Cap. XXX
DE PUERIS MINORI AETATE, QUALITER CORRIPIANTUR

[Ms P, fol. 96r – Paulus Diaconus –
Ps.-Basil: Ms K¹, fol. 71r; Ms E¹, fol. 117v; Ms E², fol. 184r]

Ch. 30
HOW YOUNGER BOYS ARE TO BE CORRECTED

Translated by: Marijana Vuković and Bruce L. Venarde

₁Omnis aetas vel intellectus proprias debet habere mensuras; ₂ideoque quotiens pueri vel adolescentiores aetate, aut qui minus intelligere possunt, quanta poena sit excommunicationis: ₃hi tales dum delinquunt, aut jejuniis nimiis affligantur aut acris verberibus coerceantur, ut sanentur.

₁Every age and understanding should have its own discipline. ₂Therefore, whenever boys, youths, or those who cannot understand properly how serious a penalty excommunication is ₃when they err, let them either undergo strict fasting or be disciplined with severe beatings so that they may be healed.

Rectum ordinem tenuit S. Benedictus, cum in isto loco dicit de pueris minori aetate, eo quod superius dixit de leviorum atque graviorum culparum excommunicatione et de sollicitudine abbatis erga excommunicatos agenda et gradibus leviorum culparum, et postea de ferro abscisionis [cf. Regula Benedicti, c. 28.6] atque etiam [page 370] de susceptione fratris revertentis [cf. Regula Benedicti, c. 23-29]; et nunc suo loco subjunxit de pueris minori aetate; i. e. ne isti, qui non ita intelligunt, sicut et illi, qui per gradus vadunt, tali modo projiciantur, ideo subjunxit legem eorum quasi specialiter dicens: quotiens delinquunt, aut nimiis jejuniis aut acris verberibus coerceantur.

St Benedict held the right order when he speaks in this place about boys younger in age, because he spoke above about excommunication for lesser and greater faults and about the care to be taken by the abbot towards the excommunicated and the levels of lesser faults, [page 370] and then about the knife of amputation and also the reception of a reentering brother. [cf. Regula Benedicti, c. 23-29] And now he added in its proper place about boys younger in age, i.e. so that these, who do not understand in such a way, just like those who gradually progress, are not in this way expelled. Therefore, he added a law for them, as if specially emphasizing: When they err, let them either undergo either strict fasting or be disciplined with severe beatings.

Cum dicit aetas, aetatem comprehendit, et cum dicit intellectum, intelligentiam comprehendit. Ille enim non intelligit, qui non verecundatur nec turpitudinem habet pro excommunicatione.

When he says age, he understands age, and when he says understanding, he means intelligence. Therefore, one who is not abashed or ashamed by excommunication does not understand.

Istud vero, quod dicit jejunium nimium, duobus modis potest intelligi: uno modo dicitur jejunium nimium, i. e. subtractio de cibis et potu - et tamen eadem hora, qua ceteri fratres mandueant, potest edere; altero modo dicitur jejunium nimium, manducare ea, quae alii comedunt - tamen prolongari in altero vel tertio die debent. Illud tamen ita debet esse jejunium nimium, ut stultus sentiat.

Indeed, what he says – strict fasting – can be understood in two ways. In one way it is called strict fasting, i.e. withdrawal from food and drink. And, nevertheless, a person can eat at the same time the other brothers eat. In the other way strict fasting means to eat what the others eat, but nevertheless, they should put it off to the second or the third day. Strict fasting should be what even unintelligent person feels it is.

Acris verberibus propterea dicit, quia plus debent isti acriter flagellari, quam illi, qui per gradus ducuntur.

Therefore, he says with severe punishments, because these should be even more severely beaten than those who are gradually progressing.

Superius enim dixerat de sententia judiciorum, etiam et modos judiciorum distinxerat; nunc vero dicit de aetatibus atque sensu conspiciendo - ac si diceret S. Benedictus aliis verbis: 'Supra disposui, quomodo debeas judicare, et distinxi tibi, o abbas, modos, qualiter agere debeas ipsa judicia.

Namely, he had spoken above about sentences and he even distinguished the types of sentence. Now, indeed, he speaks about age and the sense of understanding – as if St Benedict said in different words: “I have laid out above how you should judge, and I distinguished for you, abbot, the ways to carry out such judgments.

