or diminished in the Cluniac institutes in the past twenty four years, that is, from when I, unworthy, took up the pastoral office. I decided to do this, in the following manner, that I put down not only those things which, as it is already said, were changed, augmented or diminished, but also I add for what various reason they were altered. Of these two, the former guards the knowledge of the things, and the latter restrainsthe dismay of those, who being ignorant of the reason for the changes, either were changed or were able to be changed.

Frequent change of ecclesiastical usages, if it is necessary, ought not seem new, uncommon or miraculous to any of the wise, because it is one thing that is ordered by God to be unchangingly maintained as an eternal law, and another that is ordered, not in perpetuity, but by men for the reason of whatever utility at a certain time. And that first thing, indeed, ought not be changed for that reason, since if it is not followed, eternal salvation is not attained in any way. Indeed, this second, therefore, is changed from time to time, since what at one time was useful, is proved harmful at other times. And to say it more clearly, what are of true virtue should never be changed; what, however, are aids to virtues, can be arranged instrumentally according to the suitability of things, people and times. For the precept of faith, hope and charity, and what is contained under this charity, namely the commandments of chastity, humility, truthfulness, and sincerity are not able to be modified by anyone dispensing or by any dispensation. Fasts, vigils, manual labour, however –the exercises of the body which according to the apostle are truly “useful in moderation” and similar things, which prolixity prevents from enumerating– ought by means of the guidance of preferencessometimes to be diminished, augmented at other times and also suppressed completely for the sake of clear necessity and charity.

The apostles followed this rule, as did their successors, the apostolic pontiffs, the sainted monks, the fathers of hermits and also the past founders of the great and powerful order of Cluny. If it is necessary to name each of these founders, I can show that from the beginning, St. Odo, up to the final one ascribed the title of sanctity, [namely] the saintly father Hugh, all of the instituted customs, many in their times, on account of the demands of necessity, always changed for the sake of utility.

For predecessors usefully instituted many things, which those following usefully modified for a clear subsequent reason. I, having followed them, changed some things in the former usages when a reason of clear utility advised, and on that account, in making them I do not raise myself above them, as some murmur sometimes in corners , or in distant places [with the effect of] gnawing away at the fraternal flesh. Rather, in imitation of those holy fathers, I did not deviate from their path. I did this not only by my will, but, following the precept of the Rule, by the counsel of certain wise and God-fearing brothers. I did this, subsequently, with the assent of the general chapter.[1]

And since what ought to have been passed over has been treated briefly, finally the pen accedes to those things for the sake of which these things precede. Because truly the Rule orders that “nothing” be set above the opus dei, neither in writing do I prefer anything to it, and thus I undertake a beginning with that divine service, namely, the ecclesiastical office.

1. Concerning the pause of the singer [2]

It is instituted, that all verses of the regular hours, with the hymn excepted, be sung with a single moderate pause, such that the voices of all finish the break of the verse at the same time, and after, as I said, a moderate pause, they begin another also at the same time. I called it moderate to make a distinction from that which some are accustomed to do, in whose interval, at times, I myself, might say the dominical prayer, that is, the Pater noster, often twice, sometimes three times. On which account, it behoves to be such that the spirit is taken up fully by all, and the very delay lightens labour of singing. The congregation of Cluny alone is exempt from this institute, where it is not possible to follow this, since neither the hours of the day nor of night seem possible to suffice for it.

The reason of this institution is that a confused division of singing, which some [brothers] before and others after begin and finish, is unified and the very understanding, as if by a certain common silence, is created by pausing at the same time, and the part of the day and the night hours – formerly expended in superfluous and less useful things– are spent in work so useful and celestially divine.

2. Concerning the Dominical Office for Feasts with 12 Readings.

It is instituted, that the dominical office not be preempted for another feast of 12 readings – with those feasts exempted which demand, from custom, copes and albs, or which have a proper, that is, complete responsary of the “nocturn song”[3] as well as the octave of the Apostles Peter and Paul (6 July) and the octave of the Assumption of Holy Mary (22 August). On account of those which are exempted, if a feast of 12 lessons occurs on a Sunday, the Sunday retains its first eight readings with their responsaries. The commemoration of that saint appropriates for itself only the remaining four [lessons] during matins, lauds and matutinal mass.

The reason of this institution was: That frequent solemnities, newly added to diverse occasions and ancient feasts, almost always interupt the considerable glory of the Lord’s resurrection, and that blessed hopeof our future resurrection, which both the Lord’s day commends; and the readings and proper songs linked to Sundays are not undertaken at any time for four or five years. For this reason, it is ordained that, as much as it is reasonable to do, the reverence of the sacrosanct dominical day be retained and the ears of our church are not deprived of the gospels, the apostles, also the readings of the old testament or the songs selected for the Lord’s day.

3. Concerning the commemoration of the Lord’s Day.

It is instituted that absolutely no solemnity occuring on Sunday may impede the commemoration of the Lord’s day at Matins and Vespers.

The reason of this institute is as above, namely, reverence for the day of the Lord.

4. Concerning genuflecting on the Lord’s day.

It is insitituted, that on Sunday none may bend their knee in the prayer, with those genuflections exempted which are done by the priest before and after mass and those which now from long usage is observed by almost all the Church, when the profession of faith, et homo factus est, is sung at mass; also [exempted are] that genuflection which those [undertaking communion] are accustomed to observe before the viewing of the body of Christ. And also [exempted is] that [genuflection] which is accustomed to be done by those who encounter the one bearing the eucharist from anywhere to that place, and exempted, those metanea[genuflex.] which in daily use are done in the chapter and are known commonly as veniae.

The reason of this institute is: the aforementioned reverence of the lord’s day and the observance of the whole Church as decreed in the canons.

5. Concerning the Transfiguration of the Lord

It is instituted that in every monastery and church, which belongs to Cluny, the Transfiguration of the Lord is celebrated according to the manner of the Purification of St. Mary, with the day’s proper readings, responsaries and offices, with the procession excepted.

The reason of this institute is that miraculous dignity of Chist’s transfiguration – inferior in solemnity to no other day, other than his nativity or resurrection– and the ancient and present-day usage of many churches throughout the world, which already revere the memory of the aforesaid transfiguration with no less honour than Epiphany or the Ascension of the Lord.

6. Concerning private masses

It is instituted that while the major mass is sung in the community, none other may sing in the whole monastery, since on the occasion of those masses greatly the major and principal mass is neglected, so that scarcely a fourth part of the community is present when it is celebrated.

The reason for this institute is which is already mentioned, so that it is not neglected through the occurrence of secret masses, in which the solemn sacrifice of the omnipotent God is ordained by the holy fathers to be offered, not only by the priest, but also by the whole congregation present, with those exempted who in no way are able to be present.

7. Concerning the sounding of the signal before the major mass.

It is instituted, that a little before the aforesaid mass is to begin, two signals are rung– a good deal longer on private days– for inviting [the brothers] who are scattered at that time in various places outside the church .

The reason for this institute is that, as I said before, in the hours preceding the mass the brothers, dispersed by obedientiaries and various works, are ignorant at what time the mass is song, and often they consider those [tasks] just taken up, and [mass] not yet begun. On this account, it is decreed that by such a signal everyone, either zealous or apathetic, is admonished for the purpose of gathering together, lest either by this ignorance the same people lose the hour so profitable for the soul or the laics waiting outside, or pilgrims arriving from every which where are able to ignore the time of this solemn mass.

