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Jfiftoijj-Centag  fatrftsg  §00k 

AND 

JfrBttrisran 


EARLY  ENGLISH  TEXT  SOCIETY 
^trus»  No.  148. 
1914. 

PEICE  7s.  6c?. 


Agents  for  the  sale  of  the  Early  English  Text  Society's  Publications. 

BERLIN  :  ASHEK  &  Co.,  17  Behrenstrasse,  W.S. 
NEW  YORK :  C.  SCEIBNEK  &  Co. 
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PHILADELPHIA :  J.  B.  LIPPINCOTT  &  Co. 


EDITED    FROM    THE    MS.    BY 

t 

R.  W.  CHAMBERS,  M.A.,  LITT.D. 

AND 

Jfiftttnlfr-  <S>t nteg  Jfratrrisnw 

EDITED    FROM    THE    MS.    BY 

WALTER  W.  SETON,  M.A. 


LONDON : 

PUBLISHED  FOR  THE  EAKLY  ENGLISH  TEXT  SOCIETY 
BY  KEGAN  PAUL,  TRENCH,  TRUBNER  &  CO.,  LTD., 

68-74    CARTER    LANE,    E.G. 

AND  BY  HUMPHREY  MILFORD,  OXFORD  UNIVERSITY  PRESS, 

AMEN    CORNER,    E.G. 
M  DCCCC  XIV 


JUN  4    1959 


OXFORD:  HORACE  HART 
PRINTER  TO  THE  UNIVERSITY 


TO 
PROFESSOR  ROBERT  PRIEBSCH 


October,  1914. 


CONTENTS 

PAGE 

A  GENERALL  RULE  TO  TECHE  EUERY  MAN 
THAT  IS  WILLYNGE  FOR  TO  LERNE  TO 
SERVE  A  LORDE  OR  MAYSTER  IN  EUERY 
THYNG  TO  HIS  PLESURE 

INTRODUCTION  .         .              -'^      ,  .  .  .  .  .  3 

TEXT .  .  .  .  11 

NOTES .  .  .  18 

GLOSSARY         .        .        .        .        \  .  .  .  .  125 

THE  THIRDE  ORDER  OF  SEYNT  FRANCEYS,  FOR 
THE  BRETHREN  AND  SUSTERS  OF  THE 
ORDER  OF  PENITENTIS 

INTRODUCTION  . 25 

BIBLIOGRAPHY  .        .         . 41 

TEXT         .         .  .        •.         ...         •         ...  45 

NOTES       .        .  ...        .        .                 .        .        .  58 

THE  REWLE  OF  SUSTRIS  MENOURESSES  EN- 
CLOSID 

INTRODUCTION.         . 63 

BIBLIOGRAPHY  .        . 78 

TEXT        .        .  81 

NOTES  ON  THE  RULE  OP  SUSTRIS  MENOURESSES       .         .117 

NOTES  ON  APPENDIX  TO  RULE 120 

GLOSSARY  FOR  THE  THIRDE  ORDER  AND  THE  REWLE  or 

SUSTRIS  MENOURESSES  ENCLOSID        .  .        .126 


t0  forjw  mrg  matt  tjjat  is 

f0r  to  hnu,  to  s.eritt  a  lartre  0r 
in  merjr  t^ng  f0  ^is  p 


EDITED  FROM  A  XV™  CENTURY  MS. 

IN  THE  BRITISH  MUSEUM 

(MS.  Addl.  S7969) 

WITH    AN 

INTRODUCTION  AND  NOTES 

BY 

R   W.   CHAMBERS,  M.A.,   D.Lit. 


INTRODUCTION 

IT  is  almost  exactly  four  years  since  Dr.  Furnivall,  during  his 
last  illness,  asked  me  to  edit  the  first  of  the  tracts  in  this  volume. 
'  A  month  ago/  he  wrote,  *  Quaritch  sent  me  a  little  1 5th-century 
MS.  of  twelve  pages  (I  think)  on  the  duties  of  the  Marshal  and 
other  officers  of  a  big  household.  Thinking  it  interesting  and 
unique,  I  sent  it  on  to  Dr.  Warren,  and  he,  agreeing,  bought  it  for 
the  British  Museum.' 

