Caesarius of Heisterbach’s The Dialogue on Miracles: The Noble Man Who Decided to Convert After Watching Some Monks Get Whipped

It’s been a hectic week for me, so I’ve decided to skip ahead in The Dialogue on Miracles and write about one of the shorter chapters. Usually, I try to be academic on this blog, however today we will be a bit more relaxed as this is one of the stranger parts of the text. (At least it is strange to my 21st century way of thinking!) I am focusing on Book One, Chapter Twenty-Two, “Of the conversion of Dom Adolphus, bishop of Osnaburg” (pg. 31).

In this story our main character is a young man named Dom Adolphus. He was from a noble family, but in his youth he was a canon of Cologne. One day he went to Kloster Camp. (AKA Kamp Abbey, Altenkamp Abbey, Alt(en)feld Abbey, or Camp Abbey. The place sure does have a lot of names!) While there, Dom Adolphus went to mass. However, that’s not the interesting part of this chapter. The interesting part is what Dom Adolphus saw while he was praying after the service.

Once mass was over, the monks in the monastery rushed to the different altars for confession. As part of their penance the monks had to remove their habits (at least the part covering their backs!) and be whipped. And Caesarius of Heisterbach’s narrator is careful to note that monks of all ages were doing this. So the young and the elderly were whipped while “humbly confessing his sins” (pg. 31). They must have had amazing self-control to be humble and calm while they were being beaten!

Now you would think that this sight would alarm Dom Adolphus. Or if it didn’t alarm him, you would think he would be glad that he wasn’t in the monks’ position. Well, if you thought that (which is a valid way of thinking, by the way) you are very wrong. Instead of being freaked out, the sight of a bunch of monks being beaten made Dom Adolphus want to become a monk himself! It’s definitely interesting that the prospect of physical punishment made this man decide to change careers. This may be blasphemous, but it makes me wonder if Dom Adolphus was thrilled about being whipped for reasons that were not entirely holy. If that’s the case, becoming a monk is not a great way of going about to achieve those desires.

As you can probably guess from the chapter title, Dom Adolphus didn’t stay a monk for long. Soon after becoming a monk he was made bishop of Osnaburg. (Or as the area is called now, Osnabrück.) Interestingly, the text explicitly states that Dom Adolphus was “recommended both by his noble birth and his sanctity” (pg. 3) for the bishopric. However, if I had to guess, I think his noble birth probably had more to do with his new position than his sanctity!

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Source:

Heiscerbach, Caesarius of, and G.G. Coulton. Dialogue on Miracles. Translated by H. Von E. Scott and C.C. Swinton Bland, vol. 1, Harcourt, Brace and Company, 1929, https://archive.org/details/caesariusthedialogueonmiraclesvol.1/page/n53/mode/2up

The Rule of Saint Benedict: Chapter Forty-Five, What to do When a Monk Makes a Mistake During Services

I am going to be furthering my analysis of Saint Benedict’s guidelines on monastic discipline. I’ve talked about it previously here and here. Today I will be discussing Chapters Forty-Five of The Rule of Saint Benedict. This chapter is pretty short (only two sentences!) but there is a lot of interesting language use in the original Latin that I want to go into.

 

Harley MS 5431 f.73v Beginning of Chapter 45 of The Rule of Saint Benedict
Beginning of Chapter 45 of The Rule of Saint Benedict | Harley MS 5431 f.73v | Source: The British Library

 

Chapter Forty-Five is titled “Of those who make Mistakes in the Oratory” (Saint Benedict, pg. 60). It focuses on careless mistakes made during services. If a monk messes up when reciting “psalm, responsory, antiphon, or lesson” he is supposed to make “satisfaction there before all” (SB, pg. 60-61). Saint Benedict doesn’t go into detail how a monk should punish himself, but Terrence G. Kardong guesses that he means prostration. (Or in other words, laying face down on the floor.) Needless to say, throwing yourself down on the floor after you mess up a word or two is going to be rather distracting to the other monks. (Apparently nowadays, if a monk makes a mistake he just makes some kind of hand sign like touching the bench and then his lips with his fingers (Kardong. pg. 366).)