8. Concerning anniversaries.

It is instituted that the anniversary day of all dead Cluniac monks be done on the vigil of St. Michael the archangel in the manner of solemn anniversaries, by every brother of our congregation and another on the vigil of the Conversion of St. Paul in the same manner of anniversaries, for all parents of both sexes of all the brothers of our congregation.

The reason of this institute was, that although everything done for the dead faithful by the church of God now put on Earth, without exception benefits all faithful now dead and, by this adjuration, all in need, nonetheless it is seen to be right, that something more is added above normal for those belonging to our houses, which assists, by this endeavour, both specifically the aforementioned and universally, as it is said, anyone in need.

9. Concerning the first Sunday of Advent.

It is instituted that on the first Sunday of the Advent of the Lord, the beginning of the Gospel according to Mark is read, which begins thus: Initium evangelii Iesu Christi filii Dei sicut scriptum est in Ysaia propheta and the rest.

The reason for this institute was that formerly the [part of the] gospel that is, Cum appropinquasset Hierosolymis et venisset Bethphage ad montem Oliveti was read, –I am unsure from when or at whose command it was chosen– that had little or nothing to do with the day of the Lord’s Advent, when, by his birth, he first appeared to the world, and was more suitable for the procession of his passion, than of his incarnation or birth.

10. About abstaining from lard on the sixth feria day.

It is instituted that all Cluniac brothers, every Friday, except if the Nativity of the Lord falls on that day, they must abstain from lard.

This was the reason for this institute: Not a minor inconvenience, since not only clerics, not only the laity, but also the children and infants of the whole Latin church abstain from all eating of flesh, either solid or ground or liquid, on account of a manner long ancient out of reverence fo rthe dominical passion on that day; only the aforementioned monks either drown their vegetable with lard or take up various dishes roasted in it. But moreover, this seems so absurd for all except monks [to follow this], since the very paupers do not eat the leftovers of such dishes given to them, but keep it for the next day or indignant immediately through it away. Whence, it is commanded that so indecent a disgrace be abolished by our order, and the reverence for the public abstinence of the Lord’s passionought not be broken by those who seem to abandon the cross of the lord more than to follow it.

11. About abstaining from spiced wine.

It is instituted that all brothers of the Cluniac order abstain from all any mixture of honey and spices with wine which commonly is called by the name, pigmentum, with the Lord’s Supper only excepted on which day antiquity permits honey, without spices, to be mixed with wine.

The reason for this institute was: some little increase in abstinence is fitting. And not only this, but also the words of the great father Benedict abou the amount that monks can drink, as is known, speaking, “Although,” he says, “we read that wine ought not be something for monks in any way” and the rest. But if according to these words, “wine is not of monks in any way” since subsequent monks are weaker than those first monks, it is scarcely permitted, [then] by what authority, or for what reason are levantine and eastern kind sought with considerable effort, purchased at great cost and then mixed afterwards with the wine of poor and abstaining monks? And when, just as the apostle ordered with considerable condescensionto an infirm disciple, saying, “Take a little bit of wine, for your stomach and frequent illnesses”, something monks –not sick but healthy, [and] not feeble but robust, say, using not a little wine but a lot, [and] not only large amounts of wine but wine mixed with honey, and not mixed only with honey but even with regal kinds. And since the aforementioned apostle even ordered the laity, “Do not get drunk on wine, in which is luxury”, what ought to be done of monks– those not only not guarding against drunkenness, but also, as they arouse it more, those exciting the gullet with exotic tastes?

12. Concerning the abstinence from meat.

It is instituted that, save the infirm and feeble, none may eat flesh.

The reason for this institute was, the authority of the Rule, in which this very thing is commanded, and it is prohibited lest the healthy or monks with full vigour eat flesh. Also, moreover, since there is not able to be found any reasonable reason of changing this chapter [of the Rule], just as the [prohibition] is found in some other chapters of this Rule modified at some former time.

13. Concerning the fasts of vigils of feasts.

It is instituted that if vigils of feast days which have a public fasting occur on the day of the Lord, the fasting is observed the preceeding Saturday.

The reason for this institute is, primarily, the reverence and love of saints, and secondly, the unsuitable and dishonest dissonance of our custom from the use of other churches, since both the Roman Church and the entirety of other churches, save only ours, undertake the fasts of vigils in the aforementioned manner.

14. Concerning regular fasts.

It is instituted that regular fasts, from the ides of semptember to the head of Lent is undertaken by us by eating only once a day, save on the feast of St. Michael, of the Dedication of the Church, and the feast days of the Apostles ocurring outside Advent and Septuagessima, the feast of St. Martin –only the first day though– the feasts of the Cluniac abbots, the octave of the Nativity, Epiphany, only the first day, the feast of St. Marcellus, the pope, and of St. Vincent the Martyr, and the purification of St. Mary. Also, the fast of the Conversion of St. Paul is not loosened since the Church celebrates other feasts of this apostle at other times of the year. The Cathedral of St. Peter, for this reason, does [not] relax the fast for this reason, and also since that feast always occurss within Septuagessima. Indeed then, Sext is sung immediately after the major mass, and after a brief interval, Nones follows.

The reason for this institute was: the multipicity of newly founded feasts now exlude almost all the fasts injoined by the Rule, which occupies the space of more of that time, perhaps more for the sake of some leisure (which I do not wish to support) than out of love of the saints, also by the acclamation of those like the unlearned common equals. Whence the matter is determined, in that manner on both sides with sobriety served, that the instituted honour is not to be now diminished to the saints in feasts of 12 lessons, and the fasting ordered by the Rule is fulfilled as much as it is reasonably able to be done.

15. Concerning the abstinence from lard in Advent.

It is instituted that all abstain from lard –which is accustomed to be used on feast days of 12 lessons– on every day in the Advent of the Lord, save the first Sunday, And the brothers ought not eat twice either on those feasts because thusly it is done from ancient use, or on the feast of St. Thomas the apostle.

The reason for this institute was: of these days, abstinence was served more than usual by almost all the Church, on account of preparation for the Nativity of the Lord, so that ours dedicated those sacred days to moderate fasts which many others dedicated to major fasts.

16. Concerning the prohibition of clothing.

It is instituted that none of our brethren are dressed with material which is called galabrunor isembrun, neither shall they wear scalfaror freize, save for the English and their neighbours, and neither neither that which are called angelinum[lamb’s wool], with the Teutons and their neighbouring monks exempted, however, with this conditition: if they should not be able to find in their lands clothing of a black colour suitable to greater religion.[4]

The reason for this institute was, the obviously dishonest and filthy desire for such clothes, more than I am able to say as also I saw. Many of ours once consumed themselves with this desire, with [various] kinds of garments –with various silks and grisings– no different from secular men, and with their nature naturally opposing the colour black, more humble than all colours, selected for symbolizing the internal humility of the heart, they competed with the greatest zeal to decorate themselves as if brides proceeding from the marriage-bed. Then the opposite thing was in habit, and they did not see that they forsoke themselves in this matter, on account of the long use of blindness.

17. Concerning the prohibition of furs.

It is instituted that none of the Cluniac brethren are to wear catskin or any other skins which pilgrims are accustomed to use, nor are they to wear any furs at all save the skins of rams and lambs and goats and for making coverlets only, if it was more pleasing for him, of putosius, or in another tongue, the skin of polecats.