Nunc vero, ne tu ipsa judicia confunderes, h. e. ut aequaliter velis judicare stultum et sapientem, infantem et senem, aut etiam ipsos minus intelligentes, ideo tibi dispono et dico: Omnis aetas vel intellectus proprias debet habere mensuras.'

Now, indeed, in order for you not to confuse these judgments, that is, wish to judge fairly the stupid and the wise, the young and the old, or even those less intelligent, therefore, I therefore set out for you and and say: Every age and understanding should have its own discipline.

Pulchre dicit: Omnis aetas et intellectus proprias debet habere mensuras, quia juxta quod unusquisque intelligit et ejus aetas est, ita debet mensuram habere in excommunicatione vel in flagello vel etiam in nimiis jejuniis.

He nicely says: Every age and understanding should have its own discipline, because in accordance with what each person understands, and what his age is, he should likewise have discipline in excommunication or punishment and also in strict fasting.

Sed attendendum est, quia non dicit De pueris, qualiter corripiantur, sed De pueris minori aetate.

But it should be borne in mind, because [St. Benedict] does not speak about boys to be corrected, but about boys younger in age.

Istud minori aetate dixit ideo, ne tu tantum illos pueros intelligeres, qui quatuordecim annos habent, sed illos, qui octo vel decem i. e. minus quam quatuordecim annos habent, nec non et illos etiam, qui plus quam quatuordecim habent annos, h. e. viginti et reliquos usque [page 371] ad illos annos, in quibus legitima aetas constat.

He therefore emphasized younger in age, so that you do not only understand boys who are 14, but those, who are 8 or 10, i.e., less than 14, and likewise also those who are more than 14, that is, 20 and the rest, [page 371] until those of legal age.

Nam quod ad illos annos, i. e. viginti attineat, et reliquos, in quibus adolescentia cognoscitur, manifestat inferius cum dicit: quoties pueri vel adolescentiores aetate, aut qui minus intelligere possunt et rel. Nam ad utrumque attinet, i. e. ad minus quatuordecim et ad plus de quatuordecim, eo quod utrumque tempus aetatis et de majori et de minori potest intelligi.

Namely, what pertains to that age, that is, 20, and the rest, in which adolescence is recognized, he demonstrates when he says later: whenever boys or youths or those who cannot understand properly etc., namely, what pertains to each group, i.e., for those younger than 14 and older than 14, because each age can be understood as having younger and older stages.

Cum dicit pueri et adolescentiores, duas aetates comprehendit, i. e. pueritiam et adolescentiam.

When he says boys or youths he understands two ages, i.e. childhood and adolescence.

Cum autem dicit aut qui minus intelligere possunt, omnem aetatem comprehendit, i. e. infantiam, pueritiam, adolescentiam, juventutem, senectutem et rel. Pueri autem sunt a septimo anno usque ad quartum decimum; adolescentiores vero sunt a quarto decimo anno usque ad vigesimum octavum.

And when he says or those who cannot understand properly, he understands all ages, i.e. infancy, childhood, adolescence, youth, old age, and the rest. Boys are those from age 7 up to age 14, and youths from age 14 until the age 28.

In hoc enim loco notandum est: Cum dicit: hi tales, - i. e. pueri vel adolescentiores aut qui minus intelligunt, quanta poena sit excommunicationis, dum delinquunt, aut nimiis jejuniis affligantur aut acris verberibus coerceantur, ut sanentur - patet, quid sit, quod superius in vicesimo tertio capitulo loquitur ita dicens: Si autem improbus est, vindictae corporali subdatur, quia vindicta corporalis [Regula Benedicti, c. 23.5], sicut in flagellis intelligitur, ita etiam in jejuniis nimiis.

It should be noted here when he says: these, i.e. boys or youths or those who cannot understand properly how serious a penalty excommunication is, while they err, let them undergo either strict fasting or be disciplined with severe beatings so that they may be healed, it is clear from what he says above in the 23rd chapter: And if he is impious, let him be subject to corporal punishment, [Regula Benedicti, c. 23.5] just as beating is understood in the same way as strict fasting.

Et bene dixit: aut jejuniis nimiis affligantur aut acris verberibus coerceantur, quia sicut non convenit omnibus flagellum, ita etiam non omnibus convenit nimium jejunium.

