in his day: “Verily I say unto you," he said, "That he shall make him ruler over all his goods."

65. Concerning the provost of the monastery. Very often, indeed, it happens that, through the ordination of a provost, grave scandals arise in monasteries; since there are some who, inflated with the evil spirit of pride, and thinking themselves to be second abbots, taking upon themselves to rule, nourish scandals, and make dissensions in the congregation; especially in those places where the provost is ordained by the same priest, or the same abbots, who ordain the abbot. How absurd this is, is easily seen; for, commencing with the ordination itself, a reason is given him for being proud, since it is suggested to him by his thoughts that he is exempt from the authority of his abbot in as much as he has been ordained by the same persons as the abbot. Hence arise envy, quarrels, detractions, emulations, dissensions, disturbances. And when the abbot and the provost differ mutually in their opinions, their souls, on the one hand, must be endangered by this dissension; and those who are under them, while they pay court to different sides, go to perdition. The evil of which danger is to be referred to those who have made themselves the causes of such things through the ordination. Wherefore we foresee that it is expedient, for the sake of maintaining peace and charity, that the ordering of his monastery shall rest with the will of the abbot. And, if it can be done, all the necessities of the monastery shall, as the abbot disposes, be seen to by deans, as we arranged before; so that, by committing them to many, one may not become proud. But if either the place demands it, or the congregation seeks it, the abbot shall, with the counsel of God-fearing brothers, reasonably and with humility, himself ordain for himself, as provost, whomever he shall choose. Which provost, nevertheless, shall do with reverence that which is enjoined upon him by his abbot, doing nothing contrary to the will or order of the abbot; for in as much as he is raised above the others, so much the more carefully should he observe the precepts of the Rule. Which provost, if he be found vicious, or deceived by the elation of pride; or if he be proved a despiser of the holy Rule; he shall be warned by

words up to the fourth time. If he do not then amend, the correction of the discipline of the Rule shall be ad ministered to him. But if he do not, even then, amend, he shall be cast down from the rank of a provost, and another who is worthy shall be called in his place. But if, even in the congregation, he be not quiet and obedient, he shall also be expelled from the monastery. Nevertheless the abbot shall reflect that he is to render account to God for all his judgments; lest perchance a flame of envy or jealousy may burn his soul.

66. Concerning the doorkeepers of the monastery. At the door of the monastery shall be placed a wise old man who shall know how to receive a reply and to return one; whose ripeness of age will not permit him to trifle. Which doorkeeper ought to have a cell next to the door; so that those arriving may always find one present from whom they may receive a reply. And straightway, when any one has knocked, or a poor man has called out, he shall answer, “Thanks be to God!" or shall give the blessing; and with all the gentleness of the fear of God he shall hastily give a reply with the fervour of charity. And if this doorkeeper need assistance he may receive a younger brother.

A monastery, moreover, if it can be done, ought so to be arranged that everything necessary,—that is, water, a mill, a garden, a bakery,-may be made use of, and different arts be carried on, within the monastery; so that there shall be no need for the monks to wander about outside. For this is not at all good for their souls. We wish, moreover, that this Rule be read very often in the congregation; lest any of the brothers excuse himself on account of ignorance.

67. Concerning brothers sent upon a journey. Brothers who are to be sent upon a journey shall commend themselves to the prayers of all the brethren and of the abbot. And always, at the last prayer of the Divine Service, there shall be a calling to mind of all the absent ones. Having returned, moreover, from the journey-on the very day on which they return, at all the canonical hours when the Divine Service is being carried on, prostrated on the floor of the oratory, they shall seek the prayers of all, on account

of their excesses: lest perchance the sight of some evil thing, or the hearing of some idle discourse, may have met or happened to them on the journey. Let not any one presume to tell another what he has seen or heard outside of the monastery; for, very often, it means ruin. And if any one presume to, he shall be subject to the punishment of the Rule. Even so he who presumes to go beyond the confines of the monastery, or to go anywhere, or to do anything however trivial without the order of the abbot.

68. If impossibilities are enjoined on a brother. If on any brother by chance any burdensome or impossible tasks are enjoined, he shall receive indeed the command of him who orders with all gentleness and obedience. But if he shall see that the weight of the burden altogether exceeds the measure of his strength, he shall patiently and in due season suggest to him who is in authority the causes → of the impossibility, but not with pride, or resisting, or contradicting. But if, after his suggestion, the command of the superior continue according to his first opinion, the junior shall know that thus it is expedient for him; and in all love, trusting in the aid of God, he shall obey.

