Cap. XXXI
DE CELLARARIO MONASTERII, QUALIS SIT

[Ms P, fol. 97r – Paulus Diaconus –
Ps.-Basil: Ms K¹, fol. 72v; Ms E¹, fol. 118v; Ms E², fol. 185v]

Ch. 31
THE QUALITIES OF THE CELLARER

Translated by: Joseph McAlhany

₁Cellararius monasterii eligatur de congregatione sapiens, maturis moribus, sobrius, non multum edax, non elatus, non turbulentus, non injuriosus, non tardus, non prodigus, ₂sed timens Deum, qui omni congregationi sit sicut pater.

₁For the monastery’s cellarer, choose someone from the community who is wise, of mature character, sober, not much of an eater, not proud, not easily agitated, not offensive, not slothful, not wasteful; ₂rather, someone God-fearing who can be like a father to the entire community.

Egregium [page 373] ordinem tenuit S. Benedictus in hoc loco, cum prius dixit, qualis debeat esse abbas [Regula Benedicti, c. 2] et postea subjunxit de officiis divinis [c. 8-18], deinde de decanis [c. 21], postea de sententiis judiciorum [c. 23-30], et nunc subjunxit de cellarario monasterii, eo quod per cellararium multa vitia in monasterio possunt nutriri, et multa resecari. Et bene de cellarario disponit, qualis debeat esse, quia cognovit, non parvum profectum nec mediocrem bonitatem esse, si cellararius sapiens esset, sicut e contrario grave periculum, si stultus esset. Nam alieno genere loquitur nunc, cum dicit de cellarario monasterii. Ait enim quasi interrogando: Cellararius monasterii qualis sit, et post dicit: Cellararius monasterii eligatur de congregatione sapiens et rel.

St. Benedict keeps here an excellent order [page 373] since he first talked about the qualities of an abbot, [Regula Benedicti, c. 2] then added a section on the divine offices, [c. 8-18] then on deacons, [c. 21] and after that on corrective discipline, [c. 23-30] and now has added a section on the monastery’s cellarer, since in a monastery many vices can be sustained by the cellarer, and many curtailed. He put the qualities of the cellarer in a good order because he recognized it is no small advantage and no insignificant good if the cellarer is a wise man, and on the contrary, a grave danger if he is foolish. He speaks now in a different manner when he describes the monastery’s cellarer. Indeed, he says by way of question, what kind of man should the cellarer of the monastery be and then states, For the monastery’s cellarer, choose from the community someone who is wise… .

Cellararius dictus est a cella, cella vero dicta a celando, eo quod ibi celantur ea, quae ad sustentationem vitae praesentis attinent.

Cellarer is from ‘cellar’, and ‘cellar’ is from ‘to hide’ [celare], because things are hidden there which are important for the sustenance of this present life.

Attendendum est, quia non dixit solummodo cellararius, sed cum adjectione monasterii - quasi diceret: Si aliarum domorum cellararius sapiens debet esse, quanto magis monasterii.

It should be noted that he does not say simply cellarer, but adds the modifier a monastery’s, as if to say: If the cellarer of other houses should be wise, how much more so a monastery’s should be.

Cum enim dicit eligatur, attendendum est, quia non dixit ponatur, h. e. ut non ad libitum suum abbas illum ordinet; sed dixit eligatur, i. e. ut omni congregationi sit sicut pater. Ideo enim dixit eligatur, ut ostenderet, quia abbas non secundum quod sibi libitum est, illum ordinet, sed, quem meliorem reppererit, qui illud ministerium recte et rationabiliter explere valeat, eligere debeat. Nam sunt multi, qui eligunt sibi cellararium, sed tamen non qui juste et rationabiliter illud ministerium expleat, sed qui sibi placere studeat. Hi tales si videntur eligere, non eligunt, quia meliorem non eligunt, eo quod illa est electio, qua melior semper eligitur. Nos enim, cum aliquid eligere volumus, in quantum cognoscere possumus, meliorem¹ eligimus. Quid est enim electio nisi separatio optimi a meliore vel melioris a bono aut boni a malo?

When he says choose, it should be observed that he does not say ‘appoint’ (that is, the abbot ordains one according to his pleasure). Rather, he says choose to show that the abbot does not ordain one according to his pleasure, but rather should choose someone who he finds is better able to fulfill the duties of the office correctly and in accordance with the rules. In fact, there are many who choose for themselves a cellarer, yet do not choose one who would fulfill that office justly and in accordance with the rules, but instead choose one who is eager to please them. Such abbots, even if they seem to choose, do not really choose, because they do not choose the better, and a ‘choice’ is really that by which the better is always chosen. For when we want to choose something, we choose the better, insofar as we are able to recognize it. Indeed, what is a ‘choice’ if not a separation of the best from the better, or the better from the good, or the good from the bad?.

Et bene dixit de congregatione, quia non aliunde debet eligi nisi de congregatione.

From the community is also well said, because he should be chosen only from the community

Bene prius dixit sapiens ante alias virtutes, quia primum donum Spiritus S. sapientia [page 374] est, sicut dicit propheta: Spiritus sapientiae et intellectus. [Is 11:2] Intuendum est, quia cum dicit sapiens, non de sapientia terrena dicit, sed de philosophia coelesti. Philosophia coelestis est, discernere inter vitia et virtutes, deinde amare virtutes et odire vitia; ac deinceps ipsas virtutes, quas cognoscit, operibus exercere studeat, eo quod nil valet sapere et cognoscere bonum, et illud non diligere atque amando non operari. Talis est enim, qui sapit bonum et illud non diligendo operatur, qualis est ille, qui portat vinum et panem et exinde nec manducat nec bibit. Et bene sapientia a sapore dicta est, eo quod saporem, i. e. intelligentiam omnium bonorum doctoribus tribuat.

He did well to say wise before the other virtues, because wisdom is the first gift of the Holy Spirit [page 374], as the prophet said: Spirit of wisdom and understanding. [Is. 11:2] It should be observed that when he says wise he speaks not of earthly wisdom, but of heavenly philosophy. Heavenly philosophy is the discernment of vices and virtues, then the love of virtues and hatred of vices, and finally the eagerness to employ in works the virtues one knows, since it is pointless to be wise and to know the good, but not to love it and use it with love. Someone who knows the good but does not use it with love is like one who acquires some wine and bread but does not eat or drink any of it. Wisdom [sapientia] is rightly named from ‘taste’ [sapor], because it gives to the learned a ‘taste’, i.e., an understanding, of all good things.

Pulchre, cum dixit sapiens, subjunxit maturis moribus, quia ex sapientia celesti descendunt maturi mores. Maturi enim mores sunt dulces et amabiles. Sicut enim dicitur maturum pormum, eo quod abjecta asperitate et acerbitate tempore suo efficitur dulce et aptum ad manducandum, ita et maturis moribus dicitur ille, qui abjecta omni acerbitate et asperitate saeculari, quam in saeculo habuit, efficitur amore Dei aptus et dulcis et amabilis atque affabilis.

