Cap. XXXVII
DE SENIBUS VEL INFANTIBUS

[Ms P, fol. 107r – Paulus Diaconus –
Ps.-Basil: Ms K¹, fol. 101r; Ms E¹, fol. 132v; Ms E², fol. 204v]

Ch. 37
OLD MONKS AND CHILDREN

Translated by: Alison Beach, Nick DiFeo, Jason Drake, Frank McGough, Kyle Shimoda, Sam Sutherland, and Shannon Turner

Congruum ordinem tenuit S. Benedictus in eo, quod prius dixit de infirmis, qualiter eorum debeat esse cura, [cf. Regula Benedicti, c. 36] et nunc subjunxit de senibus vel infantibus, quia quamvis non pleniter ita, sicut infirmi, tamen adjuvamine indigent. Nunc videndum est, quare S. Benedictus dixit prius de senibus et postmodum de infantibus, cum infantia prior est, quam senectus. Ideo enim prius dixit de senibus quam de infantibus, eo quod plus est debilior senectus quam infantia. Senectus enim deficiendo minuitur robore, infantia autem crescendo adsumit; et senectus plus est fragilis [page 417] quam infantia, quia et infans, si non habeat necessaria, nescit murmurare, senectus vero scit murmurare. Bene ergo prius dicit senes et postea infantes, ut majus studium sit de senibus quam de infantibus, ut si deficiunt virtute, accipiant etiam virtutem per cibum, et ne ille, qui multis annis Domino servivit, post per culpam alienam murmurator existat et perdat, quod ante labore acquisivit.

St. Benedict made the same provision as that which he previously said about the sick [cf. Regula Benedicti, c. 36] in terms of how their care ought to be, and in view of this, he applied this provision to the old and the young, because they still need assistance, though not as much as the infirm. Now it should be observed why St. Benedict spoke about the old first and then the young, considering infancy comes before old age. Benedict spoke about old men before children because an old man is weaker than a child. For an old man is impaired by weakening strength, while a child takes on increasing strength; and old age is more fragile [page 417] than childhood. Because a child does not know to grumble if he does not have the necessities, but an old man certainly does know to grumble. Therefore it is right for him to mention the old first, and then the children, so that more attention is on the old than the young, so that if they lack strength, they may still receive strength through food, lest he, who had served the Lord for so many years, afterwards become a grumbler on account of someone else’s sin, and lose that which he acquired previously through labor.¹

Sciendum est enim, quia in Francia consuetudo est, ut infirmo manducare carnem abbas licentiam non largitur, antequam incipiat expasare,¹ et postea, cum illi dat, tamdiu dat, usque dum perveniat ad pristinas vires. Deinde cum ille infirmus revertitur de domo infirmorum in refectorium manducare, tunc praeparat ei cellerarius quamvis non de carne, tamen melius quam aliis sanis manducare, hoc est aut pisces aut aliquod pulmentum per duos vel tres dies aut quatuor vel quinque, quia non esse bonum dicunt, ut statim post carnem dimissam descendat ad illum cibum, qui sit corpori nocivus, sed gradatim descendat, eo quod nocet subitanea ciborum mutatio, et ille frater, qui infirmus fuit, postea magis diligat priorem, si ita ei diligenter atque studiose ministratum fuerit.

For it should be known, since it is the custom in Francia, that the abbot does not allow a sick man to eat meat until he is dying, and afterwards when he does give it to him, he gives it to him for a long time, until he returns to his former strength. Then when that sick man returns from the infirmary to eat in the refectory, the cellarer prepares something for him to eat that is without meat, that is still better than the food that is for the other healthy men, such as fish or some other small portion for two or three days, or four or five, because they say that it is not good for him to eat food that is harmful to the body immediately after giving up meat, but that he should instead gradually return, because a sudden change of food is harmful. And afterwards, that brother who was sick will love the prior more if he had been studiously and diligently cared for.

Iterum videndum est, quare B. Benedictus junxit senes cum infantibus? Quia, sicut dicunt physici, convenit sibi aetas infantum et senum, eo quod sicut infantes crescunt, ita senes decrescunt. Hoc etiam animadvertendum est, quia non habent unam qualitatem infirmi et senes atque infantes. Ideo necesse fuit, ut sicut de infirmis, ita etiam de illis legem constitueret.