69. That, in the monastery, one shall not presume to defend another. It is to be especially guarded against lest, on any occasion, one monk presume to defend another in the monastery, or to protect him as it were: even though they be joined by some nearness of relationship. Nor in any way shall the monks presume to do this; for thence can arise most grave occasion for scandals. But if any one transgress these commands, he shall be most severely punished.

70. That no one shall presume to strike promiscuously.— Every ground for presumption shall be forbidden in the monastery. We decree that it shall be allowed to no one to excommunicate or to strike any of his brothers; unless he be one to whom power is given by his abbot. Sinners, moreover, shall be called to account in the presence of all: so that the others may have fear. The care of disciplining, and the custody of children up to fifteen years of age, however, shall belong to all. But this also with all moderation and reason. For he who presumes in any way against one of riper age, without precept of the abbot; or

who, even against children, becomes violent without discretion, shall be subject to the discipline of the Rule; for it is written: "Do not unto another what thou wilt not that one do unto thee."

71. That they shall be mutually obedient.-The virtue of obedience is not only to be exhibited by all to the abbot, but also the brothers shall be thus mutually obedient to each other; knowing that they shall approach God through this way of obedience. The command therefore of the abbot, or of the provosts who are constituted by him, being given the preference-since we do not allow private commands to have more weight than his,-for the rest, all juniors shall obey their superiors with all charity and solicitude. But if any one is found contentious, he shall be punished. If, moreover, any brother, for any slight cause, be in any way rebuked by the abbot or by any one who is his superior; or if he feel, even lightly, that the mind of some superior is angered or moved against him, however little :-straightway, without delay, he shall so long lie prostrate at his feet, atoning, until, with the benediction, that anger shall be appeased. But if any one scorn to do this, he shall either be subjected to corporal punishment; or, if he be contumacious, he shall be expelled from the monastery.

72. Concerning the good zeal which the monks ought to have. As there is an evil zeal of bitterness, which separates from God and leads to Hell; so there is a good zeal, which separates from vice and leads to God and to eternal life. Let the monks therefore exercise this zeal with the most Servent love: that is, let them mutually surpass each other in honour. Let them most patiently tolerate their weaknesses, whether of body or character; let them vie with each other in showing obedience. Let no one pursue what he thinks useful for himself, but rather what he thinks useful for another. Let them love the brotherhood with,a chaste love; let them fear God; let them love their abbot with a sincere and humble love; let them prefer nothing whatever to Christ, who leads us alike to eternal life.

73. Concerning the fact that not every just observance is decreed in this Rule.-We have written out this Rule, indeed, that we may show those observing it in the monasteries how to have some honesty of character, or

beginning of conversion. But for those who hasten to the perfection of living, there are the teachings of the holy Fathers: the observance of which leads a man to the heights of perfection. For what page, or what discourse, of Divine authority of the Old or the New Testament is not a most perfect rule for human life? Or what book of the holy Catholic Fathers does not trumpet forth how by the right path we shall come to our Creator? Also the reading aloud of the Fathers, and their decrees, and their lives; also the Rule of our holy Father Basil-what else are they except instruments of virtue for well-living and obedient monks? We, moreover, blush with confusion for the idle, and the evilly living and the negligent. Thou, therefore, whoever doth hasten to the celestial fatherland, perform with Christ's aid this Rule written out as the least of beginnings and then at length, under God's protection, thou wilt come to the greater things that we have mentioned; to the summits of learning and virtue.

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II.

“FORMULAE LITURGICAE” IN USE AT ORDEALS. (Published by Gengler: "Germanische Rechtsdenkmäler," pp. 759-765; also by de Rozière, Recueil II., 770-884.)

A. THE JUDGMENT OF THE GLOWING IRON.

After the accusation has been lawfully made, and three days have been passed in fasting and prayer, the priest, clad in his sacred vestments with the exception of his outside garment, shall take with a tongs the iron placed before the altar; and, singing the hymn of the three youths, namely, "Bless him all his works," he shall bear it to the fire, and shall say this prayer over the place where fire is to carry out the judgment: "Bless, O Lord God, this place, that there may be for us in it sanctity, chastity, virtue and victory, and sanctimony, humility, goodness, gentleness and plenitude of law, and obedience to God the Father and the Son and the Holy Ghost."-After this, the iron shall be