After he said wise, he rightly added of mature character, because a mature character comes from heavenly wisdom. Mature characters are sweet and loveable. For just as a fruit is said to be mature when in its season it loses its harsh bitterness and becomes sweet and ready to eat, someone is said to be of a mature character when, after he loses all the earthly harsh bitterness he had in the world, becomes ready for the love of God and sweet and loveable and courteous.

Apte et congrue, postquam dixit sapiens et maturis moribus, subjunxit sobrius, eo quod sobrietas ex sapientia et maturis moribus procedit. Sobrietas enim intelligitur temperantia. Ille autem dicitur sobrius, qui temperatus est, i. e. qui nec plus nec minus quam oportet agit; nam ille, qui sapiens Dei est et maturos mores, i. e. dulces et amabiles habet, sobrius statim efficitur, quia nil plus nil minus agit.

After he says wise and of mature character, he quite fittingly adds sober, because sobriety comes from wisdom and a mature character. For sobriety means moderation. Someone is said to be sober who is moderate, i.e., who does neither more nor less than he should. For one who is wise in God and of a mature character, i.e., is sweet and loveable, at once becomes sober, because he does nothing too much or too little.

Sequitur: non multum edax. Hactenus B. Benedictus dixit, qualis debeat esse cellararius in interiore homine, cum dicit sapiens, maturis moribus, sobrius. Nunc vero narrat, qualis sit in exteriore homine, cum dicit non multum edax.

Next is not much of an eater. Up to this point St. Benedict spoke of how the cellarer should be in his inner man (when he said wise, of mature character, sober). But now he describes how he should be in his outer man, when he says not much of an eater.

Deinde postquam dixit non multum edax, congrue subjunxit suo loco non elatus, eo quod ex multa edacitate solet effici homo elatus. Veluti equus ex multa edacitate incrassatur et efficitur superbus, ita et homo ex multa edacitate efficitur elatus. Elatus ad elationem pertinet; sciendum est enim, quia elatio fit in spiritalibus [page 375] rebus, superbia autem in spiritalibus et in temporalibus. Elatus enim dicitur eo, quod se ipsum super mensuram suam elevet, dum magnus sibi videtur de his, quae agit.

Then after he said not much of an eater he rightly added not proud to its place because a man usually becomes proud from gluttony. Just as a horse grows stout and becomes haughty out of gluttony, so too a man becomes proud from gluttony. Proud [elatus] is related to ‘exaltation’ [elatio]; it should be understood that ‘exaltation’ occurs in matters of the spirit [page 375], while arrogance occurs in matters both spiritual and worldly. One is said to be proud [elatus] because he elevates [elevet] himself beyond his proper measure, as he imagines himself to be great in what he does.

Sequitur: non turbulentus. Nunc vero alio genere locutionis loquitur. Turbulentus enim dicitur obscurus, non sincerus, non hilaris, furibundus. Veluti aer dicitur turbulentus, cum non est serenus, i. e. lucidus, sive aqua dicitur turbulenta, cum non est limpida et lucida, ita et homo dicitur turbulentus, cujus vultus obscurus est, i. e. non hilaris et suavis. Iste talis iracundiam, quam in corde gestat, in vultu suo manifestat, eo quod hilaritas et tristitia cordis in vultu solet manifestari.

Next is not easily agitated. Now, in fact, he uses a different manner of speaking. Agitated means obscured, not genuine, not cheerful, angry. Just as air is said to be agitated when it is not calm, i.e., clear, or water is said to be agitated when it is not clear and calm, so a man is said to be agitated when his face is darkened, not cheerful and sweet. Such a man shows in his face the anger he has in his heart, because the cheerfulness and sadness in his heart usually show on his face.

Bene postquam dixit non turbulentus, subjunxit non injuriosus, quia iste turbulentus, qui iram prius in vultu ostendit, tempore suo fratrem, cui se jungit, exasperat.

After he said not agitated he rightly added not offensive, because the agitated man, who shows anger in his face before it is right to do so, irritates the brother whom he meets.

Iterum ordinem congruum etiam servavit in hoc, cum prius dixit non turbulentus et injuriosus, et subjunxit non tardus, eo quod tarditas ex turbulentia et injuria solet procedere, quia illi, cui irascimur vel injuriamur, cum aliquid facere debemus, cum tarditate facimus.

He again kept the proper order here, since he first said not agitated and offensive then added not slothful, because sloth usually arises from agitation and offensiveness, since when we are supposed to do something for someone who has angered or offended us, we do it slothfully.

Sequitur: non prodigus. In hoc enim loco videtur alio genere locutionis loqui, cum prius dixit non turbulentus, non injuriosus, non tardus, et subjunxit non prodigus, quia prodigus non ex iracundia descendit, sed ex hilaritate, eo quod prodigus dicitur quasi porrigens. Sed quamquam ex hilaritate procedit prodigus, tamen etiam ex iracundia. Sed iste, qui hilaris est, polest dare simulate, i. e. corde irato et vultu hilari, qui autem turbulentus est, non potest dare laeto vultu et tristi animo, eo quod non potest occultare iracundiam cordis. Ideo enim dixi, etiam ex iracundia posse procedere prodigum, quia multi iracundi per indignationem tribuunt causa commotionis animi prioris.

Next is not wasteful. In this passage he seems to use a different manner of speaking, since he first said not agitated, not offensive, not sluggish and added not wasteful, but wastefulness does not come from anger, but rather from cheerfulness, because wasteful [prodigus] comes from ‘to offer’ [porrigens]. But although wastefulness comes from cheerfulness, it still also comes from anger. One who is cheerful can dispense something under a false appearance, i.e., with an angry heart but a cheerful face, but one who is agitated is unable to dispense something with a happy face and gloomy heart, because he cannot conceal the anger in his heart. And thus I said wastefulness can also arise from anger, because many angry men give something out of indignation, on account of their prior mental disturbance.

Unde animadvertendum est: neque per indignationem dare debet, cui opportet, neque etiam per hilaritatem debet dare, cui non opportet; sed cum dat, sine ulla simulatione aut indignatione [page 376] illi, cui convenit dari, debet,² neque etiam illi tribuat, cui non convenit dari, sive etiam ut Isidorus dicit: Reprehensibilis est superflua effusio largitatis; nam qui modum servat, avarus nulli est, sed omnibus largus est. [Isidore of Seville, Sententiae III, c. 60.20, CCSL 111, p. 326]

Thus it should be noted: neither should he out of indignation dispense something to whom he should, nor should he out of good cheer dispense something to whom he should not. When he gives out something, he should give to whom it is appropriate without any false appearances or indignation, [page 376] nor should he give to whom it is not appropriate, or as Isidore also says: Excessively extravagant largess is blameworthy: for who keeps to the mean is greedy to no one, but generous to all. [Isidore of Seville, Sententiae III, c. 60.20]

Dispensator non debet esse prodigus, sed discretus; largiri enim debet, quantum opportet, ut tenendo in uno mensuram sufficiat plurimis.