The reason for this institute was: as above was said about forms of clothing, the considerable, obvious and damnable desire of catskin and other skins, which advanced, as I myself am aware, to such an extent that, holding the skins of French cats in contempt, the desire of religious men moved onto the cats of Spain or Italy. The multitude of those cleaving to them consider it nothing that they retain the little things of their predecessorsunless their bed was both equally furnished and adorned with a costly covering sewn with many catskins from those pelts and felts of the Numantinorum, that is, according to the present times, the Amorensium.Which evil, growing little by little, has now come to such a point that coverings were purchased for almost one hundred solidi(added also to an immoderate price of [the other] clothes; wealthy houses are burdened not a little by a great amount of foreign money owed and poorer ones are almost completely ruined.

18. Concerning prohibited bedding.

It is instituted that none may have scarlets or barraconosor precious woolens, which is made in Ratisbon, that is by the Rainesbors, or any bedding painted in any way, but only sackcloth, with only two sheets of moderately priced cloth, which are white or black or a mixture of both colours, and which are not doubles, quadruples or multiples, as it is accustomed to be by some, but they are considered simple brothers.

The reason of this institute was: as in other kinds of clothing, damnable desire must be removed from the beds of the monks, chiefly since before the time of St. Hugh, [the brothers] used only sackcloth, with a single sheet added.

19. Concerning silence in the monastery.

It is instituted that in the infirmary of Cluny, which is divided under one roof into five sections, silence is held with such differentiation that in one part, in which the brothers are discharged (?), which is the middle part, and in that part which is above the middle part, silence or conversation is maintained in the ancient way, in the three other parts, the silence of the cloister is maintained. Thus in the cell of novices, and in the adjacent cloister, all officers –excepting, novices or their master, who speak where and when they are accustomed to speak, excepting also all visiting bishops and abbots– the major prior, the subpriors (the custodians of order), who themselves are able to speak in those parts of those cells of the novices as well as all others may speak only in their presence. Let silence be continuously maintained in every workplace, excepting a single master for each work-house and excepting those working on the new church and their workplaces. Let claustral silence be maintained, moreover, in the cemetery and the cloister of the cemetery, in all the sacristies and on that path which leads to the older [higher/former/greater?] houses, which are next to the major church and in adjacent places, exepting the abbots and priors for whom in these particular places it is fitting to speak in the aforementioned manner.

The reason of this institute was chiefly the necessary usefulness of silence for every religious, whom without it observed in a suitable manner, cannot be called nor can be a religious; of which the praise is so great in the holy Scriptures that the great prophet Isaiah said about it, among the innumerable laudations of it, “Silence is the reverence of justice”. But since [the silence] of the Cluniacs, on account of the frequency of secular affairs and the multitude of visitors, truly has been corrupted for some time, it seems necessary that this period of silence, as is laid out above, be instituted.

20. Concerning silence during Lent.

It is instituted that during the time of Lent, continual silence be maintained for all of Lent, with three added days of silence, which are the third and fifth ferial days, and the sabbath, on which in the cloister speech was allowed to occur in the original custom.

The reason for this institute was the reverence of such sacred days, since it did not seem sufficiently religious that on those days of the highest abstinence and every virtue, the virtue of silence was publically adulterated by unecessary speech .

21. Concerning conversations in the cloister.

It is instituted that of the times for speaking about useful things in the cloister, the second is removed for all time of the whole year.

The reason for this institute was the lack of futher usefulness of this, the lack of necessity; it was not only the increased leisure, but also the greater danger to be freed from [both of] which for another hour of each day in the presence of other religious. For unuseful, or rather, harmful speech filled the space of that time, which healthy taciturnity in this manner, takes over for itself with readings and divine songs.

22. Concerning silence during the meal.

It is instituted that silence is maintained everywhere and by everyone at the table as in the regular refectory. But if anyone comes unexpectedly from outside the refectory for one eating regularly, let him get up and when he receives him, he speaks to him standing as much as it necessary, but after he departs, as before, let him be silent.

The reason for this institute was the apostle ordering this even for the laity, that each person, “eat his bread in silence.” And Saint Benedict commanding and saying to monks, “Let their be the greatest silence” at the table, and the religious of ancient and modern times, who, where ever they eat, ought to lessen not at all the rigour of silence. And it is not respectable for Cluniacs to seem less religious, through [whose efforts] religion, having dried up for several years, flourished again in Gaul, Germany, England, Spain, Italy and almost all of Europe, and at the divine command and with the assistance grace, the inveterate lukewarmness of the many was newlyexcited/ inflamed.

23. Concerning the enclosure of the regular houses

It is instituted that none of the clerics or laity may enter into the cloister or the rest of regular houses unless either in order to do something, or for looking aroung the houses, as respectable guests are accustomed to do, or for healing the sick lying in the infirmary.

The reason for this institute was the frequent coming and going of the clergy, the laity and especially the servants for any reason, to such an extent that it turned the cloister almost into a public thoroughfare and, in going and coming, now almost seem to be no different from the monks.

24. Concerning servants in the infirmary

It is instituted that none of the lay attendants, as it accustomed to happen, may look after the sick or anyone eating in the infirmary, but only monks or bearded conversi.

The reason for this institute was the greater respectability of the cohabitation with monks of the conversithan of secular attendants, and lest the conversihave the opportunity to steal things which were left over from the table of those eating in the infirmary; just as previous servants were accustomed to take away whatsoever were able openly or furtively to pilfer from the brothers, for their wife or children or for any members of his family living in the town. In addition to this, also it was for this reason: that they disclose (gossiping to seculars in the manner of secular people) the secret things of the monastic order, or the regular disciplines, which either they saw or they heard from someone, while standing around in their regular duties.

25. Concerning the bell in the infirmary

It is instituted that in the place of the servants who by a shouting in the morning are accustomed to call to mass those brothers lying dishonestly in the infirmary, a bell, suspended in a high part of that place, be rung for this purpose.

The reason of this institute was, since it seems more suitable and respectable that brothers sleeping in the infirmary are awakened everywhere by the sound of the customary bell than be terrified by a word insuitable to the time of the greatest silence, as often happens.

26. Concerning the midday siesta of fasts.

It is instituted that the meridianae ieiuniorum, short lived and feigned, which in the summer after Sext was accustomed to occur, be abandoned, and during the space of that time which is unusefully expended, the brothers can sit in the cloister, and read, or sing masses, or undertake other necessary endeavours.

The reason of this institute was, as it was already said, the very unuseful occupationof time; since in adherance with ancient tradition, on those feast days which arose in summer, it was necessary for the brethren before the mass and meal to prepare themselves not for sleeping, nor for resting, but for simulating sleep or rest, to clean themselves, to remove their shoes and …

And it was certainly an ancient tradition of the monks to balance the reduction of usual sleep on feast days with an equal nap before the meal . Whence Jerome: Often the empty belly should rest, But since subsequent monks, inquisitive adherants of the physics among the ancientsjudged it unuseful to the body to sleep with an empty stomach, they devalued/ changed the midday naps on feast days during this brief pause, with the result that they did not retain the reality of this midday rest, but only the simulacrum of truth. They added to this already mentioned simulation(or what should more be called ridiculous superstition), which I mention for their healing peace, that as if they were sleeping deeply, the brethren are aroused by a lengthy sounding of the bell, and as if unkempt and disheveled, they wash their hands, they comb their hair, and they fulfill completely every solemnity of the longest midday for the length of a long cycle of readings . Whence it is judged that the time, being spent in such useless labour, be filled with readings, songs and divine sacrifices or any useful exercises.

27. Concerning the vases of wine

It is instituted that each person drink from their own cups and not from those wine vases which are called iustitiaas formerly they were made to do, at that time when, after Nones, the brothers were accustomed to clean for drinking.

