Strangers are to be received by the monks to join them in prayers—with the salutation of peace, and prostration, and washing of feet, as of Christ, whom they represent. They are then led to prayers; the Scriptures are read to them; after which the Prior, except on very solemn occasions, is permitted to break his fast. The Abbot’s kitchen and that of the visitors, are to be kept separate; so that the brethren may not be disturbed by guests or pilgrims coming in at unseasonable hours. No letters or presents can be received without leave from the Abbot. When he has no strangers in the convent, the Abbot may invite to his table certain of the brotherhood in rotation.
Workmen or artisans in the house are to labour for the common profit. Novices are to be tried by austerities, denials, and hard essays, before admission: their term of probation to comprise twelve months; in the interim, the rule is to be read to them every fourth month. They are then to be admitted by a petition laid upon the Altar, and by prostration at the feet of all the monks. [See the forms already given in our notice of Tinterne Abbey.]
Parents are to dedicate their children to the service of God, by wrapping their hands in the pall of the altar; promising to leave nothing to them that might serve as a temptation to their leaving the house or convent for the world; but if they bring anything with them, the use of it is to be reserved during their lives.
Priests requesting admission are to be tried by delays; to sit near the Abbot, and conform to the rule, but not to exercise sacerdotal functions without special leave. Stranger monks are to be received hospitably, and, if shown to be of good character and morals, invited to take up their abode. Monks who have been ordained priests, are to be subject to the rule and officers of the establishment, or to incur the pain of expulsion.
Precedence is to be taken in accordance with the time of profession: the elders are to address the juniors as brothers; and the latter to address the former as nonnos, or fathers; the Abbot to be styled Dominus, or father-abbot. When two monks meet, the junior is to ask the benediction of his senior; and when he passes by, the junior is respectfully to rise, offer him his seat, and not to sit down again until invited.
The Election of abbots was determined by the whole society, and a plurality of votes; the grand recommendation of the candidate for that sacred office, being the purity of his life and conduct. The prior was elected by the Abbot, who could depose him for disobedience, or any flagrant abuse of power or neglect of duty. Among the minor officials—
The Abbey Porter was required to be a shrewd old man—able to give and receive an answer; he was to have a cell near the gatehouse, and a junior porter for his companion. It was very desirable, in order to prevent the habit of straying beyond the abbey walls, to have a mill, well, bakehouse, and other domestic offices within the house, with a garden and orchard adjoining. Monks going on a journey are to have the prayers of the congregation beforehand; and on their return to the convent, they are to confess and solicit pardon for any excesses they may have committed whilst abroad.
Undertakings, which had subsequently appeared difficult or even impossible to carry out, agreeably to the orders of the Superior, were to be humbly represented to him; but if he persisted, then the assistance of God was to be implored, and relied upon, for their final accomplishment. No monk was permitted to defend or excuse the delinquency of a brother: no blow was to be inflicted—no excommunication carried into effect—without the knowledge and express sanction of the Abbot. In the correction of children and pupils, a discretionary power was allowed. The duty of mutual obedience was straitly enjoined; but no member was permitted, in obedience to orders, to give to any private person a preference over his monastic superiors. And the apology to be made and demanded in such cases, was prostration at the feet of the superiors, until their anger or displeasure was appeased, the rule of the institution vindicated, and the offender brought to a due sense of his degradation.[414]
Habit.—“As for the habits of the Benedictine monks,” says Stevens, “they were left to the discretion of the abbots, according to the nature and temperature of the country, as it was hotter or colder.” Nothing could be more sensible and considerate; for it cannot be doubted that a neglect of this must be attended with pernicious consequences to the general health of any society, that numbered amongst its members the natives of various climates, which, in point of dress, required a special regulation.
In temperate climates, a Cowl and a tunic were sufficient—the cowl of a thicker texture for winter, and a thinner for summer—with a scapular to work in. The scapular was the upper garment during the time of labour, which was thrown off at pleasure, and the cowl worn during the remainder of the day. Every monk had two tunics and two cowls, either to change at night or to have them washed. The stuff of which they were made, was to be the cheapest the country afforded. To the end that no man might have any property—that is, anything that he might call his own—the Abbot supplied them all with everything necessary in point of clothing. Besides the habit, each monk had a handkerchief, a knife, a needle, a steel pen, and tablets to write upon. Their beds were mats, with a straw paillasse, a piece of serge, a blanket, and a pillow.