A dispensor should not be wasteful, but discriminating: he ought to distribute as much as is appropriate, so that by keeping to the measure in one there may be sufficient for many.

Sequitur: sed timens Deum. Bene, postquam indicaverat bona, quae cellararius debet habere, subjunxit timens Deum, quia tunc illa poterit custodire et retinere, si Deum timuerit. Notandum est, quia timorem castum indicat illum habere.

Next is but God-fearing. After he had indicated the good qualities a cellarer should have, he properly added God-fearing because if he fears God, he will be able to preserve and maintain these good qualities. It should be noted that he indicates that a pious man has fear.

Sequitur: ₂qui omni congregationi sit sicut pater. Pater enim familias omnes secundum qualitatem uniuscujusque diligit, et unicuique juxta meritum suum tribuit. Nam quid sit pater omni congregationi, idem S. Benedictus indicat, cum subjungit, ait enim ₃Curam gerat de omnibus.

Next is ₂to be like a father to the entire community. For a father of a family loves all according to each individual’s traits, and gives each his due according to his merit. In fact, St. Benedict indicates what a father to the whole community is by the addition he makes; for he says ₃he cares about all.

Sequitur: ₄sine jussione abbatis nihil faciat.

Next is ₄He should not do anything without the abbot’s command.

Hactenus B. Benedictus quasi sine freno illum constituere videtur, in eo, quod illi illa superiora dixerat habere et agere. Sed nunc, cum dixit sine jussione abbatis nihil faciat, quasi frenum illi in ore posuit, ne libere agat ea, quae superius dixerat agere. Veluti cum quis sternit equum et eidem desuper sedit sine freno, ita B. Benedictus illi facere videtur, cum illa superiora illum jusserat agere. Sed nunc freno illum constringit, cum illi dicit Nihil sine jussione abbatis faciat.

Up to this point, St. Benedict seems to have established the office of cellarer without any restraint, given the things above he had said for him to have and to do. But now, when he said he should not do anything without the abbot’s command, it’s like he placed a bridle on him, so that he not freely do what he had told him to do above. Just as when someone saddles a horse and mounts it without a bridle, so St. Benedict seems to have done here, after he had first ordered him to do the things above. But now he restrains him with a bridle, when he says to him do not do anything without the abbot’s command.

Nunc vero intuendum est, quae sunt, quae abbas illi debet committere. Idem Pater Benedictus inferius manifestat, quorum curam agere debeat cellararius. Sed valde necessarium est abbati, ne aut plus aut minus, quam oportet, cellarario committat, quia si minus, quam constitutum est, commiserit, uno e duobus modis peccandi occasionem cellarario praebet: aut enim peccabit cellararius, si minus, quam oportet, commissum habuerit, i. e. aut peccabit [page 377], si secundum suum ministerium agere voluerit, in abbatem, aut certe, si minus quam suum ministerium egerit in dando vel retinendo, peccabit in regulam, i. e. in Deum. Si vero majorem potestatem habuerit, quam justum est, dandi vel retinendi, peccabit in regulam, i. e. in Deum.

Now it should be noted what the abbot should assign to him. Father Benedict also makes clear below what the cellarer should take care of. But it is absolutely necessary that the abbot not assign to the cellarer more or fewer duties than is appropriate, because if he assigns him fewer than has been established, he presents to the cellarer an opportunity to sin in one of two ways: either the cellarer will sin if his assigned duties are fewer than they should be, i.e., either he will sin against the abbot, if he wishes to act in [page 377] accordance with his office’s duties, or if he gives out or keeps in store less than his office’s duty, he will sin against the rule, i.e., against God. But if his authority to give out or keep in store is greater than is just, he will sin against the rule, i.e., against God.

Debet enim illi abbas constituere isto modo: v. gr. 'sub cura tua sint infantes, hospites, infirmi, pauperes, servi, etiam qui ad usum horti vel coquinae sunt deputati, fleuthomati et illa generalitas monachorum.' Deinde debet illi constituere, quid infantibus det, qua hora, vel etiam quam magna mensura: 'et infra ista omnia in tuo arbitrio constituo: [ut] juxta quod melius intelligere vales, curam infantum habeto. Si vero evenerit tibi dubietas, quid agendum sit, me interroga.' Deinde debet illi constituere hospitum curam isto modo: v. gr. 'si venerint episcopi aut abbates aut comites, tali modo illis servire stude; si autem venerint clerici, canonici, tali modo servitium eis exhibe; si certe venerint monachi, tali tenore illos recollige.' Et postremo debet illi dicere: 'Si in his tibi dubietas venerit, me interroga.'

The abbot should give him the following instructions, for example: ‘Under your care are children, visitors, the sick, the poor, servants (also those assigned to work in the garden or kitchen), those who’ve had their blood let, and the community of monks.’ Then he should instruct him what to give to children, at what hour, and also how much: ‘I also place under your judgment everything listed below: take care of the children, to the best of your understanding, but if you should have any doubt about what to do, ask me.’ Then he should give instructions for care of visitors in this way, for example: ‘If bishops or abbots or counts arrive, diligently serve them in this manner; if, however, priests or canons arrive, offer them the following service; if monks come, receive them in this way.’ And finally he should tell him: ‘If in these matters you should have any doubt, ask me.’

Similiter de pauperibus agere procuret. 'Item de infirmis tibi constituo isto modo, i. e. qualitatem ciborum et horam;' et admonere cellararium propter infirmos debet, ut ille cellararius admoneat suos manipulos, ut illi servitores non negligant, infirmorum servitium praebere, necnon ut ipse cellararius domum infirmorum visitare et negligentias emendare frequenter studeat. Si autem per se emendare non potuerit, tunc principi, i. e. abbati suggerere debet. Deinde simili modo de fleuthomatis illi constituere modum debet, necnon etiam de famulis praedictis tam sanis quam infirmis. Similiter etiam de fratribus, qui subitanea infirmitate infirmantur, si eundem cibum manducare non praevalent, abbati nuntiare debet. Similiter etiam de omnibus praedictis, si illi dubietas evenerit, dicere abbati et manifestare debet.