The reason for this institute is that this manner of drinking– unsuitable and displeasing to all–because the brothers were hard pressed to drink from drinking-cups decanted [depositis] from iustitia, and were hard pressed to not separate what hid within during the time of the flys.

28. Concerning the washing of shoes.

It is instituted that the brothers do not need to wash the shoes with laces on the sabbath, since it is fruitlessly laborious.

The reason for this institution is that formerly necessity always arose; monks working in the open air, even on rainy and muddy days, returning to the cloister –since the necessity of this task compelled them– washed their shoes completely covered with mud. Thence, [this custom] [now] devolving into superstition did not compel anyone –even those never leaving the cloister even one or twice a year since they did this out of necessity– to wash his perfectly clean and new shoes, since it was not necessary, but ordered that they sprinkle them with only two or three little drops of water from two finger tips.

29. Concerning the clothes of equestrian brothers

It is instituted that the equestrian brothers do not need to wear both the cappaand the frock, but rather they can journey dressed, if they wish, with a simple frock or the cappaalone.

The reason of this institute was the cleanness of those clothes in order that, as it accustomed to occur, the frocks or tunics of brothers entering the cloister,do not appear filthy or covered with the mud picked up on muddy and rainy days, and moreover, that the hardship of the journey is alleviated, and the former manner instituted on this issue is usefully reformed.

30. Concerning leg coverings

It is instituted that, the brothers are not compelled to hold to the ancient manner, by which they were prohibited to ride a horse more than a league without the leg wraps.

The reason of this institute was that there appeared to be no reason why [the brothers] were compelled without necessity to wrap the legs with any wrappings, and were compelled because only for the sake of necessity was it permitted, to carry them when without necessity.

31. Concerning the psalms for feast days with 12 lessons.

It is instituted that, those psalms, which begin with Deus auribus nostrisand are accustomed to be sung after the prayer which occurs before Vespers, are discontinued for all feasts of twelve lessons.

The reason for this institute was the multiplicity of familiar psalms adjoined little by little for several years- [found] very laborious, or rather, hateful to many. Which, since it burdened many, at the request of many [brothers] and almost the entire convent, it is diminished in that way.

32. Concerning anniversaries

It is instituted that fifty prebendaeare given for our dead brothers (namely all the professed) on the anniversary day on which the names of them are accustomed to be recited by the reader, just as is the custom in chapter , with the condition that if there are more or less than fifty, the [number of] praebendaeought to be neither increased nor diminished.

The reason for this institute was discretion –that marvellous mother of virtue– since it seems difficult and indeed impossible, that if the number of the dead, increased to 80 or 100, or perhaps even infinity (since the brothers continuously die) that the number of prebends would increase in an equal degree. For the wealth of no monastery is able to be sufficient for this for long, if the manner instituted by our predecessors was followed. However, still only on a few days do the names of our dead brothers number fifty [in total or more].

33. Concerning leftovers of the refectory and the infirmary.

It is instituted that the almoner of the community receives whatever is left over from the daily meal of the brothers.

The reason for this institute was that contrary to the manner of almost all religious and seculars, if so much of the bread for any brother was leftover which is able to remain on the table without going to waste (like bread) is given not not to the almoner but to the custodian of the refectory as is followed in the morning. But the custodian of wine reserves similarly in the morning whatsoever remains of the wine, except on certain fast days, and on the day in which a deceased brother is buried. Since this seems disrespectful and as something above and beyond is added by the almoner, all leftovers of the tables of the refectory and the infirmary are given to the almoner without any exception .

34. Concerning the times of shaving.

It is instituted that the days of shaving are changed slightly otherwise than they were accustomed to be, such that the first shaving is done on the day preceeding the vigil of the birth of the Lord, the second, on account of the constant changing beginning of Lent, is done at the will of the abbot or prior, in the middle (or some like day between the aforesaid shaving of the birth of Christ and the first Sunday of Lent, which second shaving sometimes early, sometime later. And when it is more time, the fifth week. When it is less, then the third. The third shaving on the sabbath preceeding Quadragessimal Sunday. The fourth, on the third ferial day of the Passion week. The fifth on the sixth ferial day before Pentecost. The Seventh between the Pentecost and the birth of the apostles Peter and Paul, but [only] when the length of time demands it. The eighth, on the day preceeding the vigil of the apostles Peter and Paul. The ninth, the vigil of St. James the apostle. The tenth, on the day proceeding the vigil of the Assumption of the blessed Mary. The eleventh on the vigil of the Nativity of the same blessed Mary. The twelfth on the vigil of St. Michael. The thirteenth on the vigil of All Saints. The fourteenth on the vigil of St. Andrew (?) the apostle.

The reason for this institute: the unsuitable and burdensome (for the brothers) crowding of the shaving times, especially in winter.

35. Concerning the reception of monks

It is instituted that no one is received as a Cluniac monk without the command or permission of the abbot of Cluny, as is the custom, unless ad succurrendumand excepting great and useful people, [the custom] which if it is delayed, perchance they will recede into a levity of spirit and will not continue in the imposed beginning of the [religious] way of life.

The reason of this institute, or rather, of this renewed institute, was the most frequent and indiscrete entrance of unuseful people, throughout almost all the Cluniac places. By this indiscrete reception, sometimes of rustics, at other times of children, of the elderly, and of the foolish, the matter comes to such a point (not to any useful endeavour!) that the number of such people is now considered almost greater [than not] and the frequent and abominable evil deeds committed by them are heard of almost continuously in the different parts of the world, which I do not mention since they are unfit even to relate.

36. Concerning not receiving boys.

It is instituted that no future monk, even from special concession, be clothed with the monastic [regularibus] clothes until they are twenty years old.

The reason of this institute was the precipitous and overly quick entrance of infants who, before they were able to have a bit of rational intelligence, were dressed in the clothes of sacred religion and after being put together with other unsuitable boys, disturbed all and as I do not mention some things, and I have to get down many things briefly, and they offer almost nothing to them and they impede the intention of other religious in not little way, but rather always considerably.

37. Concerning the time of probation.

It is instituted that, for a year and the regular probation (at least a month) i.e. a probation of one month is observed for the sake of the novices, before they be bound by the vow of promised obedience.

The reason for this institute was that the period of probation of one year ordered by the Rule, was subsequently moderated by the discretion of later fathers [and] come to such a point that sometimes, I do not say a year, I do not even say a half year, and not even a month, a week or even a full date is undertaken for the proving of the novices. But since this allowance is completely contrary both to reason and to the Rule, which commands, “souls to be tested if they are of God”, it seems to be reasonable that the probation novices be undertaken for at least a single month, in such a way that they are dressed only in a frock, and as others, are regularly shaved and tonsured without benediction, without a profession of any word or writing, and they remain with the others according to custom both in the cell and in the cloister of the novices. If after a month they swear their stability either orally before a prior and the brethren or in writing to the Lord Abbot, and if they have professed obedience, then they are joined in society to the body of the monastery according to the words of the Rule. If indeed they wish to leave within this aforementioned month, the ability is freely granted to them.

38. Concerning the blessing of the novices

It is instituted that, in the manner foreordained, novices received outside Cluny are conducted to Cluny for the blessing only after one, two, three or more years and cannot meanwhile, as the usage of the Cluniacs impels, either ascend to ecclesiastical orders, or sing mass before ordained, or to undertake the care of another obedientiary outside the cloister.