MS.  Addl  37969,  as  it  now  is,  consists  of  nine  leaves.  It  con- 
tains, besides  this  part  detailing  the  duties  of  officials,  various 
memoranda  about  wood  carried  partly  at  Talatun  (1  Talaton  in 
Devon),  some  medical  recipes  in  English  and  Latin,  and  a  vellum 
fragment  which  was  formerly  in  the  binding,  and  contains 
some  fifteenth-century  accounts.  But  the  only  thing  of  much 
interest  is  the  '  generall  Rule  to  teche  euery  man  that  is  willynge 
for  to  lerne  to  serve  a  lorde  or  mayster  in  euery  thyng  to  his 
plesure'.  So  far  as  I  can  gather,  Dr.  Furnivall  was  right  in 
describing  this  tract  as  unique ;  no  other  treatise  seems  to  corre- 
spond to  it  closely  in  detail.  But  it  is  one  of  a  very  numerous  class 
of  which,  in  the  opening  years  of  the  Early  English  Text  Society, 
Dr.  Furnivall  made  a  special  study.  During  the  sixties  he  edited 
for  the  Society  three  volumes  of  Books  of  Courtesy,  Books  of 
Nurture,  Books  of  Carving,  Babies'  Books,  and  other  treatises 
illustrating  English  manners. 

It  was  during  the  fifteenth  century  that  this  type  of  book 
flourished  peculiarly  in  England  :  in  other  countries — in  Italy  and 
Provence — it  is  found  much  earlier.  It  has  been  stated  that  the 
early  Italian  courtesy  books  '  are  few  and  of  little  mark  V  But 
probably  there  was  a  considerable  body  of  Italian  courtesy  books 
which  has  been  lost : 2  and,  in  any  case,  some  early  and  important 

1  Italian  Courtesy  Books  in  the  Sixteenth  Century,  by  James  W.  Holme, 
in  Mod.  Lang.  Rev.,  v,  1910,  p.  145. 

2  Italian  Courtesy  Books,  by   Jessie  Crosland    (Mod.    Lang.    Rev.,   v, 

502-4). 

B2 


4  Introduction 

Italian  books  of  manners  have  been  preserved.  Thomasin  von 
Zirklaria,  the  author  of  the  South  German  treatise  Der  Wahche 
Gast,  was  an  Italian.  Der  Walsche  Gast,  though  not  essentially 
a  courtesy  book,  contains  the  elements  which  go  to  make  one. 
And  Thomasin  tells  us  that  he  had  written  in  welhschen  a  book  of 
courtesy,  buoch  von  der  hufscheit.2  Then  there  is  Ser  Brunetto 
Latini,  who  wrote  much  concerning  courtesy  in  his  Tesoretto,  the 
little  book  in  which  he  treated  of  all  things  appertaining  to  the 
human  race. 

Above  all,  long  before  any  courtesy  book  appeared  in  English, 
whilst  Dante  was  still  a  young  man,  '  Fra  Bonvexino  da  Kiva '  wrote 
his  Zinquanta  Cortexie  da  Tavola,  '  Fifty  rules  of  courtesy  for  the 
table.'  In  many  ways  these  rules  remind  us  of  the  English 
courtesy  books  of  two  centuries  later.  Cats  and  dogs  are  not  to 
be  fondled  at  meals  : 

*  The  third  rule  after  the  thirtieth  :  not  to  stroke  with  the  hands,  so  long  as 
thou  eatest  at  the   table,  either  cat,  or  dog.     It  is  not  allowed  unto  the 
courteous  to  stroke  animals  with  the  hands  with  which  he  touches  the  dishes..' s 

Compare  this  with  the  English  rule : 

Where-sere  Jx>u  sitt  at  mete  in  borde, 

Avoide  >e  cat  at  on  bare  word; 

For  yf  ]>ou  stroke  cat  ojrer  dogge, 

pou  art  lyke  an  ape  teyjed  with  a  clogge.4 

or 

Yf  J>y  nown  dogge  Jxm  scrape  or  clawe, 
J>at  is  holden  a  vyse  emong  men  knawe.6 

or 

Pley  Jxm  not  with  a  dogge  ne  jit  with  a  cate 

Before  >i  better  at  ]>e  tabull,  ne  be  syde ; 
For  it  is  no  curtasy — be  Jx>u  sure  of  J>at — 

In  what  place  of  crystendome  )>at  J>ou  dwelle  or  byde.6 

1  Der  Wtilscke  Gast,  11.  1174  etc. 

2  By  *  welsh '  Thomasin  probably  means  '  Italian '  (see  Schonbach,  Anfange 
des  Minnesynges,  62)  though  his  editor  has  interpreted  the  word  as  '  French  ' 
(Der  Walsche  Gast,  ed.  Ruckert,  p.  531). 