If the monk doesn’t admit his mistake, he is to be punished severely. However, he’s not necessarily being punished for saying a word wrong or minorly disrupting services. Instead, the monk is really being punished for digging his heels in, refusing to admit he did something wrong, and refusing to reform (K. pg. 366). If you are running a monastery and you’ve got a bunch of stubborn monks who are acting horribly on purpose and won’t do any sort of self-reflection, it’s only a matter of time before things escalate to a major disaster. It’s best to stop the bad behavior before things go too far.

So now we know how adults are supposed to be treated, but what about the children? What happens when an oblate messes up during services? Well, according to Saint Benedict the only solution is to whip them! Personally, I think beating a child for a minor mistake is a bit much. However, it was likely that the child was only beaten when he refused to admit he made a mistake and wouldn’t accept his punishment (K, pg. 366). It’s important to recall Chapter Thirty of The Rule of Saint Benedict when analyzing this part of the text. Saint Benedict is of the firm belief that anyone who is “unable to understand the greatness” (SB, pg. 47) of his wrongdoing is to be beaten. There’s no point in doling out punishments if you aren’t going to learn from it. (Though I will note during the medieval period many different religious figures had different opinions about the morality of corporal punishment. But that is a different article for another day.)

Now I want to focus on the language in this passage.

The Latin text uses different words when talking about the mistakes monks can potentially make. Each word has a different connotation. In the title, Saint Benedict uses the word “falluntur” when referring to a mistake. Here the text talks as though the mistakes are made “as the result of bad will.” Then the term “neglegentia deliquit” is used. This term refers to negligence. So we go from doing this on purpose out of hate to an accident due to carelessness. Finally, the text uses the word “culpa” when referring to the children’s actions. This word is extreme in its definition. It can mean fault, defect, blame, guilt, and even crime. It can even go as far as to refer to “morally reprehensible faults.” The fact that the children are the ones Saint Benedict uses the harshest language with is interesting to me. Especially when one takes into consideration that a child’s mistake is most likely to be due to forgetfulness or ignorance. (Depending on their personality and how long they’ve been at the monastery of course!) (Kardong, pgs. 365 and 375.)

 

 

Main Sources:

  • Saint Benedict. Blair, D. Oswald Hunter, translator. The Rule of Saint Benedict, With Explanatory Notes. Ichthus Publications.

(I bought my copy of The Rule of Saint Benedict on Amazon. You can purchase my edition of it here.)

(This version on Project MUSE was available to download for free in the first few months of the COVID-19 pandemic. While it is no longer accessible to the general public, I’ve included a link to it in case you have access to it through a university account or some other way.)

Other Source:

Wikipedia’s overview of The Rule of Saint Benedict to double-check my interpretations of the text. Link to that article here.

Reattaching Pope Leo’s Hand in The Golden Legend

A few weeks ago I was looking through the manuscript Royal MS 10 E IV where I found a few depictions of Pope Leo having his hand chopped off. After some sleuthing, I discovered that these images were illustrations from a story in The Golden Legend. (More details about that text can be found here.) While Royal MS 10 E IV actually contains The Decretals of Gregory IX (AKA the Smithfield Decretals), I was still rather curious about the context regarding Pope Leo’s hand. Luckily for me, the internet is a big place filled with knowledge, so I was able to find what I was searching for! (I’ve put links to my sources down below in case you’d like to read a few English translations of The Golden Legend too!)

 

royal-ms-10-e-iv-f.195v-pope-leo-golden-legend-no-hand-virgin-mary-
Pope Leo and The Virgin Mary | Royal MS 10 E IV f.195v | Source: The British Library

 

Pope Leo’s entry in The Golden Legend contains four stories. Today I will be focusing on the first one. See, one day when Pope Leo was saying mass in the church of Saint Mary the More (or Saint Mary Major depending on the translation) a woman kissed his hand during communion. This innocent kiss made Pope Leo extremely…well, to put it delicately, it made him rather excited. In theory, men of God are not supposed to be tempted by lusty desires. Especially the pope! (In practice this couldn’t be further from the truth. See Pope Alexander VI for one example.)

So instead of taking a few deep breathes and maybe splashing some cold water on his face, Pope Leo cut his hand off and threw it away instead. While this is extreme, in Pope Leo’s defense he was just following some biblical advice. However, cutting your hand off isn’t exactly practical. Needless to say, it’s painful and you are going to need some recovery time. Because Pope Leo was no longer saying his usual masses, people started to talk. Seeing how not saying masses could be a problem, he prayed to the Virgin Mary for help.