Now it should be observed why Blessed Benedict combined the elderly with the children. Because just as physicians say, the age of the old and the age of the young have natures particular to themselves, since children grow, and the elderly decline. And it should be noted that the sick, elderly, and children do not have the same nature. Therefore it was necessary that he write a rule about the elderly and children, just as he did about the sick.

Dicit enim: ₁Licet ipsa natura, senum, videlicet et infantum et rel. - ac si diceret: Quamvis ipsa natura provocemur ad misericordiam, tamen et auctoritas regulae a me expositae in eis prospiciat, i. e. consideret, et imbecillitatem amborum intendat. Et bene dixit has duas aetates in simul, quia sicut physici dicunt, in infantibus sanguis crescit et in senibus minuitur. Et sicut in infantibus vivacitas sensus crescit propter augmentationem sanguinis, ita et in senibus [page 418] minuitur sensus propter minutionem sanguinis. In infantibus consideretur auctoritas regulae pro augmentatione vitae, in senibus vero propter sustentationem vitae.

He says: ₁Although nature itself is inclined to be compassionate toward the old and the young,² and so on—as if he were saying: although we are called by nature itself to compassion, nevertheless the authority of the Rule I am presenting should provide for them, that is, it ought to turn attention to and consider the weakness of both. And he rightly discusses these two ages at the same time because physicians say that blood increases in the young and decreases in the old. And so the increase of blood in the young causes a boost of energy, while [page 418] the decrease of blood in the old leads to a decrease of energy. The Rule’s authority should be considered for the improvement of life in the young, and the preservation of life in the old.

Sciendum est enim, quia infantibus usque ad annos septem vel octo et eo amplius [illis] licentiam jocandi abbas debet dare. Pulchre enim B. Benedictus junxit senes cum infantibus, quia honestum est, cum senes manducant, infantes stare et ceteris ministrare.

For the abbot should give children permission to have fun up until the age of seven or eight or more years. Blessed Benedict brilliantly treats the old and the young together, because it is fitting for the young to stand and minister to others while the old eat.

Nunc videndum est, qualiter docendi sunt infantes: Debent enim decem infantes tres vel quatuor magistros, sicut diximus superius, habere propter illud, quod dicit S. Benedictus ubi et tibi ab omnibus custodia teneatur [cf. Regula Benedicti, c. 70.4] quia nullatenus sine suo magistro quoquam ire debent, sed quidquid agunt, in omnibus semper cum illis magistri eorum debent esse et custodiam illis impendere, eo quod si sic non fuerit illis custodia exhibita, nequaquam ubi et ubi custodiam habebunt.

Now it should be observed how children should be taught. Ten children should have three or four masters just as we said above,³ because of what Benedict said: Outside or anywhere else, they [young boys and youths] should be supervised, [cf. Regula Benedicti, c. 70.4]⁴ because no one should go anywhere without his master, but their masters should always be with them and maintain oversight, because otherwise oversight will not be provided for them.

Infantes vero antequam vadant in refectorium, debent doceri sollicite, ut cum silentio intrent et rationabiliter se inclinent adversum intrandum et exeundum. Et nullus ex eis forus exire debet, usquequo omnes pariter collaudent Dominum, qui dat escam omni carni et replet omnes sperantes in se benedictione coelesti.

Before going into the refectory, however, children must be carefully taught to enter in silence and to behave themselves while entering and leaving. And none of them should leave until everyone has equally praised the Lord who gives food to all people and fills everyone who hopes in Him with heavenly benediction.

Deinde cum venerint hospites sapientes in monasterio, debet abbas unum vocare ex illis et probare isto modo: 'Vade et loquere cum hospite de cautu aut de compoto vel de grammatica seu etiam de aliqua arte rationabiliter atque honestissime.' Postea vero debet ipse prior quasi non videns diligenter attendere et idere, utrum honeste aut verecunde locutus fuerit cum hospite, et qualiter aspicit in conspectu hospitis, ne passim aspiciat, sed solummodo hospitem. Post discessum vero hospitis debet illum prior admonere, ubi negligenter interrogavit vel respondit aut negligenter aut nimis timide vel cum laetitia locutus est, ut possit postmodum ad potentes reddere responsum.