3  La  terza  poxe  la  xxxa :  no  brancorar  con  le  man, 
Tan  fin  tu  mangi  al  descho,  ni  gate,  ni  can ; 
No  e  lecito  allo  cortexe  a  hrancorare  li  bruti 
Con  le  man,  con  le  que  el  tocha  li  condugi. 

4  Sloane  Boke  of  Curtasye,  105-8. 

5  Same,  87-8.    But  this  second  rule  is  a  mistranslation  of  the  Latin  original. 

•  Stanspner  ad  mensam,  143-6  (MS.  Ashmole,  61). 


Introduction  5 

Or  again,  take  Bonvicino's  rule  that  a  man  should  keep  silence 
whilst  his  companion  is  drinking,  and  not  disturb  him  with 
questions.1  With  this  compare  the  English  Urbanitatis  : 

Also  when  }>ou  sest  any  man  drynkyng 
That  taketh  hede  of  )>y  karpyng, 
Soone  anon  J)ou  sece  }>y  tale 
Whejmr  he  drynke  wyne  or  Ale.2 

or  again : 

And  if  pou  be  in  any  place  wer  ]>i  better  is  drynkyng, 
So  pat  £e  coppe  be  at  his  hede,  odour  with  ale  or  wyne, 

Doctour  Paler  seys  J)ee  Jms,  and  byddes  ]>ee  sey  nothing, 
For  brekyng  of  )>i  curtasy  at  syche  a  curtas  tyme.3 

If  the  drinker  is  a  great  man,  good  manners  demanded  that 
those  near  should  refrain  from  eating  and  drinking,  as  well  as  from 
speaking.  If  your  neighbour  is  a  bishop,  says  Bonvicino,  you 
must  not  eat4  or  raise  your  bowl5  so  long  as  he  is  drinking. 
Compare  the  English  rule  : 

And  yif  thi  lord  drynk  at  ]>at  tyde, 
Drynk  )>ou  not,  but  hym  abyde  ; 
Be  it  at  Evyne,  be  it  at  noone, 
Drynk  })ou  not  tylle  he  haue  done.6 

Yet  here  we  see  an  essential  difference  between  the  Italian  and 
the  English  instructions.  The  Italian  writer  thinks  of  guests 
dining  together:  the  Englishman  is  thinking  of  the  demeanour 
due  from  a  subordinate  to  his  lord.  This  distinction  does  not  hold 
good  universally.  Once,  at  any  rate,  Bonvicino  speaks  as  if  he  were 
addressing  those  who  serve.7  But  what  is  occasional  in  the  Italian 
is  almost  universal  in  the  English  writers ;  they  address  youths 
who  are  supposed  to  be  serving  in  the  households  of  noblemen. 

That  a  boy,  instead  of  growing  up  at  home,  should  be  sent  into 
some  other  house  to  learn  manners,  was,  of  course,  an  ancient 

1  Kule  37. 

2  11.  61-64  (MS.  Cotton  Calig.  A.  ii.). 

3  Stems  puer  ad  mensam,  235-8  (Ashmole,  61).     Of.  Babees  Boke,  92-3. 

4  Mangiando  apresso  d'un  vescho,  tan  fin  ch'el  beve  dra  copa 
Usanza  drita  prende  :  no  mastegare  dra  bocha. 

Chi  fosse  a  provo  d'un  vescho,  tan  fin  ch'el  beverave, 

No  di'  leva  lo  s5  napo,  over  ch'el  vargarave. 
e  The  Lytylle  Childrenes  Lytil  Boke,  69-72. 