Luckily for him, the Virgin Mary was listening. She popped down from Heaven and put his hand back on his body. She also told Pope Leo to go back to saying masses as well as offer some sacrifices to Jesus. Thrilled by this turn of events, Pope Leo returned to his duties and showed everyone his newly reattached hand.

Based on this text alone, a lot can be said about Pope Leo. Clearly whoever wrote the story had respect for the man, or at the very least had respect for how he dealt with feelings that are inappropriate for a pope. The unnamed woman was simply existing and showing respect. Instead of blaming the woman, Pope Leo knew his lust was all on him. As a result, he dealt with it not by harming an innocent person, but himself. While I certainly do not recommend chopping off any body parts, I do admire Pope Leo’s ability to know when he was in the wrong.

 

 

Sources:

https://www.christianiconography.info/goldenLegend/leo.htm

https://sourcebooks.fordham.edu/basis/goldenlegend/GoldenLegend-Volume4.asp#Leo

The Golden Legend: Readings on Saints–Google Books

The Rule of Saint Benedict: Chapter Forty-Four, What Bad Monks Have to Do to be Welcomed Back into the Community

Even though monks and nuns are supposed to be holy, they are still human. As a result, they aren’t perfect. Saint Benedict is well aware of this as he writes The Rule. In a previous article, I discussed how punishments should be dealt out if a person did something really bad. (See the Chapter Twenty-Five segment of that article for details.) Today’s article will focus on how a monk can get back into the good graces of the community after doing those bad things.

 

Harley MS 5431 f.72v start of chapter 44 rule of saint benedict
The beginning of chapter forty-four of The Rule of Saint Benedict |Harley MS 5431 f.72v | Source: The British Library

 

Chapter Forty-Four of The Rule of Saint Benedict is titled “Those who are Excommunicated, how they are to Make Satisfaction” (pg. 60). (I will note that here “excommunicated” doesn’t mean being thrown out of the monastery or the Church forever. Instead, it refers to being isolated from the other members of the community.) If a monk commits a grave fault, coming back into the community isn’t going to be an easy or instantaneous thing. It’s important that the wrongdoer is punished, is actually sorry for their actions, and that the rest of the community thinks the punishment is sufficient. If these things are not done and people are still resentful, there runs the risk of discord being sewn into the monastery again.

So what does Saint Benedict recommend as penance?

The text starts off by clarifying that this is supposed to be for “graver offences [sic]” (pg. 60). (Saint Benedict gets into penance for minor offenses later in the chapter.) Then it goes on to explain that the bad monk is not allowed to go into the church or join the other monks during meal times at the table. But that doesn’t mean the bad monk is allowed to wander while everyone else is at Divine Office! Instead, he has to silently “prostrate himself at the door of the Oratory” (pg. 60) during services. He has to lay there on the floor face first until everyone exits the building. This assures that the bad monk is attending services with the rest of the community, but he’s still isolated from the group in a humiliating way. He has to do this until the abbot thinks he is truly penitent for his sins.

However, the bad monk isn’t immediately accepted back into the community. There are still further penances to go through. Before the penitent monk is allowed to come into the church again, he has to throw himself at the abbot’s feet as well as the feet of everyone in the community. Everyone is to pray for him. Once again, this happens until the abbot thinks the point has gotten across. And once again, this is not the end of the penitent monk’s discipline!

After all this, the penitent monk is finally allowed back into the church with the other choir monks. However, the monk may or may not be allowed to sit in the same place as before. Monasteries followed a hierarchical system based on how long a person had been a monk, so losing your place in the hierarchy was a Big Deal. And just because the penitent monk was able to go to services again, it didn’t mean he was allowed to lead the community in reading or song. That was a privilege that needed to be earned back when the abbot thought it appropriate.

Despite being allowed back at Divine Offices, the penitent monk still had one more penance to undergo. When the service was over he was to lay prostrate on the ground. However, he wasn’t allowed to find a good place to do so. The penitent monk was to do this “in the place where he standeth” (pg. 60). I’m sure you can guess how long he had to do this for! (Until the abbot said otherwise!)