And when learned guests come to the monastery the abbot ought to call one of the children and test him in this way, saying: ‘Go and speak with the guest rationally and most honestly about singing, mathematics, grammar and other arts.’ After saying this, the prior should inconspicuously watch and hear whether the child spoke respectfully and truthfully with the guest, and if he looked into the face of the guest, not all around, but only at the guest. And certainly after the guest’s departure, the prior should admonish the child if he has questioned or responded negligently, or if he has spoken too timidly, joyfully, negligently, so that he might later be able to converse with potentates.⁵

Magister vero infantum debet esse bonus atque religiosus et timens Deum, qui sollicite agat et temperate erga illos. Non illos nimium flagellare aut male tractare eos debet, sed debet magnam custodiam habere super illos atque sollicitudinem, [page 419] eo quod nil valet flagellum vel excommunicatio, nisi fuerit illis custodia in omnibus, quia post flagellum vel disciplinam statim reverti solent ad negligentiam, si non viderint super se magistrum habere.

But the master of the young must be good and pious and God-fearing, behaving carefully and moderately towards them. He must not whip them too much or treat them poorly, but he must keep close watch and have solicitude for them, [page 419] because neither whipping nor excommunication avail anything, unless there is oversight for them in all things, because after whipping or discipline, they tend to revert immediately to negligence if they do not see that they have their master over them.

Et hoc notandum est, quia illi, qui sub custodia sunt, cum negligunt, aut nimiis jejuniis aut flagellis coerceantur. Et si sic factum fuerit, non inveniet tempus, ut illi flagellari debeant aut nimiis affligantur jejuniis. Si vero cum magistro noluerint esse, tunc debent valde flagellari.

And it should be noted that when those who are under the master’s oversight are negligent, they should be corrected either with very little food or with the flail. If he does not find time for them to be beaten, they should otherwise be afflicted with fasting. But if they refuse to be with the master, then they should be beaten vigorously.

Et hoc notandum est: propter naturam humanam, ne frangatur, per hebdomadam vel per mensem, prout viderit magister, debent illi infantes in pratum vel in aliquem locum ire et magister illorum cum illis, ut dimittat illos jocari usque unam horam. Deinde debet iterum habere custodiam super illos magnam.

And it should be noted: on account of human nature, during the week or month as the master sees fit, these boys should go to the fields or some other place with their master so that he might send them to play for up to an hour, so as not to discourage them. Afterwards he should resume close watch over them.

Debet etiam bona vestimenta illis dare abbas et pisces ad manducandum vel lac aut butyrum; carnes vero per tempus quadrupedum, i. e. in Nativitate Domini vel in Pascha aut Pentecosten vel in sollemnitatibus sanctorum, aut prout viderit, esse infantum debilem, propter debilitatem illius frequentius illi debet dare carnes. Illis autem infantibus, sicut diximus, omnia necessaria tribuere debet, ut nullam indigentiam habeant, quia si in abundantia fuerint nutriti, cum fuerint majores, non illam requirunt.

And the abbot should also give them good clothing, and fish to eat, and milk or butter; and they should also be given the meat of four-footed animals during the appropriate time, that is, during the Nativity of the Lord [Advent], Passover [Easter], Pentecost, or the Solemnities of the saints; or when he sees that a child is weak, because of that weakness, he should give him meat more frequently. But just as we have said, children should be given all things that are necessary, so that they may not be in need, because if they are raised in abundance, then when they are older they do not require it.

Hoc notandum est, quia juxta tempus aetatis suae debet illis tribuere carnes quadrupedum, eo quod plus indiget et opus est, cum in tertio anno est, carnes manducare, deinde in quarto minus, et in quinto plus minus; deinde usque decimum vel undecimum carnes quadrupedum minus manducare debent. In infirmitate autem vel debilitate debet illis carnes quadrupedum dare, quantum necesse est. Deinde usque ad quintum decimum annum alium cibum debet illis dare. Post quintum decimum vero annum non praeveniant majores. Cum vero non praeveniunt horas canonicas, sicuti unus de majoribus de tali mensura contenti debent esse.