7  In  his  thirtieth  and  thirty -first  rules,  recommending  the  use  of  a  pocket- 
handkerchief. 


6  Introduction 

custom  of  chivalry.  But  it  seems  to  have  had  greater  vogue,  and 
to  have  endured  longer,  in  England  than  abroad.  Young  Thomas 
More  served  Cardinal  Moreton  as  a  page,  notwithstanding  the  con- 
siderable distinction  to  which  his  father  had  attained ;  and  Scott, 
in  his  essay  on  Chivalry,  records  a  survival  of  this  practice  into  the 
eighteenth  century  in  the  case  of  a  '  gentleman  bred  a  page  in  the 
family  of  the  duchess  of  Buccleuch  and  Moninouth,  who  died 
during  the  reign  of  George  III,  a  general  officer  in  his  Majesty's 
service'.1  And,  in  the  form  of  apprenticeship,  this  custom  of 
sending  boys  away  from  home  was  as  prevalent  in  England  among 
the  middle  as  among  the  upper  classes.  It  aroused  the  hostile 
comment  of  foreigners,  as  is  shown  in  an  Italian  account  of 
English  customs,  written  about  the  year  1500 : 

The  want  of  affection  in  the  English  is  strongly  manifested  towards 
their  children;  for  after  having  kept  them  at  home  till  they  arrive  at  the 
age  of  seven  or  nine  years  at  the  utmost,  they  put  them  out,  both  males 
and  females,  to  hard  service  in  the  houses  of  other  people,  binding  them 
generally  for  another  seven  or  nine  years.  And  these  are  called  appren- 
tices, and  during  that  time  they  perform  all  the  most  menial  offices ;  and 
few  are  born  who  are  exempted  from  this  fate,  for  every  one,  however 
rich  he  may  be,  sends  away  his  children  into  the  houses  of  others,  whilst 
he,  in  return,  receives  those  of  strangers  into  his  own.  And  on  enquiring 
their  reason  for  this  severity,  they  answered  that  they  did  it  in  order  that 
their  children  might  learn  better  manners.  But  I,  for  my  part,  believe 
that  they  do  it  because  they  like  to  enjoy  all  their  comforts  themselves, 
and  that  they  are  better  served  by  strangers  than  they  would  be  by  their 
own  children.  Besides  which  the  English  being  great  epicures,  and  very 
avaricious  by  nature,  indulge  in  the  most  delicate  fare  themselves,  and 
give  their  household  the  coarsest  bread,  and  beer,  and  cold  meat  baked  on 
Sunday  for  the  week,  which,  however,  they  allow  them  in  great  abun- 
dance. If  they  had  their  own  children  at  home,  they  would  be  obliged 
to  give  them  the  same  food  they  make  use  of  for  themselves.2 

The  young  man  '  willing  to  learn ',  to  whom  the  English  book  of 
manners  is  addressed,  is  accordingly  assumed  to  be  in  the  service 
of  some  lord  :  at  the  same  time  he  is  often  himself  assumed  to  bfr 
of  good  birth.  Such  books  generally  combine  instructions  as  to 
deportment  with  practical  hints  as  to  serving. 

Perhaps  the  most  important  of  these  books  is  the  Boke  of 
Nurture  which  goes  under  the  name  of  John  Russell.  But  the 

1  Miscellaneous  Prose  Works,  1834,  vol.  vi,  p.  55. 

2  A  Relation  of  the  Island  of  England,  trans,  by  C.  A.  Sneyd.    London,. 
1847  (Camden  Society). 


Introduction  7 

Sloane  Boke  of  Curtasye  is  nearer  akin  to  the  '  Qenerall  Rule ' 
which  is  here  printed :  its  first  two  sections  give  general 
instructions  as  to  conduct  and  demeanour :  in  the  third  part  the 
duties  of  the  different  officers  are  denned,  in  a  manner  which  affords 
many  close  parallels  to  the  '  Generall  Rule '.  And  practical  hints 
are  given  which  bring  vividly  before  us  the  picture  of  the  page 
serving  his  lord,  placing  slices  of  bread  under  the  hot  dish  to  avoid 
burning  his  hands : 

Yf  Jx>  syluer  dysshe  wylle  algate  brenne, 
A  sotelte  I  wylle  J>e  kenne, 
Take  ]>e  bredde  coruyn  and  lay  by-twene, 
And  kepe  J>e  welle  hit  be  not  sene ; 

I  teclie  hit  for  no  curtayse 

But  for  J>yn  ese. 