The reason of this institute was the excessively late arrival at Cluny of the novices received outside Cluny. Whence the law is given as such, that since priors sparing the costs, often put off sending or bringing the novices to Cluny for ten or fifteen or even twenty years, compelled at least by the aforementioned law, must lead or send those for the blessing or, if they were blessed already, for swearing obedience again at Cluny in the presence of the brothers.

39. Concerning manual labour.

It is instituted, that the holy and ancient manual labour, whether it is able to be done in the very cloisters or somewhere honestly removed form the sight of secular things, ought to be restored to some small extent, such that at all times besides feast days on which it is not fitting to work, brothers must always undertake useful work wheresoever [they are].

The reason of this institute was, that “idleness”, –according to Father Benedict, “the enemy of the soul,” resides in such a large part of us, chiefly those who are called conversi, that in the cloister or outside the cloister, apart from reading a little and writing rarely, either they sleep, leaning against the walls of the cloister or on account of that [idleness], as I so said, “from the rising of the sun until its setting” or rather, almost from the middle of the night at which times one may [do so] with impunity [or fear of punishment?], they fill almost the whole day with vain, hateful words (and what is worse!) more commonly with slanderous speech.

40. Concerning monks undertaking travels

It is instituted that no priors, nor any others making a journey take with him more than three mounted companions [equitaturas] or if he was a prior four or more than five and this as much out of [the appearance of] uprightness or the observation of society as out of the eccliasiastical offices to be zealously sung.

The reason of this institute was in order that the arrogance or desire be not remarked even in our brothers undertaking a journey, and an accusation of any monasteries or any hospices be avoided, as much as possible.

41. Concerning the maintenance of a full compliment [of monks].

It is instituted that, every place the facilities of the location permit, aside from deanries, must be comprised of twelve brothers, with the prior added as a thirteenth, and must maintain this full complement of people.

It is not necessary to write the reason of this institute, since it is obvious to all.

42. Concerning silence in small monasteries.

It is instituted that whereever there are not able to be twelve brothers, complete silence must be maintained–at the very least– always in the refectory and dormitory, and from the hours of vespers until the third hour of the next day in the cloister. It is clear that this ought to be maintained completely at all times and everywhere in the church.

The reason for this institute was that is brothers in such places either were unable maintain the complete ordoor they did not wish to, then at least they retain at least some semblance, some vestige, or particulars of the ordo, lest by filling the whole day with trifling words and acts, they would be seen as no different from seculars.

43. Concerning the age of priests

It is instituted that none of us be promoted to priesthood until he [has reached] thirty, or at least twenty five years of age.

The reason of this statute was that according to the decrees of the sacred canons, let neither adolescents, nor illiterates, nor any who are not yet able to undertake something so great, so divine and so excellent as is the priestly office, [all these people] more rash pretenders than worthy helpers be raised to that sacred heavenly [honour].

44. Concerning the donations and sales of lands and chattel

It is instituted that none ought to give away, sell or transfer the lands or monies of the church, to lay down or pledge [anything] for the security of anyone or before anyone, without the command or counsel of the lord abbot. But if one has done it, let him recognize that he is removed from the commity of his brothers and the whole community.

The reason for this institute was the rashness of many priors heard and known who at some time were proved to have acted thusly.

45. Concerning the proctors

It is instituted that the men of clerics or lay-persons not attached to us, or servants of Cluniac houses can never become proctors or cellarers or administrators.

The reason for this institute was the frequent occurrence of damages, which, by such people or at the opportunity of them, were undergone by several Cluniac monasteries.

46. Concerning the servants of the priors

It is instituted, or rather renewed, that no priors who transferred from one priory to another may conduct from the [previous] priory to the [new] place any lay servant for the purpose of remaining with him.

The reason for this statute was the sinister suspicion, or rather I should say the proof, of certain unmentionable things which resulted, even if only in the past, from these movements of servants from place to place ; it is provided for by this decree, as much as is possible, that they do not result from the rest.

47. Concerning the dwellings of nuns

It is instituted that the habitation for nuns or female conversinot be allowed closer than two leagues from the houses of monks.

The reason of this statute was lest, among those whom ought to be especially wary, a place be given to the devil contrary to the apostolic command, but, as with tinder wood, even the suspicion of any evil be removed. The fear of those people more[ than anything] motivates the instituting of this who begin now to prepare dwelling places for women sworn to purity and a conversion of life next to houses of monks for the sake of earthly coins.

48. Concerning familiars [of the monastery]

It is instituted that those who are called familiaresthat is, who are neither monks nor conversi, but rather the worst destroyers of some monasteries, be not received – not even for the greatest profit of anyone.

The reason of this institute was the perversity of those familiars known to many, who [lived] to prattle on, cause disruption and take away anything they could, not serving God, not working with their hands, nor offering anything of use to the houses, by which monasteries they were both fed and clothed.

49. Concerning lights in the dormitory

It is instituted that none of our brothers sleep at night without a light, at least if in their own places. But if on that account, one would be a pauper, with the result that he would not be able to provide his own lantern in his dormitory, he would receive that lantern which was in the future and he would take it to the dormitory.

The reason for this statute was that the sons of light always live even in physical light, since, according to the apostle speaking of the spirit light, “You are all sons of light and sons of God; we are not of the night, nor of the shadows.” But even though, as I said, he speaks of that spiritual light, the Lord nonetheless said this very thing about the physical and spritual light at the same time, “All who do evil hate the light and do not come to the light so that their works are not exposed; But he who undertakes truth comes to the light so that his works are revealed since they are done in God.”

50. Concerning readings between the octave of the Assumption and of the Apostles Peter and Paul.

It is instituted that for the six days of the octave of the Assumption of the sainted Virgin, Mother of God, and also during the octave of the Apostles Peter and Paul, at the major mass, twelve lessons are read from the gospels, twelve others from the prophets, (or from prophetic books, or the Acts of the Apostles, or their letters, as were excerpted by me). In other words, in the octave of sainted Mary, six readings from the gospels, and again six from the prophets or the prophetic books, as is said [already]. During the octave of the Apostles, likewise, six readings are taken from the gospels and six from the Acts of the Apostles, or their letters.

The reason for this statute was the special feeling of love which but for our Saviour, we ought to have for his sainted mother and the holy apostles Peter and Paul, and since so many readings, heard rarely [and] celebrated throughout almost the whole year, rouse so many hearing them to the veneration and love of the [saints].

51. Concerning grace after dinner

It is instituted, (which is an longstanding but neglected matter), that none of the brothers rising from the communal meal in the refectory leave from the choir of the church, which all ought to enter from custom, before all, as one, give thanks for their received benefit with the blessing “omnium bonorum largitori” until the final “Benedicamus”, excepting the reader of the meal, or his stand-in, if the reader had designated him as custodian.

The reason for this statute was that many or rather most off the brothers entering the Church after the meal with the community, leave immediately from the choir for any minor reason, and do not give the required thanks to God with the brothers.

52. Concerning the raising of the crown of candles.

It is instituted that lit candles not be placed on those great chandeliers, elegantly constructed of copper, gold and silver, which hang suspended from a strong chain in the middle of the choir, except for the five principal feasts, and on the feast of the Dedication of the Church and the feast of All Saints. For other feasts, however, on which it was accustomed to be illuminated, that iron device which is known in the common tongue as erza, is lit [instead of the corona] with glass lamps.

The reason of this statute was the expenses , unnecessary and exorbitant, – as if for the fat, whereas they should derive only from hunger– and excessive frequency rendering also the dignity of solemnities of less value, since, according to the sayings of the ancient wisemen, nothing is so dear and so precious that it does not lose value through continual repitition.