He should make sure to act likewise in the case of the poor. Likewise with the sick—’I instruct you in the following way’ (i.e., the type of food and the hour); and on behalf of the sick he should warn the cellarer to warn his assistants so that the servants are not negligent in providing service to the sick; also that the cellarer try to make frequent visits to the homes of the sick and to correct oversights. However, if he cannot correct them on his own, he should make this known to their leader, i.e., the abbot. Then he should likewise instruct him about those who’ve had their blood let, and also about the servants mentioned above, healthy as well as sick. Likewise in the case of brothers who suddenly fall ill, if they are not strong enough to eat the same food, he should report this to the abbot. Likewise in all those cases mentioned above, if he should have any doubt, he should tell the abbot and make it clear him.

De illa autem tota congregatione debet illum docere, nil aliud illis apponendum, nisi hoc, quod regula dicit, aut ego constituero juxta tempus. Fratri vero laboranti non est tibi concessum dare quidquam cibi vel potus [page 378] sine jussione abbatis.

However, as to the entire community, he should instruct him not to attempt anything except what the rule says or what I decide for the time being. For you are not allowed without the abbot’s command to give any food or drink to a brother who is at work. [page 379]

Sed de illis, qui laborant, ita agendum est: Ille autem princeps, qui cum illis laboravit, debet providere, utrum necessitas sit necne, illis aliquid augere remota in omnibus crapula.

In the case of those who are working the field the following should be done: the leader who will work the field with them should consider in advance whether it is necessary to increase their portion at all—excess is to be avoided in every case.

Sequitur: ₅quae jubentur, custodiat, ₆fratres non contristet, i. e., quae abbas illi jusserit, faciat et sine jussione abbatis nil agat. Quod vero dicit fratres non contristet, i. e. nulli debet acrius responsum dare, sed eis bonum sermonem in omnibus tribuere, sicut inferius idem Pater subjungit: ₁₃et cui substantia non est quae tribuatur, sermo responsionis porrigatur bonus, sicut scriptum est: ₁₄Sermo bonus super datum optimum.[Sir 18:17]

Next is: ₅He should follow orders, he should not upset the brothers. I.e., he should do what the abbot has ordered, and should not do anything without the abbot’s command. He says he should not upset the brothers, i.e., he should not give a sharp response to anyone, but in all cases ought to offer them a good word, just as later the Father adds: ₁₃who has nothing to give, should give the good word of a reply, as it is written: ₁₄A good word is better than the best gift. [Sir 18:17]

Breviter enim dico: si talis est cellararius, sicut ista regula dicit, potest abbas in suo arbitrio omnia constituere, et eum sicut se potest constituere. Si autem talis est, qui habet bonam opinionem, debet constituere illum cellararium. Deinde si inventus est malus, post aliquantos dies, et habuerit meliorem, melius est, ut istum talem ejiciat et alium in loco ejus constituat, quam illud officium minoretur, ut depravatum sit. Si autem non potuerit talem invenire, sicut istud capitulum dicit, tunc debet illi manifestare, quae et quanta sub cura sua habeat – 'cetera vero cum facere volueris, me interroga.'

In sum, I say: if the cellarer is exactly as the rule prescribes, the abbot can place all things under his judgment, and can appoint him to be like himself. Moreover, if he is the kind of man who has a good reputation, he should appoint him as cellarer. If after some days he is then found to be bad, and there is someone better, it is better to remove the one and appoint the other in his place than to have the office be harmed to the point that it becomes corrupted. But if he is unable to discover anyone as described in this chapter, then he should demonstrate to him what he has under his care and to what extent— ‘but when you want to do something else, ask me.’

Sunt enim quidam, qui omnia scribunt et traditionem uniuscujusque capituli, quod ad illud officium attinet, sic unicuique tradunt; postea vero si peccat, non habet excusationem; et in omni obedientia sic faciunt.

There are some who put everything in writing with an explanation of each and every section, and in this way they explain to each individual what pertains to his office. Later, if he sins, he has no excuse, and thus they behave in complete obedience.

 Sequitur: ₇Si quis frater ab eo forte aliqua irrationabiliter postulat, non spernendo eum contristet, sed rationabiliter male petenti deneget.

Next is ₇If a brother happens to ask something unreasonable from him, he should not upset him by spurning him, but he should give a reasonable refusal to one who asks improperly.

Propterea dixi superius, illum esse sapientem, ut sciat rationabiliter denegare, verbi gratia debet illi dicere: 'Frater hoc quod petis, si dedero, et me et te reum facio, eo quod tu contra legem petis et ego contra legem do.' Si autem ille frater ex hoc iratus vel commotus fuerit, debet illi dicere: 'Ne irascaris, frater, quia peccatum agis.' Si autem denuo fecerit ille frater, per septem gradus debet duci. [page 379]

Thus I said above that he be wise so that he knows how to refuse reasonably; for example, he should say to him, ‘Brother, if I give to you what you ask, I cause both myself and you to be guilty, because you ask contrary to the rule and I give contrary to the rule.’ But if the brother becomes angry or upset because of this, he should say to him: ‘Don’t be angry, brother, because you commit a sin.’ But if in the end that brother does it, he ought to be led through the seven steps. [page 379]

Sequitur: ₈Animam suam custodiat, memor semper illius apostolici praecepti, quia qui bene ministraverit, gradum bonum sibi acquirit. [cf. 1 Tim 3:13]

Next is ₈He should guard his soul, to be always mindful of that apostolic teaching, that who ministers well obtains a good rank for himself. [cf. 1 Tim 3:13]

Hoc Paulus apostolus dicit Corinthiis de ministris Ecclesiae - ac si diceret: Qui bene ministerium suum peregerit, bonam gratiam sibi a Deo acquirit, i. e. bonum locum, hoc est, a Deo remunerabitur.

The apostle Paul says this to the Corinthians about the servants of the Church, as if to say: who fulfills well his own service obtains from God good grace, i.e., a good place, that is, he will be rewarded by God.

Sequitur: ₉Infirmorum, infantum, hospitum pauperumque curam cum omni sollicitudine gerat. In hoc enim loco indicat, quae sunt, quorum curam habere debeat cellararius et qualiter eorum curam gerat.

Next follows: ₉He should with every effort care for the sick, infants, guests, and the poor. In this passage he indicates whom the cellarer should care for and how he should care for them.

Sed hoc intuendum est, quia cum dicit hospitum, mos erat apud antiquos, ut cellararius curam haberet hospitum. Sed nunc propter multitudinem hospitum, qui paene omni hora ad monasterium veniunt, [ideo] alii constituti sunt ad suscipiendos hospites. Illorum hospitum nunc curam agere intelligere debemus, qui in refectorium ad manducandum ducuntur.

But one must note that when he says guests, it was a custom among the ancients that the cellarer take care of guests. But now, on account of the multitude of guests who arrive at the monastery almost hourly, others have been appointed to receive guests. Now we ought to understand that the care is for those guests who are led into the refectory to eat.

Sequitur: ₉sciens sine dubio, quia pro his omnibus in die judicii rationem redditurus est. ₁₀Omnia vasa monasterii cunctamque substantiam ac si altaris vasa sacrata conspiciat.