A  duller  work,  and  more  nearly  parallel  to  the  '  Generall  Rule ', 
is  the  treatise  '  For  to  serve  a  lord  V 

But  the  closest  parallel  of  all  is  to  be  found  in  a  paper  roll  many 
yards  in  length,  printed  at  some  uncertain  date  in  the  sixteenth 
century.  A  copy  of  this  is  in  the  Bodleian,  and  no  other  is  known.2 
This  roll  gives  an  account  of  the  proceedings  at  the  feasts  held  to 
celebrate  the  enthronization  of  George  Neville  as  Archbishop  of 
York,  in  1466,  and  of  William  Warham  as  Archbishop  of  Canter- 
bury, in  1504. 

The  Neville  feast  has  been  described  as  '  the  greatest  entertain- 
ment that  ever  subject  made  ',3  and  some  account  of  it  is  given  in 
Godwin's  De  Praesulibus  AngliaeS  Earth,  sea,  and  air  appear  to 
have  been  ransacked  for  victims  of  Neville's  archiepiscopal  hospita- 
lity. Of  more  common  dishes,  we  read  that  there  were  served  4,000 
woodcocks,  4,000  ducks,  4,000  pigeons,  4,000  rabbits,  and  3,000 
geese.  But  what  makes  this  ecclesiastical  gluttony  of  importance 
to  us  is  the  elaborate  instruction  as  to  the  serving  of  the  feast, 
which  is  appended.  Nowhere  else,  so  far  as  I  am  aware,  is  so 


1  Printed  in  the  delation  of  the  Island  of  England,  trans,  by  C.  A.  Sneyd, 
1847  (Camden  Society),  and  in  Furnivall's  Early  English  Meals  and  Manners 
(Early  English  Text  Society),  p.  349,  &c. 

2  Reprinted  (in  part)  in  Hearne's  Lelandi  Collectanea,  vol.  vi,  1770,  and 
in  Warner's  Antiquitates  culinariae,  1791. 

3  Drake,  Eboracum,  London,  1736,  p.  444. 
*  Cambridge,  1743,  p.  695. 


8  Introduction 

near  a  parallel  to  the  '  Generall  Rule '  to  be  found.  Most  of  the 
relevant  passages  I  have  quoted  fully  in  the  notes. 

I  have  to  thank  Mr.  John  Hodgkin  for  having  drawn  my  atten- 
tion to  this  document;  and  Mrs.  Crosland  for  valuable  informa- 
tion, which  I  had  overlooked,  as  to  Spanish  books  of  courtesy. 
And  I  ought  to  apologize  for  having  been  so  long  in  carrying  out  so 
light  a  task.  The  delay  enables  this  tract  to  be  printed  with  two 
others,  which,  like  it,  throw  that  light  upon  the  manner  of  life  of 
our  ancestors  which  always  gave  such  keen  joy  to  Dr.  Furnivall. 

The  following  books  contain  matter  which  illustrates  the  text 
printed  here : 

A  Collection  of  Ordinances  and  Regulations  for  the  Government  of  the  Royal 
Household.  London,  printed  for  the  Society  of  Antiquaries,  1790. 

The  Regulations  and  Establishment  of  the  household  of  Henry  Algernon 
Percy,  the  fifth  earl  of  Northumberland,  1770. 

Warner  (Richard).  Antiquitates  culinariae,  or  curious  tracts  relating  to  the 
culinary  affairs  of  the  Old  English.  London,  1791. 

Early  English  Meals  and  Manners.  By  J.  F.  Furnivall.  London,  1868 
(E.E.T.S.).  [Contains,  amongst  other  tracts,  Russell's  BoJee  of  Nurture, 
the  Sloane  Boke  of  Curtasye,  The  Babees  Book,  Urbanitatis,  Stans  Puer 
ad  Mensam  (Lambeth  MS.),  The  Lytylle  Childrenes  Lytil  Boke,  For  to 
serve  a  Lord."] 

Caxton's  Book  of  Curtesye.    Ed.  by  F.  J.  Furnivall.  London,  1868  (E.  E.T.  S.). 

A  Book  of  Precedence,  etc.  Ed.  by  F.  J.  Furnivall.  London,  1869  (E.E.T.S.). 

J.  Lelandi  Collectanea,  ed.  T.  Hearnius,  Oxonii,  1715,  Londini,  1770.  6  vols. 
[Contains  the  account  of  the  Neville  Feast.] 

Henry  of  Aragon,  Marquis  of  Villena.  Arte  Cisoria,  6  tratado  del  arte 
del  cortar  del  atchillo.  Madrid,  1766. 