And well he said: either let them undergo strict fasting or be disciplined with severe beatings, because just beating is not suitable for everybody, strict fasting is not suitable for everybody. The word or makes the distinction.

Istud enim aut separationem facit. Sicut enim superius, i. e. in vicesimo tertio capitulo divisit inter honestam et inprobam personam, cum dicit: Si intelligit, qualis poena sit, excommunicationi subjaceat, si autem improbus est, vindictae corporali subdatur [Regula Benedicti, c. 23.4-5], ita etiam hic distinguit inter probam et improbam personam, i. e. qui minus intelligunt, quanta poena sit excommunicationis.

In the same way, earlier, that is, in chapter 23, he distinguishes between an honest and a wicked person when he says: If he understands what the punishment is, let him undergo excommunication; and if he is impious, he should be subject to bodily punishment. [Regula Benedicti, c. 23.4-5] Also, in the same way here he distinguishes between an honest and a wicked person, i.e. those who do not understand how serious a punishment excommunication is.

Ille enim non intelligit, quanta poena sit excommunicationis, qui per simplicem excommunicationem non emendat se.

The one who does not correct himself through simple excommunication does not understand how serious a punishment excommunication is.

V. gr. sunt duae personae, qui minus intelligant, quanta poena sit excommunicationis: isti tales, quamvis aequaliter minus intelligant, quanta poena sit excommunicationis, tamen non illis aequaliter convenit flagellum [page 372] aut nimium jejunium, quia sicut jejunium uni nocet et alterum juvat, ita etiam flagellum.

For example, there are two persons, who do not understand how serious a punishment excommunication is. For such people, although they do not understand how serious a punishment excommunication is, beating is not equally appropriate for them, [page 372] nor strict fasting, because just as fasting harms the one and helps the other, so it goes for beating.

Et propterea B. Benedictus distinguendo dixit, cum dixit aut nimiis jejuniis aut acris verberibus coerceantur, ut sanentur.

And that is why Benedict made the distinction, when he said either with strict fasting or disciplined with severe beatings, so that they may be healed.

In arbitrio abbatis constituit, quatenus ille cognoscat personam; si ei proficit flagellum, adhibeat ei flagellum, si vero cognoverit, non proficere ei flagellum, adhibeat ei jejunium, eo quod multi sunt, qui per flagellum pejores fiunt. In hoc enim loco, ubi dicit nimiis jejuniis, varie intelligitur.

The knowledge of individuals should depend of judgment of the abbot; if beating is of use to him, he should apply it. But if [the abbot] knows that beating is of no use to him, fasting should be applied, because there are many who become worse through beating. So in this place, where he says strict fasting, it is understood in various ways.

Sunt enim multi, qui nimium jejunium intelligunt mediam libram panis solummodo et unum staupponem aquae in hieme, in aestivo vero tempore duos. Et sunt iterum alii, qui intelligunt quartam partem librae panis et aquam sicut superiores. Sed isti, qui quartam partem librae panis dicunt, non bene discernunt.¹

There are many who interpret strict fasting as only half a pound of bread and one cup of water in winter, but two in the summer. And then there are others who understand one quarter pound of bread, and water as above. But those who say a quarter pound of bread do not reason well.

Et hoc intuendum est, quia sunt aliae regulae, quae habent: nimis affligantur jejuniis.

And this should be considered, because there are other rules that read, 'Let them be punished strictly with fasting.'

Istud nimis adverbium est. Et sunt iterum multae, quae habent nimiis, et istud nimiis nomen est. Sed sive per nomen sive etiam adverbialiter habeant, nil nocet.

This word strictly is an adverb. And then again, there are many, who have strict, and this strict is a noun. But it does not matter whether they are expressed by noun or by an adverb.

Videndum est etiam iterum, qua ratione nominatim duas aetates, i. e. infantiam et adolescentiam expressit? Ideo illas duas specialiter nominavit, eo quod istae duae aetates procliviores sunt ad negligentiam faciendam quam ceterae aliae.

Then again, attention must be paid to the reasoning with which he described the two ages by name, i.e. infancy and adolescence. He specifically named them because these two ages are more inclined to negligence than all the others.