It should be noted that he should give them the flesh of four-footed animals according to the age of each, because they need more and it is beneficial to eat meat at age three, then less at four, and even less at five, then until the years ten and eleven they ought to eat even less. Also, he should give the weak or debilitated the meat of four-footed animals, as much as is necessary. Next, he should give them other food up until age fifteen. Of course, after fifteen they may not come to the meal before the elders. But when they no longer precede the regular hours, just like the elders, they should be content with such treatment.

Hoc notandum est, quia debet etiam abbas, si viderit jam infantem, qui religiose se continet atque bonam vitam habet, de illo sermonem dicere in capitulo, ut ille, cum hoc audierit, sciat [page 420] postmodum amare sanctitatis viam. Debet etiam illi in refectorio porrigere aliquando de cibo hospitis, ut ille sciat amare normam rectitudinis et quasi suasus isto modo in melius proficiat. Illi autem infanti, quem vanitati viderit esse deditum, cum bono porrexerit de cibo hospitis, subtrahere etiam de cibo debet, ut ille, cum viderit alium honorare et se quasi contemnere, erubescat de sua vanitate et quasi suasus amet continentiam, sienti et alium viderit amare.

And it should be noted that if the abbot sees a child who piously controls himself and has a good life, the abbot must speak well of him in the chapter, so that the child when he hears this praise he will know [page 420] how to love the way of sanctity. (The abbot should also give him in the refectory something of the food of the guests, so that he might know to love the Rule of righteousness, and thus persuaded, he might do better.)⁶ However, for that child whom he sees to be devoted to foolishness, when the abbot gives to the good one from the food of the guests, he should also take away some of the food [given to the foolish one], so that, when this child sees that the abbot honors another and so contemns him, he blushes at his own foolishness, and thus persuaded, he might love continence and see how to love another..⁷

Sed sciendum est, quia aestivo tempore non debent infantes ita praevenire coenam, sicut sextam praeveniunt generaliter, nisi forte tales sunt ita parvi, ut debeant praevenire. Nunc autem inspicienda sunt verba.

But it should be known that, in the summer, youths should not arrive at the meal first, just as they generally arrive before the sixth hour, unless they are so young that they ought to go first. Now, however, Benedict’s words should be considered.

Sequitur: ₁Licet ipsa natura humana trahatur ad misericordiam in his aetatibus, senum videlicet et infantum, tamen et regulae auctoritas eis prospiciat. ₂Consideretur in eis semper imbecillitas, et nullatenus eis districtio regulae teneatur in alimentis, sed sit in eis pia consideratio, et praeveniant horas canonicas.

It follows: ₁Although human nature itself is inclined to be compassionate toward the old and the young, the authority of the rule should also provide for them. ₂Since their lack of strength must always be taken into account, they should certainly not be required to follow the strictness of the rule with regard to food, but should be treated with kindly consideration and allowed to eat before the regular hours.⁸

Licet, i. e. quamvis - ac si diceret aliis verbis: Quamvis ipsa natura humana trahat ad misericordiam in his aetatibus, senum videlicet et infantum, tamen et ego de illis legem constituo, ut forte, si aliquis durus non tractus fuerit ad misericordiam, constrictus a lege mollescat et compulsus revocetur ad misericordiam. Trahatur, i. e. provocetur.

Although [licet], that is 'howeger much'. As if he says in other words: However much this human nature is inclined to be compassionate toward the old and the young, nevertheless I establish for them the rule that by chance, if any of them is hard and not inclined to compassion, he should be softened, bound and forced by the rule and called back to compassion. Inclined, that is, ‘evoked.’

Infantia etenim est usque ad septem annos, pueritia vero usque ad quatuordecim, adolescentia quippe viginti octo, juventus namque quinquaginta sex, senectus septuaginta sex; postea decrepita aetas dicitur.