Now, these were the penances for monks who committed grave faults. What about minor faults? Let’s let Saint Benedict explain himself:

“But let those, who for lighter faults are excommunicated only from the table, make satisfaction in the Oratory so long as the Abbot shall command, and continue so doing until he bless them and say it is enough.” (pg. 60)

As you can see, a lot of what happened in the monastery happened at an abbot’s discretion. This chapter emphasizes the abbot’s power in a monastic community. (Well, an abbot who has control over his brethren at least.) In Terrence G. Kardong’s commentary on The Rule of Saint Benedict, he compares Saint Benedict’s treatment of penitent monks to another rule written a few decades before, The Rule of the Master. (A lot of people wrote their own guides on how to live a proper monastic life.) Interestingly enough, in The Rule of the Master penances are slightly different.

One such difference is the use of verbal apologies. The Master required the abbot and the penitent monk to recite prewritten speeches during the penances. Kardong argues that the use of these would just make things worse. It’s not really a true apology if it doesn’t come from the heart. He also argues that The Master wants to rush the healing processes while Saint Benedict takes things extremely slow. By taking things slow, it allows the community to genuinely heal from the collective distress the actions of the bad monk inflicted upon them.

 

 

Main Sources:

  • Saint Benedict. Blair, D. Oswald Hunter, translator. The Rule of Saint Benedict, With Explanatory Notes. Ichthus Publications.

(I bought my copy of The Rule of Saint Benedict on Amazon. You can purchase my edition of it here.)

(This version on Project MUSE was available to download for free in the first few months of the COVID-19 pandemic. While it is no longer accessible to the general public, I’ve included a link to it in case you have access to it through a university account or some other way.)

Other Sources:

Christian Classics Ethereal Library’s translation of The Rule of Saint Benedict can be found here as a PDF. I used this to cross-check my translation. (You have to scroll down to see the text.)

Wikipedia’s overview of The Rule of Saint Benedict to double-check my interpretations of the text. Link to that article here.

 

Jacobus de Voragine’s The Golden Legend

The other day I was browsing the manuscript Royal MS 10 E IV looking for images to feature on my Instagram account. While doing so I came across this bit of marginalia:

Pope Leo getting his hand chopped off | Royal MS 10 E IV f.194v | Source: The British Library

Naturally, I was a bit curious. What was going on here? Why had that man just chopped off both of the other man’s hands? Why was he wearing that hat? And why is everyone so nonchalant about this? My questions only grew when I went to the next page and saw this:

Pope Leo with no hands and missing a foot with the Virgin Mary and an angel | Royal MS 10 E IV f.195r | Source: The British Library

Now things were becoming stranger! Why no foot? Why was this happening in front of a church? What was that angel doing there? Was the woman the Virgin Mary or a queen? What was going on? Finally I went to the next page and was greeted with another picture:

Pope Leo and The Virgin Mary | Royal MS 10 E IV f.195v | Source: The British Library

At this point, my curiosity was overwhelming. I knew it was time to do a bit of research. Luckily for me, Royal MS 10 E IV’s content caption on the British Library’s website is pretty detailed. (Sometimes it’s not.) I quickly discovered that these are illustrations from The Golden Legend.

The Golden Legend is a compilation of hagiographies (or in other words, biographies of saints). The stories were collected by a Dominican friar (then archbishop) named Jacobus de Voragine. He wrote this text around the year 1260. For a while, The Golden Legend was one of the most popular printed book in Europe. Once the printing press was invented of course! That being said, it was also a pretty popular book before the printing press. At least 900 (perhaps more!) manuscripts survive. Some of these manuscripts are abridged versions of the full text. In 1900 Temple Classics published a seven-volume version of The Golden Legend, so it’s no wonder some scribes decided to make a few cuts!

Despite The Golden Legend’s popularity, during the sixteenth century, it became significantly less relevant. The text wasn’t printed as much and people were starting to question the sources Jacobus de Voragine had used. Eventually, The Golden Legend stopped being seen as a reliable source of information. Which is fair. Sometimes the lives of saints can be a bit unrealistic if you don’t believe in miracles. (And I say this as a person who considers himself culturally Catholic.) It probably also didn’t help that Jacobus de Voragine’s etymologies of the saints’ names are not the most accurate.

That all being said, The Golden Legend was still an important text for hagiographies. Even if you don’t believe everything in it, it can still be fun to read stories about the marvelous.