A  GENERALL  RULE 

TO  TECHE  EUERY  MAN  TO  SERVE  A  LORDE 
OR  MAYSTER 


A  generall  Rule  to  teche  euery  man  that  is 
willyngefor  to  lerne  to  stive  a  lorde  or  mayster 
in  euery  thyng  to  his  plesure. 

rFlhe  marshall  in  the  mornyng  ought  to  come  into  f»e  hall  and  se 
-L  Ipat  it  be  clene  of  all  maner  thyng  Ipat  may  be  fond  vnhoneste 
Iper  In  :  }>e  stolis  trestelles  or  elles  formys  yef  ony  be,  ]>at  fey  be  set 
in  ther  owne  places  at  melis  at  f>e  hordes,  and  afore  and  aftur  melis 
in  corners  farthest  from  encombrawice :  and  all  fe  hallynges  and  5 
costers  dressed  in  Iper  kynde  places  and  shaken  or  betyn  wyth 
Roddes  yef  nede  be :  and  f>at  none  houndes  be  abydyng  in  J?e  halle 
from  morne  to  evyn.  And  to  parforme  J>ese  thynges  seyd  afore  he 
shall  charge  J>e  vsshere  and  f>e  grome  of  the  hall  Iper  wyth. 

Also  in  wynter  tyme  f>e  seyd  grome  by  J>e  ouersight  of  fe  vssher  10 
shall  bryng  into  fe  hall  as  moche  wode  and  colis  as  shall  be  spent 
dayle  in  the  hall,  and  bere  oute  J?e  ashes  and  all  olper  fylthe  of  f>e 
hall.     The  seyd  grome  shall  also  kepe  f»e  kay  of  }>e  woode  and  cole 
and  delyuer  it  oute  dayle  by  taill  to  |  fe  kechyn,  halle  and  leuereys,  [Fol.  2  J] 
and  bryng  the  seyd  taill  to  j?e  stywarde  at  J>e  wokes  ende ;  )?e  seyd  15 
grome  shall  also  contenually  be  in  j?e  halle  at  J>e  firste  mete  or 
souper  to  bere  away  dysshes  and  kepe  oute  hound^s  and  feche 
sawces  and  to  obey  all  of  er  commondmewtes  of  J>e  hede  offycers,  Ipat 
is  to  sey  of  stywarde,  marshall  and  vssher. 

Also  halfe  an  oure  or  fe  lorde  go  to  mete  or  souper  J?e  marshall  20 
shall  take  f>e  Rodde  in  his  hande  and  cowzmonde  }>e  panter  and 
ewer  to  couer  and  make  redy  for  ]?e  lorde  and  for  }?e  housold; 
and  assone  as  it  is  made  redy  J?e  marshall  shall  commond  the 
sewer  to  awayte  when  f>e  cokes  be    redye ;    and  J>en  shall  fe 
sewer  go  to  f>e  ewry  and  take  a  to  well  vppon  his  shulder  and  J>e  25 
marshall  and  he  to  go  togeder  and   shewe  afore  the  lorde,  so 
Ipat  he  may  knowe  fer  by  when  his  mete  is  redy.     And  when  it 
lyketh  Jje  lorde  to  axe  water  J>en  shall  f>e  esquyres  and  J>e  marshall 
and  sewer  goo  by  and  by  next  ]?e  lordis  basyn  and  evyn  at  }>e 


12  A  generall  Rule  to  teche  euery  man 

lorde  ;  f  e  sewer  shall  delyuer  f  e  towell  to  f  e  worthyeste  fat  bethe 
aboute  hym  and  go  streight  to  f  e  kechyn  witA  all  f  e  men  fat  shall 
senie. 

The  marshall  fen  shall  uncouer  f  e  basyn  yf  it  be  coueryd  and 

5  holde  it  in  his  handes  also  vnto  f  e  lord  haue  wesshe,  and  fen  make 

a  salutacouw  and  take  it  to  f  e  squyre  fat  brought  it  theder,  and  he 

to  bere  it  to  f e  ewry,  awe?  anone  commonde  water  for  all  fern  fat 

[Fol,  3  a]  ghall  sytte  at  f  e  lordes  borde,  and  go  wyth  f  e  lorde  to  |  be  sette, 

and  f  er  asketh  hym  howe  his  bord  shall  be  set. 