Next: ₉knowing without a doubt that he will render account for all this on the day of judgment. ₁₀He should treat all the monastery’s dishes and all its property as if consecrated altar vessels.

Nunc videndum est, qualiter haec intelligere debeamus. Si enim sicut vasa altaris sacrata debent conspici vasa coquinae i. e. lapidea et scutellae, non ibi pulmenti aliquid mittere audebimus. Sed ita intelligi debent, ac si diceret aliis verbis: ita debet cellararius vasa monasterii juxta meritum vasculi conspicere, sicut conspiciuntur vasa altaris secundum meritum suum, hoc est non pejus debent vasa coquinae secundum meritum tractari, sed munde et caute juxta meritum suum tractanda sunt. Quod vero dicit ac si altaris vasa sacrata conspiciat, i. e. tractet et ordinet atque disponat.

Now it must be seen how we should understand this. For if the kitchenware, i.e., bowls and plates, should be treated as consecrated altar vessels, we would not dare to put any food on them. But we should understand this as if he spoke with different words: the cellarer should treat the monastery’s dishes according to the merit of an ordinary dish, just as altar vessels are treated according to their own merit, that is, kitchen dishes should not be treated worse according to their merit, but they should be handled cleanly and carefully according to their merit. But he says he should treat them as consecrated altar vessels, i.e., she should handle and arrange and dispose.

Sequitur: ₁₁nihil ducat negligendum ₁₂neque avaritiae studeat neque prodigus sit et stirpator substantiae monasterii, sed omnia mensurate faciat et secundum jussionem abbatis. Istud vero, quod dicit Nihil ducat negligendum, i. e. nihil aestimet negligendum vel putet.

Next: ₁₁He should think nothing can be neglected, ₁₂nor should he follow greed or be wasteful or squander the monastery’s property, but he should do everything according to measure and according to the abbot’s command. He says he should think nothing can be neglected, i.e., he should not judge or think anything can be neglected.

Cum enim dicit neque avaritiae studeat - ac si diceret: illum quod constitutum est dare tam ab regula quam ab abbate, non teneat. Avaritia [page 380] namque est nimia divitiarum acquirendi, habendi vel tenendi cupiditas. Unde Gregorius dicit: Avaritia enim non solum pecuniae est, sed etiam altitudinis, quae pestis insaturabilis est. Sicut morbus hydropici eo quod in bibendo non sitim extinguit sed potando succrescit, sic avaritia quanto magis habet, tanto plus desiderat, ut dum modus non est illi in habendo, modus illi non est in desiderando. Ex qua oriuntur invidiae, furta, latrocinia, homicidium et reliqua his similia. [Gregory the Great, Homila in Evangelia I, no 16, c. 2, PL 76, col. 1136A and PL 105, col. 666A]

When he says nor should he follow greed, as if to say: he should not hold onto what has been established by rule as well as by the abbot to give. For greed [page 380] is a desire to acquire, have or keep excessive wealth, of which Gregory says: Greed is not only for money, but also for high rank. It is an insatiable plague, like the disease of dropsy, in which drinking does not extinguish thirst but it increases with drinking. In the same way, the more avarice has, the more it wants, so that as long as there is no limit in having, there is no limit in desiring. From it comes envy, theft, robbery, murder and the like.

Cum antem dicit neque prodigus sit - ac si diceret: cui non debet dare, non det. Prodigus dicitur quasi 'porrigens'.

When however he says or be wasteful, as if to say: he should not give to whom he should not give. Wasteful [prodigus] is said as if ‘to offer’ [porrigens].

Quod vero dicit stirpator substantiae monasterii, unum significat, hoc est quia prodigus, quod stirpator substantiae. Sed omnia mensurate debet facere et secundum jussionem abbatis.

But saying squander the monastery’s property means one thing, that is, he is wasteful because a squanderer of property. But he should do everything according to measure and according to the abbot’s command.

Quod dicit secundum jussionem abbatis, hoc ipsum repetivit, superius quod dixerat sine jussione abbatis nihil faciat, quia nos rem, quam volumus arctius inculcari in cordibus auditorum nostrorum, frequeuti iteratione repetimus.

When he says according to the abbot’s command, he repeats what he said earlier, he should not do anything without the abbot’s command, because we repeat many times what we want to be instilled deeply into the hearts of our listeners.

Sequitur: ₁₃Humilitatem ante omnia habeat. Bene dixit, Humilitatem ante omnia habeat, eo quod Dei sapientia non potest esse sine humilitate. Ideo enim superius illum dixerat sapientem esse, ut sapiens possit ante omnia et super omnia humilitatem habere.

Next: ₁₃Above all, he should maintain humility. Well said is Above all, he should maintain humility because the wisdom of God cannot exist without humility. For this reason he had said above that he be a wise man as a wise man is able to maintain humility above and beyond all else.

Sequitur: ₁₃et cui substantia non est, cui tribuatur, sermo responsionis porrigatur bonus, ₁₄sicut scriptum est: Sermo bonus super datum optimum [Sir 18:17] - quasi diceret: Si non est substantia, quae tribuatur alicui, porrigatur sermo bonus; v. gr. quaeritur ab illo piscis aut ovum ab aliquo, ille vero non habet; id, quod quaesitum est; - debet saltem sermonem bonum porrigere, quia scriptum est: Sermo bonus super datum optimum.

Next: ₁₃and who has no property to give should offer the good word of a reply,’ ₁₄as it is written: A good word is greater than the greatest gift, [Sir 18:17] as if to say: If there is no property to give to anyone, let a good word be offered; e.g., someone asks him for a fish or egg, but he does not have what is asked for; he should at least offer a good word, because it is written: A good word is greater than the best gift.

Nunc vero intuendum est, quomodo intelligi debet hoc quod dicit: Sermo bonus super datum optimum. Si enim quis dat optimum datum cum sermone bono, numquid melius est solus sermo bonus super datum illud optimum cum sermone bono? Non, sed illo dato optimo est melior sermo bonus, quod cum mala voluntate datur. Nam si melior est solus sermo bonus [page 381] super datum optimum, quod cum mala voluntate datur, multo melius est datum optimum cum sermone bono.

But now we should understand what he says: A good word is greater than the best gift. If someone gives the best gift with a good word, is a good word alone better than the best gift with a good word? No, but a good word is better than the best gift given with bad intent. For if a good word alone is [page 381] better than the best gift given with bad intent, much better is the best gift with a good word.

   Et talis est iste sensus in hoc loco, cum dicit: Sermo bonus super datum optimum, qualis sensus est in illo loco, ubi Dominus dicit: Majus gaudium est super uno peccatore poenitentiam agente quam super nonaginta novem justis, qui non indigent poenitentia [Lc 15:7]. Numquid de omnibus justis dixit Dominus, ut majus sit gaudium peccatoris poenitentiam agentis, quam de omnibus justis? Non, sed sciendum est, quia duo sunt genera justorum, i. e. unum ferventium et studiosissime viventium, alterum vero non ferventium nec studiosissime viventium.

