Cœnobites, who, while they secluded themselves from the society of the world, lived together in monasteries, under the government of an abbot. The qualifications for this high office are specified, and the person selected to fill it, is charged to instruct the community by his life as well as his counsels, and to treat the brethren, who were to look up to him as to a father, in a spirit of paternal kindness and impartiality. He had power to admonish offenders, and even to punish the refractory with stripes. The whole fraternity were to form a chapter, or council, with whom he was to consult on the business of the monastery; but he was left, after deliberation, to form his own judgment, to which the whole brotherhood were bound to submit. Obedience was the cardinal virtue of monks, with which silence and humility were closely connected. Benedict details the order of the church service which the brethren were to observe, and appoints the canonical hours, lauds, prime, tierce, sexts, nones, vespers, and complines. Every ten monks were placed under a dean, (decanus,) who was to sleep with them in their dormitories. Delinquents were to be punished according to the guilt of their offence, by separation from their brethren, the infliction of stripes, or total expulsion. The possessions of the monastery were common property, and no one was to call anything his own. The brethren were required to serve in the kitchen and refectory, from which nothing but sickness could exempt them; they were

allowed, as a reward, an extra draught of wine, and a piece of bread. Dinner, in general, was at sexts, (twelve,) but on fast days at nones, (three,) when it was the only meal. The sick monks were treated with special kindness, and were allowed meat and wine; but those who were in health were only provided with cooked vegetables and fruit; the abbot, however, seemed to have a discretionary power in such matters. Edifying books were to be read to the assembled brethren after supper, or even-song on fast days. He particularly inculcates the duty of manual labour, observing that "idleness is injurious to the mind;" and he also enjoins upon the monks the practice of reading, for which, however, they could have little time after spending so many hours in devotion and labour. The rites of hospitality were to be liberally maintained, and the abbot's table was to be open for the reception of guests, who were to be welcomed with the kiss of peace, but not till after prayer had been offered. The abbot was to appoint the dress of the fraternity, and each brother was to have two tunics, cowls, and scapularies, the best being reserved for wear when they went from home. When travelling, they wore breeches, but, at other times, their gown was to suffice. A blanket, quilt, and pillow was allotted to each brother, and the abbot was frequently to search under the beds to see whether a monk had concealed anything which he had not received from the convent. Severe were the terms of entrance-four or five days

was the applicant to bear the rebuffs of the porter; and then to be received in the room appointed for the guests, where some aged brother was to explain to him the most rigorous parts of the monastic discipline, when, if he were willing to submit to them, he was received into the class of novices, upon trial for twelve months, after which, if obedient and willing to give up all he had, he was to be fully admitted into the order. A solemn profession was made, his secular garments were placed in the wardrobe, his vow was considered irrevocable, and the bond he subscribed, or signed with the cross, was laid up among the archives of the monastery, as the pledge of obedience for ever.

Strange monks who visited a monastery were to be kindly entertained, so long as they chose to remain in obedience, but the abbot was not to receive the member of any other known monastery without letters of dismission. The brethren were to take precedence according to their seniority in the convent; but all were to be obedient to the abbot; not even going out, without seeking his permission and prayers. To these regulations, respecting the order of the society, are appended a number of short moral and religious maxims, breathing a pure, benevolent, and devout spirit.*

St. Benedict was a reformer, and the rule he instituted was undoubtedly a great improvemer.t

* Regula Benedicti. Hospinian de origine et progressu Mona chatus, etc. p. 116. A good sketch of the Benedictine rules is given in Quarterly Review, vol. xxiii. 59

upon the monastic habits of earlier times. Its success was great beyond expectation, for, being approved by popes and councils, it was, in process of time, adopted as the universal system of the west. The reader, no doubt, in perusing these rules, has caught some glimpses of the monastic life, and has pictured to himself the habits of the brotherhood: and now, to assist him in his imaginings, to give a local habitation and a name to the picture he may form, let us open the chronicle of a monastery in the eighth century, and take a peep at one of the structures within which communities of this kind were gathered.

The monastery of Centule, after having fallen into decay, was restored by Angilbert. He repaired the buildings, "and employed skilful artificers in wood, stone, glass, and marble." The emperor, who cherished a special regard for Angilbert, and who desired to see the abbey magnificently rebuilt, directed that marble columns from the city of Rome should be conveyed to Centule for the adornment of the edifice. During the progress of the works, an accident occurred-one of the columns fell, and was broken in two; but, early in the morning, when the workmen came to the spot, they found, to their surprise, the broken pillar restored, and placed erect; for, according to the historian, an angel had been there, and united the broken parts, and left the impress of his hand upon the marble, where the pieces were joined! The monastery is described as tri

angular; it contained three churches, which were united to each other by three walls. The largest of the churches was dedicated to St. Richard, the founder of the abbey, and had two towers, one at the east, and the other at the west end. The next in size was consecrated to the virgin Mary; and the third, which was the least, was set apart to the honour of St. Benedict, who established the order. The monastery was arranged according to his rules, so that every useful art and necessary employinent might be carried on within the circuit of the walls the church had numerous altars, which were abundantly enriched with relicssome of the virgin Mary's milk, and a portion of St. Peter's beard, occupying a very conspicuous place in the precious inventory. A long enumeration follows of vases, crosses, crowns, lamps, chalices, etc.; of gold and silver, adorned with gems, beside a vast number of splendid vestments: the monkish chronicler adding, at the close, that there were many more ornaments and useful things, in lead, glass, and marble, which it would be tedious to enumerate. It was ordained that there should be, at least, three hundred monks supported in this abbey; and one hundred boys, to be fed and clothed like the brethren, who were to arrange them in three choirs, that they might assist in singing, and in playing on instruments; each of the three churches having a choir appropriated to itself, so that, in canonical hours, they might be Monasteries were generally quadrangular.