 

Sources:

https://sourcebooks.fordham.edu/basis/goldenlegend/

https://press.princeton.edu/books/paperback/9780691154077/the-golden-legend  (The book description, not the book itself)

The Legenda Aurea: A Reexamination of Its Paradoxical History By Sherry L. Reames

https://en.wikipedia.org/wiki/Golden_Legend

Caesarius of Heisterbach’s Dialogue on Miracles: The Time an Angel Shamed a Prior for Not Listening to a Monk’s Confession

Today’s post will be on the latter half of Book One, Chapter Six of Dialogue on Miracles. I’ve decided to focus on the second half as it’s a fascinating story filled with angels, confessions, and some good old fashioned Catholic guilt. The first half discusses what is better for the soul, going on a crusade, pilgrimages, or becoming a monk. While it does give us this zinger:

“Novice.—You think then that the Order is a higher vocation than a pilgrimage?

Monk.—It is judged higher, not by my authority, but by that of the Church.”

(Caesarius of Heisterbach, pg. 13)

I’m more interested in a story about an angel than that debate. (And I have strong feelings about people forcing others to convert to their religion, so I’m not going to touch that, lest this becomes an angry rant. If you’re interested in reading exactly what Caesarius has to say on the matter, there is a link to this chapter at the end of the post.)

 

Harley MS 1527 f.4v
Pretty Sure This is Zechariah Being Struck by an Angel, But I’m Not 100% Sure. Either Way, That Angel is Really Letting Him Have It And an Angry Angel is Relevant to Today’s Article | Harley MS 1527 f.4v | Source: The British Library

 

Starting at the top of page 14, the Monk sets the scene by giving the Novice a bit of context regarding the setting of the tale. A man and his buddy Walter have become monks after listening to Saint Bernard preach. Oddly enough, Walter is given a name despite barely being mentioned again, while the man the story is actually about is never named. After living at Clairvaux Abbey for a bit, a group of monks is going to Aulne. The man wants to join them, however, he doesn’t want to ask permission to go because he thinks his abbot will think he only wants to leave for a change of scenery. But he really wants to go, so he prays on it.

Luckily for the man, God happens to be listening. “A voice came to him” (pg. 14), basically tells him to just ask, and he’ll get what he wants if he actually makes the request. So the man does. His abbot says yes and gives him his blessing. So off the man goes to Aulne with Walter. And it’s a good thing he went too as he’s made the convent’s prior soon after his arrival.

One day the new prior is saying sext. (One of the Divine Offices, not the other definition!) As he’s doing so, a monk signs to him requesting the prior listen to his confession. Because the prior is, you know, busy saying the service, he signs back telling him to wait until he’s done.

Eventually, sext is over. They go into the choir (the part of the church where monks sit/stand to pray, not a choir that sings) so the prior can listen to the monk’s confession.

However, not is all as it seems. The monk isn’t the monk. Instead, it’s his guardian angel in disguise. And it’s a good disguise too. He looks exactly like the man, from his physical appearance to the clothes he’s wearing. But the prior does not know this. Well, not at first. It’s only when the prior goes to help the angel up after he “prostrated himself” (pg. 14) at his feet does he realize it’s an angel. But only because the angel disappeared before he could do so!

It occurs to the prior that this God’s way of scolding him for making the monk wait a bit for confession. After all, confession is good for the soul. Denying people salvation isn’t a great look. To drive the point home, the narrator Monk offers this nugget of wisdom to the Novice:

“When our superiors refuse us that which they are bound to use for our soul’s health, and especially that which is suggested to us by our guardian angel for our help, it is as if the refusal were made to the angels themselves.

(Caesarius of Heisterbach, pg. 14)

(Emphasis mine.)

After the disappearing angel incident, the prior immediately calls the monk who wanted confession over so he can perform the sacrament. The monk, feeling guilty about asking while the prior is busy, basically tells him that it’s alright and he can wait until tomorrow.

This is not satisfactory for the prior.

Still feeling his own guilt thanks to the angel, the prior threatens not to eat until he hears the monk’s confession. It just happens to be dinner time, so if he misses that meal he can’t eat for a while. Sufficiently guilty (and probably quite alarmed!) the monk obeys.

Then the prior makes a vow to God that no matter the time, how busy he is, or even if he’s in an Extremely Important Divine Office, he will always hear confession whenever he is asked to do so.