And the meaning of this verse, when he says: A good word is greater than the best gift, is the just like the meaning in the place where the Lord says: There is greater joy over a single sinner who repents than over ninety-nine righteous who need no repentance. [Lc 15:7] Did the Lord speak of all the righteous, so that there is more joy over one sinner who repents that over all righteous people? No, it should be understood that there are two types of the righteous, i.e., those who are fervent and live with great zeal, and those other who are not fervent and do not live with great zeal.

V. g. sunt enim multi boni homines, qui habent sua propria sive etiam honores et dignitates saeculi, et tamen vivunt recte, i. e. dant suas decimas, faciunt eleemosynas, non rapiunt aliena, suscipiunt hospites, visitant infirmos, et cetera his similia, sicut faciunt boni saeculares homines. Deinde sunt alii justi, qui non committunt graviora peccata, sed tamen amore Dei ducti, vendunt omnia, quae possident, et dant pauperibus [cf. Mt 19:21] et intrant in monasteria et praeponunt sibi abbates, fugiunt honores, orant et plangunt assidue et jejunant et gaudent opprobriis et despectionibus et cetera his similia bona faciunt. Deinde est peccator, qui forte commisit adulterium aut homicidium et cetera his similia graviora peccata. Et cum haec se cognoverit omnia fecisse, relinquit omnia et dat pauperibus et intrat in monasterium et praeponit sibi abbatem, gaudet opprobrio, fugit honores, orat assidue, ut Domini misericordiam indulta venia peccatorum suorum invenire possit.

E.g., there are many good men who have their own possessions and also worldly honors and offices, and yet they still live rightly; i.e., they pay their tithe, they perform charity, they do not steal from others, they receive guests, they visit the sick, and the like, just as good men of the secular world do. Then there are other righteous men who do not commit serious sins, but led by the love of God, they sell all that they possess and give it to the poor [cf. Mt 19:21] and enter the monastery and set abbots over themselves; they flee from honors, they pray and lament constantly, fast, rejoice in insults and contempt, and do other such good things. Then there is the sinner who by chance commits adultery or murder and other such serious sins. And when he recognizes all that he has done, he abandons everything and gives to the poor and enters the monastery and places an abbot over himself, he rejoices in insults, he flees honors, he prays constantly, so that when forgiveness of his sins has been granted, he may find the Lord’s mercy.

Numquid iste peccator, qui talia agit, majus gaudium facit in coelo de illis justis, quos superius diximus, qui sine perpetratione malorum intrant in monasterium, fugiunt honores et gaudent opprobriis, jejunant et orant? Non, sed de illis justis iste peccator majus gaudium facit, quos supra jam diximus, qui habent sua propria et honores, quamvis non rapiunt aliena et faciunt eleemosynas. Quia si iste peccator, qui poenitens plangit malum, quod fecit, facit majus gaudium in coelo, utique multo [page 382] magis majus gaudium faciunt illi justi in coelo, qui sine perpetratione malorum operum plangunt malas cogitationes.

Does that sinner, because he does such things, create more joy in heaven than those righteous men whom we mentioned above, who without committing evil deeds enter the monastery, flee honors and rejoice in insults, fast and pray? No, but that sinner creates greater joy than the righteous men whom I already mentioned above, who have their possessions and honors, although they do not steal from others and perform charity. Because if that sinner, who in repentance laments the evil he has done, creates greater joy in heaven, much greater [page 382] joy do those righteous ones create in heaven who without committing evil deeds lament their wicked thoughts.

Lector meus, si plenius vis hoc cognoscere, lege homiliam beati Gregorii, ubi dicitur de pastore, qui relictis nonaginta novem ovibus in deserto, abiit quaerere unam ovem, quae erraverat. [cf. Lc 15:4-5] [Liber Exhortationis vulgo de salutaribus documentis, c. 57, PL 40, col. 1070] Ita de isto, qui solo sermone bono dato⁴ super datum optimum, intelligendum est.

My reader, if you wish to understand this fully, read the homily of blessed Gregory, where it is said of the pastor who after he left ninety-nine sheep in the desert, departed to find a single sheep that had gone astray. [cf. Lc 15:4-5] [Liber Exhortationis vulgo de salutaribus documentis, c. 57, PL 40, col. 1070] This is how we should understand the verse about giving only a good word greater than the best gift.

V. gr. sunt enim tres homines, qui tribunt: unus ex illis dat cum dulci animo et bono atque affabili bonitate; alter vero dat cum mala voluntate et murmuratione atque ira; tertius vero illorum, qui non dat aliquid, quod petitur, tamen dat bonum sermonem et dulcem atque affabilem. Numquid iste, qui tantummodo sermonem bonum dat sine illo, quod petitur, melior est de illo, qui non solum dat quod petitur, sed etiam bonum sermonem et dulcem atque affabilem tribuit? Non, sed de illo est melior, qui licet det, quod petitur, tamen dat cum murmuratione et ira. Ac per hoc si iste bonus est, qui solummodo sermonem bonum dat sine illo, quod petitur, utique multo melior est ille, qui et dat quod petitur et sermonem bonum tribuit.

For example, there are three men who give: one of them gives with a sweet and good spirit and courteous goodness; the second gives with bad intent and muttering and anger; but the third, who gives nothing that is asked for, nevertheless gives a good word, sweet and courteous. Is the one who gave only a good word without giving what was asked for better than the one who not only gave what was asked for but also offered a good and sweet and courteous word? No, but he is better than the one who, even though he gave what was asked for, still gives with muttering and anger. And because of this, if the one who only gave a good word without giving what was asked for is good, certainly much better is the one who both gives what is asked for and offers a good word.

Sequitur: ₁₅Omnia, quae ei injunxerit abbas, ipse habeat sub cura sua; a quibus cum prohibuerit, non praesumat.

Next: ₁₅He should have under his care everything the abbot has entrusted to him; he should not attempt that which has been prohibited him.

Cum dicit omnia, subaudiendum est: ministeria; et cum dicit a quibus, subaudiendum est: ministeriis.

When he says everything, what is meant is ‘duties’, and when he says that which, what is meant is ‘duties.’

Cum vero dicit non praesumat, subaudiendum est: aggredi vel agere - ac si diceret: illa ministeria habeat sub cura sua, quae illi commisit abbas, ad illa autem, quae non sunt illi commissa, non praesumat accedere.

But when he says he should not attempt, what is meant is ‘to try or perform’, as if to say: he should have under his care those duties which the abbot has entrusted to him, but to those which have not been entrusted to him, he should not attempt to perform them.

Sequitur: ₁₆Fratribus constitutam annonam sine aliquo typo (typho) vel mora offerat.