53. Concerning the enclosure of the new monastery.

It is instituted that the part of the new monastery, which is left of the left part after the choir, is not open to the clerics or laity, and none other, besides monks, might go there at any time, as is accustomed to be done, with the Lord’s day excepted, and on solemn feasts of the church and this only from the beginning of the hour of Terce until the end of the major mass. Excepted are the night of the birth of the lord, the night of the Apostles Peter and Paul and also the night which is called “Ad Vincula” of St. Peter. Also are excepted all pilgrims who for the sake of prayers and offerings wish to go up to the major or matutinal altar.

The reason of this institute was that since the brothers, besides the old Church of St. Peter, did not have a place where they could strive to undertake whatever sacred and secret things pertain to religious men, [and] already, days and nights, they claim that part of the new Church for themselves, where they assiduously offer to God the sacred and secret aromas of prayers, worship the pious Creator with many metanea and genuflexions, hurt their bodies frequently with cutting whips for the sake of either penance or of increased merit, and commend themselves and their fellows constantly to God by these and similar holy endeavours, as in a hermitage, far from the sight if men.

54. Concerning the daily mass in honour of the Blessed Mary

It is instituted that at the altar of the matins’ mass, which is consecrated in honour of the blessed Mary, a daily mass for the mother of the Lord be sung privately .

The reason of this institute was that in the daily offering to God, the mother of God was also specially honoured, and she was revered with such prayers by her servants for underlining with special things after God.

55. Concerning the abbot coming to chapter.

It is instituted that when the abbot is coming into chapter the [gathered] community which, in the old manner not only had to rise for him, but also (for all inferior in status) to decline almost to the earth, indeed should rise reverently, but they need not go beyond the bench by descending underfoot.

The reason for this institute was that, even though this was decreed by ancient and good men out of great and much love and reverence (which the Cluniac brothers always show to their fathers) it seems, nevertheless, that this labour ought to be spared out of concern for old and the weak of the huge multitude [of brothers] the number of whom in my time was up to three hundred or four hundred brothers, [much] more than the sixty or eighty monks there formerely.

56. Concerning the schoolboys.

It is instituted that the schoolboys are permitted to remain (like the gathered community), when the prayers for the intercessions of saints are said, and they are not compelled to stand, when eating in the refectory, as is the old manner.

The reason for this statute was that this necessity shall not be imposed on those weaker by age, which is not expected of the stronger, since the pious father Benedict said about this, “Although very human nature is drawn to mercy for these ages, namely old age and infancy, nonetheless, the very authority of the rule looks out for them.”

57. Concerning the Credoat the major mass.

It is instituted that on feast days of the twelve apostles the “Credo in unum deum” is said at the major mass, or at another mass, which is sung outside the convent.

The reason for this institute was the reasonable custom of other (and almost all) churches, which institution they retained from the ancient fathers, that the Christians sing the profession of faith on the feasts of these [apostles], since the great Apostle Paul wrote such to the Ephesians, when he said, “I built upon the foundation of the Apostles, and of the Prophets,” and the rest.

58. Concerning the prose, Caeleste Organumon the Nativity of the Lord.

It is instituted that the prosawhose beginning is, “Caeleste organum” be sung at the mass of light on the solemn night of the birth of our Lord.

The reason of this institute was that the rough series of words of that whose beginning was Nostra tuba[contains] almost nothing pertaining to the nativity of the Lord, [and] far longer than a very rustic song, is displeasing to those listening to it.

59. Concerning the five ferial antiphonies during Lent.

It is instituted that for the first four weeks of Quadragesima, the antiphones which on the fifth ferial day were accustomed to be said at the “Benedictus” and the “Magnificat”, have changed and others are sung in their place. On the fifth ferial day of the first week (at the Benedictus: “Si manseritis in sermone meo”, at the Magnificat“Cognoscite veritatem”. At the fifth ferial day of the second week, at the Benedictus: “Non possum a me ipso”; at the Magnificat: “Non quero voluntatem meam”. For the third week, at the Benedictus: “Operamini non cibum qui perit”, at the Magnificat: “Hoc est opus dei.” For the fourth week, at the Benedictus: “Non potest filius a se facere quicquam”; at the Magnificat: “Pater diligit filium.”

The reason for this statute was, since the antiphones (which were previous listed) were for another time, and since they were sung at another time, such as the antiphones chosen reciprocally are sung again in Lent (that is, Pater Abraham, and, Fili recordare, andExhibant autem daemonia a multis, and, Cum sol autem occidisset, and, Propheta magnus surrexit in nobisand Accepit autem omnes timor. And what was more absurd, on the fifth ferial day of the first week were sung the antiphones, Missus sum ad oves. O mulier magna est fides tua, which antiphones were sung again on the second Sunday immediately following from the gospel of that Sunday. And even thoughit happened in this way that they were accepted by some of our predecessors, since for a long time now the aforementioned ferial days have had their proper gospels, from which the excerpted antiphones ought be sung, which were excerpted afterwards from the gospel of John by fathers coming after and zealous in the divine office. For this reason, after those those five ferial days came to have their own proper gospels, new antiphones were also made from those very gospels.

60. Concerning the hours of the Blessed Mary in the infirmary church.

It is instituted that, as is the custom, the other hours of the sainted Virgin, mother of God are sung in the church of the infirmary.which is consecrated in her honour, and the Compline of the same is sung there, and for all hours the verse, “Memento salutis auctor”, is allowed before the psalms with its gloria.

The reason for this statute was the respect that ought to be shown uniquely for the mother of God above all creatures, and that her hours be song completely in her chapel by a lesser number [of brothers] since they, prevented by the lack of time, are unable to be sung during the public gathering on account of the number of the brothers and the vast number of offices.

61. Concerning Prime to be recited in the chapel of the infirm.

It is instituted that from the feast of All Saints until Easter, regular Prime and the Prime of St. Mary, which from the ancient custom, are sung after the finished Matins and after the finish alternate psalmody in the chapel of the infirmary before the coming of the community in the dead of night until the raising of the light and the sounding of they signal (which in the the infirmary is accustomed to be sounded in the morning.)

The reason of this statute was that both frequently before the psalmody is finished by the infirm brothers due to its length, the community, interrupting, drives out those infirm brothers, or rather all those whom in that church it surprised, and also since frequently in almost the middle of the night, while the sun remains hidden most deeply under the ground, they sing, “Iam lucis in orto sidere.” It is instituted, therefore, so that so great a lie be not carried on further by the sons of truth in the presence of God, and that the words of those praising and lauding the lord do not distract from things. But if anyone objects, “why not?” or “Such a thing is not corrected in others in which a similar disgrace of lying is found, when many things are still sung at night, “Aurora lucis rutilat” and “Aurora iam spargit polum” and “Lux intrat albescit polus” and many things in this manner?”, then I respond that I indeed truly desire so that all such things, if possible, be corrected among us and everywhere. But since, as I see it, this is not possible, I shall use the words of Pope Gregory the Great, “If I am unable to carry back many sheaves from the dominical field, at least I will bring a few, or two, or at least one.

62. Concerning the cross for the unction of the infirm monks.

It is instituted that when infirm brothers are annointed with the sacred oil in the ecclesiastical way, neither the gold or silver cross is given to them for adoration, but only the wooden one, which has the painted image of the crucified lord and has a portion of the very wood of the Lord’s cross adorned with gold and inserted underneath the feet of the painted crucifix on this cross.