 

 

 

Source:

Heiscerbach, Caesarius of, and G.G. Coulton. Dialogue on Miracles. Translated by H. Von E. Scott and C.C. Swinton Bland, vol. 1, Harcourt, Brace and Company, 1929, https://archive.org/details/caesariusthedialogueonmiraclesvol.1/page/n35/mode/2up

Caesarius of Heisterbach’s Dialogue on Miracles: The Thief Who Became a Monk Just So He Could Steal Stuff

Today I want to jump right into Caesarius of Heisterbach’s Dialogue on Miracles. Book One of the text is dedicated to stories regarding conversion—but not in the way you might think. In the context of Dialogue on Miracles, the word conversion isn’t referring to people becoming Christians. Instead, it refers to Christians becoming monks/nuns. Some of the chapters in Book One are more interesting than others, so I will be analyzing and summarizing the stories I find particularly fascinating. (That’s why I am starting with Chapter Three.)

 

monk-giving-a-chalice-and-host-to-mary-of-egypt-from-bl-royal-10-e-iv-f-286-dc7c38
Monk giving a chalice and host to Mary of Egypt | BL Royal 10 E IV, f. 286 | Source: PICRYL.com

 

Unlike my series on The Rule of Saint Benedict, I’ll only be directly quoting the text when the wording is amusing, sassy, or I feel like the reader needs more context. If you wish to read the chapter I’m discussing (and I recommend you do so because of the stuff in here is WILD), I’ve provided a link to that part of the text at the bottom of this post.

Chapter Three starts off with the Monk explaining who told him this tale: Brother Godfrey, the ex-canon of Saint Andrews in Cologne, presently living in the same monastery the Monk and the Novice reside at, who heard it from a monk at Clairvaux. By telling the Novice this, the Monk is providing what seems to be a reliable source. Sure he didn’t witness this event himself but someone he knows heard it from someone he knows who did. Basically, there this story has made it through several rounds of telephone before making its way to the text, implying some of the information may be wrong.

Wrong or not, the story continues.

A wandering clerk ends up at Clairvaux and decides to become a novice. But not because he actually has a holy calling or because he wants to be closer to God. He wants to be closer to something in that monastery and it’s the chalices. Yes, this clerk decided to become a novice just so he could steal some treasure. However, stealing chalices is much harder to do when you’re just a novice and aren’t actually allowed access to the treasury. (Probably because the monastery keeps having ‘novices’ attempt to steal their gold!)

The clerk keeps planning on his theft the entire time he’s a novice (a whole year!) but again, the treasury is guarded extremely well. Does he give up? Nope! Instead, he decides that he’ll just become a monk and then steal the chalices! After all, when he’s a monk he’ll have easy access to them at mass. So he waits out the entire year of his novitiate and is tonsured.

However, things aren’t as easy as that. God is keeping tabs on him.

Once the clerk puts on his new habit God strikes. Though not violently. When he’s officially a monk (“for no sooner had he put on his monk’s dress” (pg. 9)) the clerk realizes the error of his ways. Thanks to God’s mercy he converts for real, leading to him actually being a good monk. In fact, he’s so good at it he’s eventually made Prior of Clairvaux!

Now, you would think he would just confess his crimes to a priest and keep quiet about the whole I’m–Gonna–Become–A–Monk–So–I–Can–Steal–Stuff plot. If so, you would be wrong. (I sure was!) Instead of being quiet about the whole thing, it ends up being his go-to story with the novices. Apparently, the novices found it to be a good teaching tool.

* * *

Personally, I find this story to be a bit unbelievable. I know the whole point is to teach others about God’s mercy and grace, but I think it’s a whole lot of effort just to steal a few chalices. It’s certainly a long con. However, I’ve never gotten the urge to steal some cups, so what do I know? At first, I also found it unusual that the other brethren trusted the would-be thief enough to make him prior but upon further reflection, I realized that more powerful people have done much worse and that hasn’t stopped their careers.

In the end, an argument could be made that this was all part of God’s plan to convert the sinful clerk into an upstanding member of society. I do believe that’s the moral of the story.

