42. The cloisters, as Richard, Bishop of Cremona, testifieth, had their rise either in the watchings of the Levites around the tabernacle, or from the chambers of the priests, or from the porch of Solomon's temple. 'For the Lord commanded Moses, that he should not number the Levites with the rest of the children of Israel; but should set them over the tabernacle of the testimony to carry it and to keep it.' [Footnote 182] On account of which divine commandment, while the Holy Mysteries are in celebration, the clergy should in the church stand apart from the laity. Whence the Council of Mayence ordained that the part which is separated with rails from the altar should be appropriated altogether to the priests choral. Furthermore, as the church signifieth the Church Triumphant, so the cloister signifieth the celestial Paradise, where there will be one and the same heart in fulfilling the commands of God and loving Him: where all things will be possessed in common, because that of which one hath less, he will rejoice to see more abounding in another, for 'God shall be all in all.' [Footnote 183] Therefore the regular clergy who live in the cloisters, and are of one mind, rising to the service of God and leaving worldly things, lead their lives in common. The various offices in the cloister signify the different mansions, and the difference of rewards in the Kingdom: for 'In My Father's House are many mansions,' [Footnote 184] saith our Lord. But in a moral sense the cloister is the contemplative state, into which the soul betaking itself, is separated from the crowd of carnal thoughts, and meditateth on celestial things only. In this cloister there are four sides: denoting, namely, contempt of self, contempt of the world, love of God, love of our neighbour. Each side hath his own row of Columns. Contempt of self hath humiliation of soul, mortification of the flesh, humility of speech, and the like. The base of all the columns is patience.
[Footnote 182: Numbers i, 47; xviii, 6.]
[Footnote 183: I Corinth, xv, 28.]
[Footnote 184: S. John xv, 2.]
43. In this cloister the diversity of office-chambers is the diversity of virtues. The chapter-house is the secret of the heart: concerning this, however, we shall speak differently hereafter. The refectory is the love of holy meditation. The cellar, Holy Scripture. The dormitory, a clean conscience. The oratory, a spotless life. The garden of trees and herbs, the collection of virtues. The well, the dew of God's heavenly gifts; which in this world mitigateth our thirst, and hereafter will quench it.
44. The Episcopal throne, which according to the injunctions of Saint Peter has been of old consecrated in each city (as shall be said below), the piety of our forefathers dedicated, not in memory of confessors, but to the honour of apostles and martyrs, and especially of the Blessed Virgin Mary.
45. But we therefore go to church, that we may there ask for the pardon of our sins, and assist in the divine praises: as shall be said in the proeme of the fifth book, and that there we may hear God's proceedings [Footnote 185] with the good and the ill, and learn and receive the knowledge of God, and that we may there feed on the Lord's body.
[Footnote 185: Such is probably the meaning of the passage. The original is ut iti bona sive mala judicia audiamus.]
46. In church, men and women sit apart: which, according to Bede, we have received from the custom of the ancients: and thence it was that Joseph and Mary lost the Child Jesus; since the one who did not behold Him in his own company, thought Him to be with the other. . . . But the men remain on the southern, the [{31}] women on the northern side: [Footnote 186] to signify that the saints who be most advanced in holiness should stand against the greater temptations of this world: and they who be less advanced, against the less; or that the bolder and the stronger sex should take their place in the position fittest for action: because the Apostle saith, 'God is faithful, Who will not suffer you to be tempted above that ye are able.' [Footnote 187] To this also pertaineth the vision of S. John, who 'beheld a mighty angel placing his right foot in the sea.' [Footnote 188] For the stronger members are opposed to the greater dangers. But, according to others, the men are to be in the fore part [i.e. eastward], the women behind: because 'the husband is the head of the wife,' [Footnote 189] and therefore should go before her.
[Footnote 186: This is the practice in some parts of England even to this day: more especially in Somersetshire. Bp. Montague in his 'Visitation Articles' (reprinted Camb. 1841) asks (p. 17), 'Do men and women sit together in those seats indifferently and promiscuously? or (as the fashion was of old), do men sit together upon one side of the church, and women upon the other?' And, indeed, of old there was a still further separation on each side, into the married and unmarried. The restoration of the practice recommended by Bp. Montague is much to be wished.]
[Footnote 187: 1 Corinth, x, 13.]
[Footnote 188: Apocalypse x, 7.]
[Footnote 189: Eph. v, 23.]