The reason for this statute was that it seemed more reasonable and devote that to the sick person was presented the cross made not from any other metal or of any other substance than from the same material of wood on which the Saviour was crucified, and with these words, which are accustomed to be said when he is adored, it ought to be taken up with no indication or a not unreasonable degree of falseness. For it is not said, “Behold the gold of the cross. Behold the silver of the cross” but rather, “Behold the wood of the cross in which hands the salvation of the world. come adore it. Certainly this is true, since the cross of Christ is not of gold or silver, but of wood, and moreover, not [only] saying this I condemn and admonishcrosses made of gold or silver out of respect for the Lord’s cross, which ought to be praised and blessed especially by the catholic mouth. But preciousness of metal is one thing, which excites the minds of the simple to greater veneration of the holy cross, but the lowliness of wood is another, which drives the souls of the spiritual persons to more powerful devotion to the cross and crucifix. On account of this, in order that the more devoted mind is enflamed in love of the saviour’s passion, the piece taken from the wood of that first cross, as I already said, is placed at the feet of the painted cruxifiction, which immediately after the kissing of the feet, let him present it to the eyes, the soul [animo] and mouth of the infirm brother adoring and kissing the cross. It is decreed that this wood cross is borne to those not yet dead, but dying for adoring, which I made to be adopted–for that adoring gaze which I said, in that manner which I wrote above.

This, just as it is done by me at Cluny, so it ought to be done everywhere of ours, I wish it to be done even though I hestitate to command it.

63. Concerning the wearing of tunics during whippings

It is instituted that tunics, which from ancient custom were accustomed to be rended on brothers sharply whipped for any serious fault and to be violently torn off above the belt, are not henceforth to cut, but rather, in order to maintain an undamaged tunic, the brother about to undergo a flogging must take it off completely.

The reason for this institute was that the frequent damage of a rent tunic was avoided and more readily were brothers almost completely naked being flogged.

64. Concerning the baskets for offering leftovers

It is instituted that, after the reading is finished, the baskets of the refectory for offering the leftovers of bread according to custom are not carried outside through the refectory.

The reason of this institute was since previously for that reason the baskets for carrying the left-over pieces of bread were taken away with the result that they were given to the granatoriusnot the almoner for using later. But since now none of the bread is rendered to the granatorius of the refectory, but only to the almoner, is seems not to be necessary that the baskets are carried outside through the refectory.

65. Concerning seating at mass.

It is instituted that the convent is not forced to stand at the morning or major mass, as it was formerly done, from the end of the song of the offering until the preface, but as soon as all finish the song, those who wish to sit may sit, but also that when a conversus priest says to the choir, Orate fratres, those may remain quasi-seated, modestly leaning in the customary manner for private days on the elevated choir stool-rests on the benches, which are placed on those seats, but on feast days they must remain standing inclined before the forms.

The reason if this institute was, that the great and continous ?of the convent of Cluny was relaxed a little bit by this remission.

66. Concerning the schoolboys.

It is instituted so that school boys are not sent away, if they are good, on account of the dignity of others, in the proceeding time [mass?].

The reason of this institute was since, with rumour bearing this, from where the thing arose I do not know, it is said to be common custom that none [in charge] of the school boys ever at any time, [that is] not the hebdomadary of the major mass, or the prior or the custodian of the order, either was made around thisor obtained whatever privilege of monastic dignity. But how greatly it is opposed to common justice and reason, even [if?] the attendant directs/ punishes softly. For when the prince of the apostles says, in omni gente, qui timet deum, et operatur iustitiam, acceptus est illi. I say, then, if by, in omni gente, does it not exist in every order? If in every order, does it not apply to every rank? To every condition? To every age? And since the obvious thing has not undergone a long demonstration, briefly I say that all monastic and ecclesiastical dignity, if they are good and proper, is restored to the public by our students. Since their faith, knowledge and life is demonstrated by how much ecclesiasical dignity truly is proved unjustly.

67. Concerning the pneumes

It is instituted that the pneume which is sung at the end of the antiphones when there are several antiphones alternating with sequences as at Vespers and Matins, be not sung in the future, save the principal feasts, that is, the Birth of our Lord, Easter, Pentecost, the feast of the Apostles Peter and Paul and the Assumption of the blessed Virgin. Likewise it is decreed that the suffrages of the saints, save the oration of the sacred cross and of St. Mary and the Apostles Peter and Paul, and finally, Per dominum nostrumwith the sequences up til Amenis not said, namely Per Christum dominum nostrum.

The reason of this institute was: the tedium of prolixity of multiple additions which were added to the ecclesiastical offices for diverse reasons at different times. This is instituted so that another revelation is made of whose tedium, and that this is followed in no Cluniac monasteries besides Cluny

68. Concerning proper hymns

It is instituted that the hymns proper to St Stephen the proto-martyr, to saint John the Evangelist, to the Holy Innocents, to St. Lawrence, to St. Vincent, taken from the hymnal of St. Ambrose or the hymnal of Prudentius, both learned and religious men, always be sung during the solemnities of those saints in that wayby those of use who are able to have them.

The reason of this institute was the love and reverence of those saints since when John, the beloved of Christ after Peter and Paul, was among the greatest apostles and and since those aforementioned martyrs are among the greatest and most sublime martyrs, it seems incongruous that they are celebrated with the common hymns of the other apostles and martyrs, especially when besides hymns all have other songs as much for the day as the night.

69. Concerning the custodians of the dormitory

It is instituted that two mature and zealous brothers be custodians of the dormitories by day and night, together when they are able, or alternating if they are not able –as when they are not able to be together on account of eating dinner, as they agree among themselves, one eats the other maintains watch. But when for another reason, let them act together.

The reason of this institute was that frequently on account of the absence of guardians and of the multitude of quarrels which arise of the many gathering there, because they lose their clothes or often or whatsoever regular clothing and they are not about to find the lost things easily. On this account, it is decreed as much that this is to be avoided, as that all are warned who are able to bring a reason of opposition.

70. Concerning the clothes of the servants

It is instituted that neither the abbot of Cluny nor the prior of any priory nor of the Cluniac brothers at Cluny or abroad either purchase or give to the servants and servers any kind of skins beside lambskin; it is added that they should dress their errand servants or servants accompanying them with burellosof moderate price or with clothes black in colour, that is or lambswoolwith red, green and all other colour of clothes having been rejected.

The reason of this institutes was, first and foremost, the augmentation of religion and the disgrace unsuitable for all, that those following monks clothed regularly use their secular clothing. For according to the word of the Lord, who was dressed with soft things, not in the houses of monks, but in the houses of kings were accustomed to be or live. Secondly, that multiple and considerable expenses, which in those superfluous, nay rather harmful clothes, is consumed evily and exceedingly, ought to be well and reasonably expended on necessary and useful things.

71. Concerning saying Ipsum Auditein responsaries and antiphones

It is instituted that no Cluniac say or sing Ipsum auditein responsaries or antiphones, which were from the baptism of the Lord, just as the grace of the word, previously in the responsary, which begins thus, In columbae specie spiritus sanctus visus est, paterna vox audita est. Hic est filius meus dilectus, in quo mihi complacaui, and in similar things if what is antiphones or responsaries is interdicted, so that none adds Ipsum audite.