 

 

Source:

Heiscerbach, Caesarius of, and G.G. Coulton. Dialogue on Miracles. Translated by H. Von E. Scott and C.C. Swinton Bland, vol. 1, Harcourt, Brace and Company, 1929, https://archive.org/details/caesariusthedialogueonmiraclesvol.1/page/n31/mode/2up

The Rule of Saint Benedict: Chapter Forty-Two, Medieval Monastic Bedtime Stories

While Chapter Forty-Two of The Rule of Saint Benedict is titled “That no one may Speak after Compline” (Saint Benedict pg. 57) the majority of the chapter focuses on what books a monastic community should (and should not) read before everyone goes to bed.

 

Harley MS 5431 f.69v beginning of chap42 rule of st. benedict
The Beginning of Chapter Forty-Two in a Medieval Manuscript | Harley MS 5431 f.69v | Source: The British Library

 

However, before Saint Benedict starts off his reading list, the first line of the text stresses that “monks should love silence at all times…especially during the hours of the night” (Saint Benedict pg. 57). Silence was also discussed back in Chapter Six, but it seems like Saint Benedict is reminding his monkish readers of this “traditional monastic value” (Kardong pg. 345). (Similar to the way Saint Benedict constantly reminds his audience about obedience and humility. You know, just in case the monks forgot.) In his commentary, Terrence G. Kardong notes that the language Saint Benedict uses implies that he knows the brethren won’t be quiet all the time. This idea is further proven at the end of the chapter with this quote:

“[In regards to talking] unless the presence of guests should make it necessary, or the Abbot should chance to give any command. Yet, even then, let it be done with the utmost gravity and moderation.”

(Saint Benedict, pg. 58)

I would also like to note that there is a difference in translation between my copy of The Rule of Saint Benedict and Kardong’s. The Latin word Saint Benedict uses when referring to a monk’s love of silence is studere. Studere is the present infinitive of the word studeo. Studeo has a few meanings, but one meaning is ‘to strive after.‘ Kardong’s translation is much more direct (“Monks ought to strive for silence at all times”) while my copy of The Rule, translated by D. Oswald Hunter Blair, is a bit more poetic in its phrasing (“monks should love silence at all times”). 

After this reminder, Saint Benedict begins discussing what the after supper routine should be. No matter if it’s a fast day “or otherwise” (Saint Benedict pg. 57) all the brethren are to gather together and listen to “four or five pages being read, or as much as time alloweth” (Saint Benedict, pg. 58). And yes, every monk is supposed to gather together to do this, “even those who may have been occupied in some work” (Saint Benedict pg. 58). The after supper reading is a group activity and it’s important monastic communities treat it as such.

If it’s not a fast day, then Saint Benedict recommends reading ‘”Conferences [of Cassian], or the lives of the Fathers, or something else which may edify” (Saint Benedict, pg. 57). He explicitly bans the “Heptateuch” or “the Books of Kings” (Saint Benedict, pg. 57) from being read. It can “be read at other times” (Saint Benedict, pg. 57) but not before bedtime. According to the footnote in D. Oswald Hunter Blair’s translation, these biblical texts were considered “too exciting to the imagination” (pg. 57) to listen to before going to sleep. In his commentary, Terrence G. Kardong explains that these parts of the bible are filled with “erotic episodes” and “violence” (pg. 347). Neither of which are great things to listen about just before bed. After all, the night time reading is supposed to enrich the monks’ spirits, not excite them. 

If it is a fast day then Conferences are also to be the text of choice. However, during fast days the reading will happen at a different time. Instead of being after supper, it will occur “a short time after Vespers” (Saint Benedict, pg. 58). This allows the brethren to take a short break between the services and to prevent exhaustion (Kardong, pg. 348).

After all these instructions, Saint Benedict finally discusses what the chapter is supposed to be about: Compline. And it’s only discussed within a few sentences. Because everyone is already conveniently together Compline is said after the reading. Once the service is finished, “let none be allowed to speak to anyone” (Saint Benedict, pg. 58). If anyone does speak he is to be “subjected to severe punishment” (Saint Benedict, pg. 58). Unless, of course, the exceptions mentioned at the start of this post occurred.

 

 

Main Sources:

  • Saint Benedict. Blair, D. Oswald Hunter, translator. The Rule of Saint Benedict, With Explanatory Notes. Ichthus Publications.

(I bought my copy of The Rule of Saint Benedict on Amazon. You can purchase my edition of it here.)