10  And  f  e  yemen  and  gromys  or  grome  of  f  e  chambre  yef  it  be  Iper, 
or  the  vsshere  or  gromes  or  grome  yef  it  be  fere,  shall  set  vp  bordes 
and  make  redy  f  e  stoles  afore  mete  and  haue  hem  redy  at  f  e  settyng 
of  bordes,  and  bryng  hem  redy  to  f  e  marshall  when  he  callithe,  and 
also  after  mete  bere  away  f  e  bordes,  trestelles,  and  stolis  ;  and  when 

*5  f  e  lorde  is  set,  and  f  e  of  er  bordes  in  his  presence,  the  marshall  shall 
feche  in  his  courses  wyth  f  e  sewer  by  and  by ;  f  e  marshall  and 
sewer  shall  make  a  salutacouw  when  fey  come  allmoste  at  fe 
borde,  and  none  of  er  fat  berythe  mete  or  drynke  at  fat  tyme,  to  he 
be  delyuerd  of  fat  fat  he  berythe. 

20  And  when  all  f  e  lordes  messe  is  sewid,  fen  shall  anofer  esquyre 
next  f  e  hande  sewe  f  e  of  er  messes  at  the  borde  or  in  his  presence. 
And  anone  forthewyth  f  e  amener  shall  bryng  in  f  e  almesse  dyshe 
Vfitk  a  loofe  f  er  Inne  and  set  it  bynethe  f  e  lordes  salt  or  elles 
vppon  fe  copborde  yf  no  Rome  be  vppon  fe  borde;  and  a  litill 

25  afore  f  e  seconde  cours  f  e  amener  shall  take  of  euery  standarde  or 
grete  mete  that  corny  s  by  fore  f  e  lorde  at  f  e  first  cours  a  sertayne, 
wyth  f  e  helpe  of  f  e  kerver,  and  put  it  in  f  e  almes  dysshe  and  send 
fe  voyde  dysshes  to  f  e  kechyn.  And  all  fis  mene  while  fe 
marshall  shall  loke  bothe  in  f  e  chambre  and  halle  fat  f  er  lake 
[Fol.  3  i]  nof  er  bred,  |  ale,  wyne  ne  mete  f  er  as  it  ought  to  be  seruyd,  and  f  e 
sewer  shall  loke  fat  f  er  lake  no  sawce  in  f  e  lordes  presence. 

And  when  f  e  second  cours  is  redy,  f  e  sewer  shall  come  and  warne 
f  e  marshall,  and  f  e  marshall  all  esquyres  and  yemen  waytors,  to  go 
to  f  e  kechyn.  And  lyke  as  f  e  marshall  and  sewer  dyd  at  f  e  first 

35  course  so  shall  fey  do  at  f  e  seconde ;  and  when  f  e  marshall  seyth 
tyme,  fat  is  to  say  wythin  iij  quarters  of  an  oure  that  f  e  laste 
messe  be  sette  in  f  e  halle,  the  marshall  shall  commonde  to  take  vpe 
and  all  f  e  broke  mete  and  broke  brede  to  by  cast  into  f  e  almes 
vessell ;  ana'  when  it  comyth  to  f  e  vsher  yemen  of  f  e  chambre  or 


to  seme  a  lorde  or  mayster  13 

lentilmen  Then  fe  ewer  to  be  Iper,  redy  for  to  delyuere  to  fe 
grome  pf  fe  hall  or  mens  seruantes  waytors  towelles  for  fern  fat 
shall  wesshe,  and  som  men  to  be  f  er  redy  with  voyders  for  to  take 
vp  trenchoures  and  broken  breed,  and  assone  as  fey  haue  wesshe  fat 
Ipe  ewry  be  bore  away  and  Ipe  hall  newe  coueryd  for  f  e  latter  mete.  5 