Next: ₁₆He should dispense to the brothers the established daily provisions without any arrogance or delay.

 In hoc quod dicit fratribus constitutam annonam, omnes comprehendit illos, quibus abbas constituerat annonam tribuere. Annona ideo dicta est, quia mos fuit apud veteres, ut ad horam nonam comederent; et inde tractum est annona.⁵ Nunc vero dicitur [page 383] omnis cibus vel potus, quae ad victum attinent.

When he says the established daily provisions to the brothers, it is understood to mean all those whom the abbot has decreed to receive daily provisions. Daily provisions [annona] are so called because it was a custom among the elders to eat at the ninth hour [ad horam nonam], and this was shortened to annona. Now, however, it means [page 383] all food or drink that that is for nourishment.

Typho interpretatur tumor vel figura - ac si diceret: Annonam, id est cibum et potum sine aliquo tumore superbiae vel mora tribuat, i. e. sine tarditate, ₁₆ut non scandalizentur, hoc est ut non contristentur vel irascantur. Sive typhus (typus) dicitur lanugo, i. e. herba viridis, aquae quae supernatat, quae neque in radicibus neque in cremento aliquid habet, sed tantummodo aspectum habere dignoscitur. Ex quo ostenditur, qui typho deditus est, nulla virtute esse subnixum.

Arrogance [typho] means a swelling in size, as if to say: he should dispense daily provisions, i.e., food and drink, without any swelling of pride or delay, i.e., without sloth, ₁₆so that they not be made to stumble, that is, not be made upset or become angered. Or typhus means ‘wool-down’ [lanugo], i.e., a green grass which floats on water, which has nothing in the way of roots or seeds, but is known to possess only color. From this it is shown that someone who is given to arrogance is not supported by any virtue.

Sequitur: ₁₆memor divini eloquii, quid mereatur, qui scandalizaverit unum de pusillis istis [Lc 17:2] - subaudiendum est: expedit ei, ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris. [Mt 18:6]

Next: ₁₆mindful of the holy scripture, what someone who causes one of the little ones to stumble deserves; [Lc 17:2] what is meant is: he ought to have a millstone hanged around his neck and drowned in the depths of the sea. [Mt 18:6]

In hoc loco intuendum est, quia cellararius memor debet esse hujus divini eloquii. Si autem memor non fuerit, praevaricator hujus praecepti est.

In this section, it is to be noted that the cellarer should be mindful of this holy scripture. If, however, he is not mindful, he disobeys this instruction.

Sed in hoc loco videtur quasi tacite dixisse, ut coram omnibus debeat dare abbas unicuique obedientiam, et coram omnibus potestas⁶ illius obedientiae, quae et quantum debeat agere, et sensum capituli, quod ad illam obedientiam attinet, tradere debet.⁷

But in this passage it seems as if he has implicitly said that the abbot should hand out discipline to each individual in the presence of all, and in the presence of all he should explain the authority for obedience—what he should do and how long—as well as the meaning of the chapter on obedience.

Per molam enim intelligitur cura saeculi. Bene per molam cura saeculi intelligitur, quia sicut mola in gyro volvitur et efficit minutissimas farinas, ita et cura saeculi semper in gyro volvitur et efficit minutissimas atque subtilissimas cogitationes. Per collum vero ordinatio seu dispositio intelligitur. Per mare intelligitur praesens vita - ac si diceret Dominus: Expedit, i.e. levius est ei, in saeculo permanere et de saeculo descendere in profundum maris, hoc est saeculi, quam habere formam sanctitatis, et sub forma sanctitatis contristent⁸ pusillos et exinde descendere ad infernum.

The millstone signifies the cares of the world. Rightly does the millstone signify the cares of the world, because just as a millstone turns in a circle and produces the tiniest grains of wheat, so too the cares of the world turn forever in a circle and produce the most minute and insignificant thoughts. The neck is understood to be his ordination or appointment. By the sea is meant the present life, as if the Lord said: It is fitting (i.e., is easier) for him to remain in the world and to descend from the world into the depths of the sea, i.e., the world, than to have the appearance of holiness (and under the appearance of holiness they cause the little ones to stumble) and from there to descend into hell.

Quamquam alii sunt, qui aliter hunc locum intelligunt, tamen S. Benedictus sub hoc sensu dixit illud, ac si diceret: Melius et levius fuisset [page 384] cellarario, ut esset in saeculo et inde descendisset ad infernum, quam sub forma sanctitatis aliis facere⁹ contra rationem malam voluntatem.

There are others who understand this passage in a different way, but nevertheless, St. Benedict meant it in this sense, as if to say: It would have been better and easier [page 384] for a cellarer to be in the world and from there to descend into hell than under the appearance of holiness to treat others, contrary to the rule, with a bad will.

Mola asinaria ideo dicitur, quia asinus molit cum illa. Scandalizaverit, i. e. contristaverit.

A ‘millstone’ [mola asinaria] is so called because an ass [asinus] grinds with it. Causes to stumble [scandalizaverit], i.e., upsets.

De hac sententia Beda ita loquitur dicens: Bonum est ei magis [omitted in ed. Mittermüller, added from PL: si circumdaretur mola asinaria collo ejus, secundum ritum provinciae loquitur, quo majorum criminum ista apud veteres Judaeos poena fuerit, ut in profundum ligato saxo demergerentur. Et revera melius innoxium, poena quamvis atrocissima temporali, tamen vitam finire corpoream, quam laedendo fratrem mortem animae mereri perpetuam.

Bede speaks of this verse when he says the following: 'It is better for him [if a millstone be placed around his neck…': the language refers to a custom of the region where this was the punishment among the ancient Jews for more serious crimes, that they be cast into the ocean with a stone tied to them. And truly it would be better for an innocent man to end the life of his physcial body, even by the most excruciating worldly punishment, than to merit the eternal death of his soul by harming a brother.

Recte autem qui scandalizari potest pusillus appellatur. Qui enim magnus est, quaecunque viderit, quaecunque passus fuerit, non declinat a fide; qui autem pusillus est animo et parvus, occasiones quaerit quomodo scandalizetur. Propterea denique oportet nos maxime iis consulere, qui parvi sunt in fide, ne occasione nostri offendantur, et recedant a fide, ac decidant a salute.

One who can be made to stumble is rightly called a 'little one.' For one who is 'great' does not fall away from the faith no matter what he has seen or suffered. But one who is little and small in soul seeks out opportunities to stumble. And thus we most of all should look after those who are small in faith, lest they stumble by the opportunity we provide, and draw back from the faith as well as fall away from salvation.