  • Terrence G. Kardong, OSB. Benedict’s Rule: A Translation and Commentary. Liturgical Press, 1996. Project MUSE muse.jhu.edu/book/46804.

(You can access it for free on Project MUSE during the COVID-19 pandemic.)

Other Sources:

Wikipedia’s overview of The Rule of Saint Benedict to double-check my interpretations of the text. Link to that article here.

The Rule of Saint Benedict: Chapter Forty-One, What Time a Medieval Monk Ate

Chapter Forty-One of The Rule of Saint Benedict sets out the basic schedule for when monks are supposed to eat during the day. Depending on the season monks will eat at different times as well as different amounts.

The text starts off by suggesting the monks have dinner “at the sixth hour, and sup in the evening” (Saint Benedict pg. 56) between Easter and Pentecost. According to Terrence Kardong, the reason for Saint Benedict’s specificity with the Easter season (instead of just spring in general) is due to “the festal season [being] fundamental to his thinking” (pg. 333). As Easter is the most important religious celebration to Christians (or at least Catholics) it makes sense Saint Benedict would focus on it. 

Harley MS 5431 f.68v beginning of chap41 of Rule of Saint Benedict
The Beginning of Chapter Forty-One in a Medieval Manuscript | Harley MS 5431 f.68v | Source: The British Library

After Pentecost, the meal schedule changes. Throughout the summer monks are to fast on Wednesdays and Fridays “until the ninth hour” (Saint Benedict pg. 57) or until about 3pm. During the rest of the week, monks get to eat at around noon. It’s important to note that for Saint Benedict fasting isn’t necessarily not eating the entire day, but instead eating later than usual (Kardong pg. 333). However, this isn’t a hard and fast rule. If the monks are “to work in the fields or are harassed by excessive heat” (Saint Benedict pg. 56) then the abbot can allow some wiggle room. In fact, it’s another one of the abbot’s duties to make sure the monks can do their tasks “without just cause for murmuring” (Saint Benedict pg. 57). Saint Benedict explicitly writes this rule in case there is any confusion about what to do:

“Should they [the monks] have field labor, or should the heat of the summer be very great, they must always take their dinner at the sixth hour.”

(Saint Benedict pg. 57)

While it may seem that Saint Benedict is obsessing over the weather, it’s important to keep in mind where he is writing this. The where being southern Italy. As Kardong eloquently puts it:

The heat of summer in south Italy can be extremely oppressive and require careful marshaling of bodily energy.”

(Kardong pg. 334)

Monks’ mealtime schedule changes again “from the fourteenth of September until the beginning of Lent” (Saint Benedict pg. 57). Monks are now to eat at 3pm. Because the days are shorter during the fall and winter, it’s not necessarily fasting.

However, monks do fast from “Lent, until Easter” when they get to eat “in the evening” (Saint Benedict pg. 57). While just saying ‘the evening’ is incredibly vague, Kardong suggests that Saint Benedict “could…mean ‘after Vespers'” (pg. 337). The text gives us a few more context clues regarding exactly what time in the next few sentences:

“And let the hour of the evening meal be so ordered that they have no need of a lamp while eating, but let all be over while it is yet daylight. At all times, whether of dinner or supper, let the hour be so arranged that everything be done by daylight.”

(Saint Benedict, pg. 57)

So whatever Saint Benedict considered evening, it wouldn’t be before dusk. It also makes sense that Saint Benedict would want to ensure mealtimes are over before sunset. In an age without electric lightbulbs, “artificial lighting was of poor quality and costly in ancient times” (Kardong, pg. 337). It would be much more practical to just eat by the light of the sun. 

 

 

Main Sources:

  • Saint Benedict. Blair, D. Oswald Hunter, translator. The Rule of Saint Benedict, With Explanatory Notes. Ichthus Publications.

(I bought my copy of The Rule of Saint Benedict on Amazon. You can purchase my edition of it here.)

  • Terrence G. Kardong, OSB. Benedict’s Rule: A Translation and Commentary. Liturgical Press, 1996. Project MUSE muse.jhu.edu/book/46804.

(You can access it for free on Project MUSE during the COVID-19 pandemic.)

Other Sources:

Wikipedia’s overview of The Rule of Saint Benedict to double-check my interpretations of the text. Link to that article here.