The reason of this institute was: the evident and open deception, which those singing and reading offered thoughtlessly, when they add Ipsum auditeto those sacred words. Witness of this thing are not anyone, but the very most holy and truthful evangelists Matthew, Marc, and Luke who writing, in equal accounts, that the spirit of God appreased above the baptized Christ in the form of a dove and said with the voice of the father of heaven, either, “Hic est filius meus in quo mihi complacui,” or “Tu es filius meus, in te complacui mihi”, but never do they add, Ipsum audite. These words were added not at the baptism of Christ, but at his transfiguration. Upon that transfiguration it is enjoined with similar words, Ipsum audite, but also the reason declares this lucidly. For when [John the] Baptist heard the voice of of the omnipotent father at the baptism of Christ only after Christ; it asid Ipsum auditebut Ipsum audi. Whence it appears that not he who was alone, that is said in the baptism, andd through them , of the universal Church, which presages not only the singular but rather the plural number in the transfiguration of the Lord was ordered, Ipsum audite.

72. Concerning private masses on the Nativity of the Lord

It is instituted that on the Nativity of the Lord, none of the brothers may either say or hear a mass anywhere before the end of that mass with is called on account of the light and which is sung in the convent [chapter?] according to convention. The infirm are excepted from this constitution who eat in the infirmary, of whom the ancient manner constitutes that just as on that holy day three masses are sung in the convent, so to by them at that time are tree similar masses celebrated in the chapel of St. Mary, which is laid out in the offices of them.

The reason for this institute was that priests are accustomed, not only from custom but also from a certain thoughtless hastening, immediately after the gospel reading of that mass, along with certain others, who either assist them or wish to participate at their masses, to depart from the convent and to celebrate for each one individually the mass of the day whose introit is, Pues natus est nobis. Thus if occurs, that not only does the choir remain almost completely empty, but they do not hear what remains of that mass after the gospel. Now this was the verse in custom, that many thought was the custom, and almost a half of the Cluniac convent, or perhaps more, not hearing that which comes after the gospel in the mass of light, did not hear that mass. They did not hear that mass since they missed the chief and better part, that is the celebration of the divine sacrifice, on account of whose dignity is the mass really called. It is foreseen by this constitution that here that it is not to be done in the future,

73. Concerning wine at the mass of the Birth of the Lord

It is instituted that on the vigil of the Birth of the Lord, from all the vats of wine which were in the cellar for the use of brothers, guests or paupers, that is of everyone of them, the brother who is accustomed to wine at mass, takes as much as is able to suffice for all those celebrating all masses of that sacred night.

The reason for this institute was, a thing shown by many, as I heard, and often related to me namely that it is never possible that the wine is gathered from those vases, or that the unnatural and corrupt taste is changed, whence however great a portion of wine is taken for celebrating the sacrament of the aforementioned Birth of the Lord.

74. Concerning singing the Kryiein the five chief feasts.

It is instituted that the Kryie Eleysonwhose song has prosaic verses, of which the beginning is Clemens rector aeterne, pater immense eleysonwhich is sung is many monasteries belonging to Cluny from ancient use, and it is sung at Cluny on the five principal feasts. Also it is added that Benedicamus dominois sung on the occasion of those solemnities and in certain major others, just as it is suitable at Vespers and Lauds following the singing of the indeed new but good and already public verse of it, Virgo dei genetrix est, flos filius eius, which is sung by many on the Nativity of the blessed mother of the Lord. The song is not, however, taken from the whole verse but from the end of the verse, that is Flos filius eius.

The reason for this institute is, both that a more solemn song suits more solemn days and that the greater the variation of the songs devotion of singing, the greater the devotion of the singers.

75. Concerning the feasts of the Holy Cross

It is instituted that on the feast of the Discovery of the Holy Cross and its Exaltation, at Matinal Lauds, the verses excerpted from the hymn whose beginning is, Pange lingua gloriosi praelium certaminisis sung, whose first verse is Crux fidelis, the second, Flecte ramos, the third, Sola digna tu fuisti, with the Gloriafollowing, which is Gloria et honor deo.

The reason for this institute is, that it seems devout and elegant in the aforementioned solemnities of the salvific cross, to vary joyfully the hymns containing the praises of it, than to go through fastidiously them.

76. Concerning the antiphone, Salva Regina

It is instituted that the antiphone done for the holy mother of the Lord, whose beginning is Salve regine misericordiae, on the feast of Her Assumption, is sung when the procession is done by the convent, and again in the processions which from the principal church of the Apostles are customarily made to the church of that virgin mother, save those feasts of saints in which the ancient manner compels to be sung the [antiphones] dedicated to those saints.

The reason if this institute was: none other than the highest and greatest love by all rational creatures, is able to made reasonably by whatsoever manner, the creator of the mother of the creator of the whole universe.

A1. Concerning genuflections on the Lord’s day[5]

It is instituted by me, Pontius the abbot of Cluny that out of reverence for ancient and most holy council of Nicea and also on account of the common usage of almost the whole of the Church of God, lest we seem to deviate in any way from its sacred observances, none of our congregation bends his knee in prayer on the Lord’s day. We exempt, however, the genuflection which is done on the day when Credo in unum deumis sung at mass, in that profession of faith when Homo factus estis said. Also, the one which the priest is accustomed to do before and after mass. And also that one which is done before the ministers of the Lord’s body departing from the altar with chalice and paten, and whomsoever who encountered them with the Lord’s body. About others, as is indeed said above, it is firmly observed. But if there is anyone and he asks a question about those [means] by which we fulfill genuflections according to the precept of the Rule while singing whatsoever in church we are mistaken , then let him know that it is a greater thing that we say satisfaction than prayer, therefore making none to attack it. Therefore, save those things which we mentioned above, what is ordered is maintained firmly for the rest. This ends, we write by the command of the Lord.

A2. Concerning monks waiting outside.

Let those present and those to come know that Peter, the lord and worthy of every veneration, the abbot of the Cluniac monastery, always dedicated to honest and useful [endeavour], desiring the sluggishness of certain of our brothers to be healed who suspend [going] outside almost the entire turn of a year under any pretext of delaying besides only that time at which they know the pellices, the frocks and cowls to be distributed; [Peter] orders the presence of all in the chapter, and, maintaining it absolutely, [in order to strengthen this command] asserts that whomsoever ought to be at the Cluniac cloister, if they cannot come here at least at these seven feasts, namely the Nativity of the Lord, the Purification of St. Mary, Palm Sunday, Easter, Pentecost, of the Apostles Peter and Paul, of the Assumption of St. Mary, they should have from the Cluniac chamberlain in that year, neither pellice, nor frock, nor cowl, unless perhaps a most serious illness or another unavoidable necessity should prevent the one invited.

[1]Knowles remarks that this repeats arguments of letter 28 but changed, “Previously arguing against the Cistercians, he defended the great abbots of Cluny for introducing mitigations of the Rule in the interests of Charity, now against his detractors at home, he is citiing his predecessors as supplying precedents for his own changes, many of which are in the direction of austerity and a closer observance of the Rule. These last features, we may remark, he does not emphasize.”

[2]Consult S.A. Van Dijk, “Historical Liturgy and Liturgy Study,” Dominican Studies2 (1949): 181-2. This shares considerable info with Instituta Patrum of St. Galland the “pausa bona” of St. Bernard.

[3]night office?

[4]A note by Prof. M.M. Postan at the end of Knowles’ article suggests: galabruni= yellowish brown cloth; isembruni= corruption of Gk. word ezamitouor examitumin lat., a thick silk cloth common for ecclesiastical garments; scalfarii = combed cloth (like worsteds), perhaps also tight fitting silk cloth; barracani: a cloth of levantine origin of silk and brocade.

[5]St. 4 is a repetition of this statute with minor changes.