Notandum sane quod in nostro bono opere aliquando cavendum est scandalum proximi, aliquando vero pro nihilo contemnendum. In quantum enim sine peccato possumus vitare proximorum scandalum, debemus; si autem de veritate scandalum oritur, utilius permittitur scandalum nasci, quam] veritas relinquatur. [Bede, Homilia 67 In festo divi Michaelis, PL 94, col. 442 B-C; CCSL 122?].

It should be noted, however, that at times we have to be careful about offending our neighbor by our good works, but at other times this is no cause for concern. For we should avoid offending our neighbors to the extent we can do so without sin, but if truth causes an offense, it is of greater benefit to give offense than to abandon truth. [Bede, Homilia 67 In festo divi Michaelis, PL 94, col. 442 B-C].

Item Ambrosius: Qui scandalizaverit unum de pusillis istis [Mt 9:41], qui in me credunt, expedit ei, ut suspendatur mola asinaria in collo ejus et demergatur in profundum maris.¹⁰ [Mt 18:6]

Also Ambrose: Who entices into sin one of those little ones who believe in me, it is better for him that a millstone be placed around his neck and he be sunk into the depths of the sea. [Ambrose, Homiliarum liber 3, Homilia 67]

Pusillus hic non de aetate pueros, sed malitia parvulos dicit, sicut Apostolus ait: Malitia parvuli estote, ut sensibus perfecti sitis. [1 Cor 14:20]

Little one [pusillus] here is not young in age, but he means a child in wickedness, as the Apostle says: Be children in wickedness, though you be mature in understanding. [1 Cor 14:20]

Qui sunt isti, nisi clerici idonei et monachi religiosi vel laici? Quisquis igitur his irreverens aut contumeliosus exstiterit, hac velut poena plectetur, ut informi saxo religato illi ad collum praecipitetur in mare. [cf. Maximus of Turin, Sermo 48, c. 4, CCSL 23, p. 189]

Who are these if not proper priests and devout monks and laymen? Whoever shows himself to be irreverent or insulting should be struck with this punishment, as if a huge rock were tied to his neck and he was cast into the sea. [cf. Maximus of Turin, Sermo 48, c. 4, CCSL 23, p. 189]

Sequitur: ₁₇Si congregatio major fuerit, solatia ei dentur, a quibus adjutus et ipse aequo animo impleat officium sibi commissum.

Next: ₁₇If the community is rather large, he should be given assistants; with their help he should fulfill the duty entrusted to him with equanimity.

Ferunt, quia apud antiquos mos fuerit, quia cellararius in cathedra in loco noto sedebat et habebat discipulos, quos dirigebat ad singulis aliquid dandum. Ideo enim in uno loco sedebat, ut omnes, qui necesse habebant aliquid ab illo petere, semper praesentem invenirent.

They say that among the ancients it was a custom that the cellarer would sit in a specific place in the cathedral and he had apprentices whom he would tell to dispense things. He sat in one place so that all who needed to ask him for something could always find him there.

Aequo animo, i. e. tranquillo animo, bono animo, i. e. patienti animo, unde dicitur caeco: aequioris animi esto, i. e. patientis animi vel tranquilli animi.

With equanimity, i.e., with calm spirit, good spirit; i.e., with patient spirit, whence it said to be a equal spirit: be of more equal spirit, i.e., of patient spirit, of tranquil spirit.

Sequitur: ₁₈Horis competentibus dentur, quae danda sunt, et petantur, quae petenda sunt, ut nemo perturbetur neque contristetur in domo Dei.

Next: ₁₈At the proper times he should dispense what is necessary and they should ask for what is necessary, so that no one is annoyed or upset in the house of God.

Horis competentibus, i. e. horis aptis et congruis. Istud horis competentibus duobus modis intelligitur, i. e. non debet aliis horis petere, quae petenda sunt, nisi illis horis, quibus debent loqui, sicuti est in diurnis [page 385] horis, in quibus non debet legi nec silentium teneri; altero modo intelligitur ita: si autem talis est necessitas, quae non potest differri, tunc quando illa necessitas exigit, ut petantur, hora competens est, sive sit nocte aut in illis horis, quibus lectioni vacandum est; si autem necessitas non est, aut si talis est necessitas, quae potest differri, non aliis horis debent peti nisi in illis, in quibus licet loqui; nam si aliis horis petita fuerint, non horis competentibus petunt, quia incompetens hora est, quando lectioni vel psalmis vacant.

At proper times, i.e., suitable and appropriate hours. Proper times is understood in two ways, i.e., he should ask for what he needs to ask for only during those hours when they should speak, as during the daily [page 385] hours in which no reading should be done and silence is maintained; in another way it means this: if there is some necessity which cannot be put off, then the time when that necessity demands that they ask is the proper time, whether it be at night or during those hours when it is time for reading. If, however, there is no necessity, or a necessity that can be put off, they should only ask at the times when it is permitted to speak; for if they ask at other times, they do not ask at the proper time because it is an improper time when it is time for reading or psalmody.

In hoc loco intuendum est, quia cum dicit dentur, quae danda sunt, cellararium constringit, ut si horis competentibus petitus fuerit dare, det, ut fratres non contristet.

In this passage one should note that when he says he should dispense what is necessary, he puts a restriction on the cellarer, that if he should be asked to give out something at a proper time, he should give it, so that he not upset the brothers.

Cum autem dicit et petantur, quae petenda sunt, congregationem constringit, ut fratres non incongrua et incompetenti hora petant, ut illum cellararium non contristent.

Moreover, when he says and they should ask for what is necessary, he puts a restriction on the community, that the brothers not ask at an improper and inappropriate time, so that they not upset the cellarer.

Et reddit causam, quare, cum dicit: ut nemo perturbetur neque contristetur in domo Dei, i. e. ne cellerarius contristetur aut conturbetur male petente congregatione; similiter ne fratres conturbentur aut contristentur non dante cellarario, quod suo tempore petitus fuerat.

And he gives the reason why when he says: that no one be annoyed or upset in the house of God. I.e., lest the cellarer get upset or annoyed when the community asks improperly; in the same way, so that the brothers not be annoyed or upset when the cellarer does not give them what they had asked for at the right time.

Et hoc sciendum est, quia melius est, ut illa persona, si non est talis, ut huic ministerio sufficiat, evellatur ab illo ministerio, quam illud ministerium violet, hoc est corrumpat, ut ita non detur fratribus, ut duo possit implere, hoc est et curam de omnibus gerere, et sine jussione abbatis nihil facere; aut certe si talis non est persona, i. e. ita apta omnibus, ut hoc officium bene possit implere, nullo modo cellararium debet illum abbas constituere.

And he should recognize that it is better for that person, if he is not capable enough for this office, to be removed from the office than that he harm the office, that is corrupt it, so that the brothers not be given anything—so that he is able to accomplish two things: that is, to take care of everything and to do nothing without the abbot’s order; or if he is not the kind of person, i.e., adept at everything, that can fulfill this office well, the abbot should by no means appoint him as cellarer.