And indeed infancy is up to age seven, boyhood up to fifteen, adolescence up to 28, youth up to 56, old age up to 76, and afterwards the age is called decrepit.

Et hoc notandum est, quia non solum de illis infantibus dicit regula, qui usque septem sunt annos, sed etiam post septem, i. e. usque septem debet esse maximum studium et augmentatio in alimentis, post septem vero minus, et prout videtur robur in illis esse. Ita etiam de senibus intelligendum est. In decrepita vero aetate, sicut in infantia; in senectute minus, in decrepita maxime prospiciat, i. e. longe aspiciat. Imbecillitas, i. e. teneritudo vel pusillanimitas. Districtio regulae attinet ad qualitatem ciborum, i. e. sive carnium quadrupedum seu etiam volatilium et ceterorum ciborum. [page 421]

And it should be noted that the Rule speaks not only about these children under seven, but also after seven. That is, until they are seven there ought to be the greatest zeal and sustenance in nourishment, and after seven less, insofar as they seem strong enough. Thus should it be concerning old men. Certainly in decrepit age, just as in infancy; less in old age, but the most in decrepit age. Provide, that is, watch over them for a long time. Lack of strength, that is, ‘tenderness’ or ‘timidity. The strictness of the rule, with regard to the quality of the food, that is, the meat of four-footed animals, birds and other meats. [page 421]

Sequitur: sed sit in eis pia consideratio; et praeveniant horas canonicas. Non est enim pia consideratio, si aliquis infans vadit retro cellararium quaerendo panem et vinum.

It follows: ...but should be treated with kindly consideration and allowed to eat before the regular hours. Therefore, it is not considerate if some child goes back to the cellarer seeking bread and wine.

Et hoc sciendum est, quia ille cibus dari debet pueris, qui aetati suae convenit.

And it should be known that food ought to be given to the boys, which is appropriate to their age.

Praeveniant horas canonicas, i. e. anticipent horas regulares. Canon enim graece latine regula interpretatur, ac si diceret aliis verbis: antequam alii fratres manducent, comedant prius, infantes videlicet et senes.

Allowed to eat before the regular hours, that is, they may come before the canonical hours. For the Rule interprets the canon of Greek and Latin, as if he were saying: before the other brothers eat, children and the elders may eat first.

Forte dicit aliquis: 'Contrarium est huic capitulo illud, quod inferius dicit: Pueris vero minore aetate non eadem quantitas reservetur, quae majoribus, sed minor.' [Regula Benedicti, c. 39:10] Cui respondendum est: Non est contrarium, eo quod illi infantes quia jam antea manducaverunt, bonum est, ut non illis sicut ceteris tantum pulmentum tribuatur, eo quod pene jam saturati sunt.

Perhaps someone might say: ‘it is contrary to this chapter because he says below: Young boys should not receive the same amount as their elders, but less.’ [Regula Benedicti, c. 39:10] To him it must be responded: it is not contrary, because those children have already eaten, and it is good that they are not given the same amount of food as the others, since they are already deeply satisfied.

Sciendum est enim, quia, quamvis infans dicatur septem annorum, tamen S. Benedictus non dicit solum de illis infantibus, qui septem annos habent, sed etiam de illis dicit infantibus, qui octo vel novem aut decem annorum sunt, sicut diximus superius, juxta vires,et propter vires indigentes adjutorio, quia ille non solum de infantibus hoc facit, sed etiam de horis, cum hora secunda dicit agere tertiam; similiter et de temporibus fecit.

For it should be known that although a child is said to be seven years old, nevertheless St. Benedict speaks not only about children who are seven, but also about those children who are eight, nine or ten, and just as we said previously, according to their strength and need of assistance, since he not only did this concerning children, but also concerning hours, when he said that the second hour becomes the third; as he also did concerning the seasons.

Ille enim dicit: hiemis tempus a kalendis novembris, [Regula Benedicti, c. 8.1] cum hiemis tempus non a kalendis novembris inchoatur, sed postea.

For he says: the time of winter is from the kalends of November, [Regula Benedicti, c. 8.1] although the time of winter is not from the kalends of November, but afterward.