And  forthe  wyth  all,  the  amener  shall  send  for  voyders  for  Ipe 
lordes  borde,  and  all  of  er  hordes  in  his  presence,  and  call  all  yemen 
of  chambre  and  yemen  waytors  for  to  awayte  vppon,  and  he  shall 
take  vp  at  f  e  lowest  borde  in  f  e  same  wyse  that  it  was  set  downe, 
and  so  at  all  olper  border.    And  fe  seyd  yemen  shall  be  redy  at  his  10 
honde  Iper  to  take  at  hym  and  here  fern  to  |  f  e  kechyn.    And  when  [Fol.  4  a] 
Ipe  mete  is  vpe  the  amener  shall  take  Ipe  voyders  wyth  Ipe  trenchors 
and  broken  brede  and  Ipe  clothe  also  and  take  it  to  one   fat 
stondyth  aboute  hym  for  to  here  it  to  f  e  almesse  vessell.     Then 
shall  the  amener  go  to  Ipe  lordes  borde  and  take  of  dyuerse  metes  as  15 
it  may  goodly  be  forborne  and  augment  f  er  wyth  Ipe  almes  dyshe, 
and  all  f  is  in  f  e  lordes  presence.    And  when  it  lykethe  Ipe  lorde  to 
commonde  to  take  vpe,  Ipe  seyde  yemen  shall  be  redy  Iper  to  awayte 
vppon  f  e  amener  to  do  in  all  wyse  as  it  is  seyde  afore.    And  forthe 
wyth  all  as  Ipe  seyd  mete  is  vpe  Ipe  voyders  to  be  set  vppon  f  e  20 
borde,  Ipe  laste  afore  f  e  lorde.     All  esquyres  fen  awaytynge  to  put 
in  broken  bred  and  trenchors  or  of er  mete,  and  fen  f e  amesse 
dyshe  to  be  take  away  wyth  a  salutacoura,  and  set  vp  into  a  sure 
howse  and  after  yevyn  to  one  persone.     Then  shall  f  e  amener  take 
vp  frute  yef  ony  be,  and  fe  voyders  aftur  f  e  panter,  chese  by  it  25 
selfe  and  for  the  wyth  aftur  fe   salt,  hole  bred,  hole  trenchors, 
kervynge  knyves,  sponys  and  napkyns  togeder. 

Then  shall  f  e  sewer,  yf  it  be  in  a  grete  day  and  a  durmant  lye 
vnder  f  e  clothe,  let  f  e  surnape  with  Ipe  towell  Kynne  vppon  the 
durmant.     In  a  mene  day  festyuall  f  e  surnape  and  towelles  rynne  30 
vppon  f  e  borde.     When  f  e  clothe  is  take  away  In  a  symple  day  f  e 
to  welles  only  vppon  f  e  clothe,  when  |  it  is  made  redy  from  cromys.  [FoJ.  4  6] 
At  all  tymes  f  e  towelles  to  be  dubble,  yef  f  er  syt  ony  body  byfore 
hym  at  his  owne  messe,  and  elles  not.    And  yef  f  er  be  a  messe  by- 
nethe  hym  and  anofer  above,  Then  f  e  seyd  towelles  to  be  leyd  35 
sengill  afore  hym  selfe  and  turnyd  In  ayen  at  eyf er  ende  of  fe 
table  as  ferre  as  f  e  persones  sytte  afore.     And  yef  f  e  seyd  towell 
be   to   shorte,  fen  fat  fer  be  ij   short   towelles  to  fullfille  Iper 
defautes  bore  in  f  e  handes  of  ij  squyres  or  yemen  of  f  e  chambre  or 


14  A  generall  Rule  to  teche  euery  man 

awayturs,  and  when  f  e  surnape  is  leyde  and  fe  esstate  is  made 
afore  f  e  lorde,  Then  all  f  e  esquyres  to  make  a  salutacourc  at  onys 
and  go  bake  to  f  e  ewry  and  fer  abyde  to  graces  be  seyd. 

Then  bryng  in  f  e  water  in  all  wyse  byfore  f  e  lorde  as  fey  dede 

5  byfore  mete,  save  f  e  towell.     And  yef  f  er  sytte  at  ]>e  lordes  messe 

one  or  moo  fat  be  egall  in  esstate  wyth  f  e  lorde,  fen  make  fe 

esstate  byfore  eche  of  fern,  and  bryng  hem  a  basyn  or  basyns  yef 

fer  be  nede  of  mo  fen  one.     And  yef  fer  syt  of  er  persones  at  his 

messe  fen  of  his  esstate,  fen  let  bryng  a  basyn  or  elles  basyns 

10  vncoueryd  and  set  afore  hem  when  f  e  lordes  basyns  be  set  afore 

hym,  and  set  f  e  ewer  in  f  e  myddes  of  f  e  basyn  till  f  e  lorde  haue 

wesshe;   and  when  fe  lorde  hathe  weshe  fen  let  fe  squyre  Ipai 

bryngyth  thee  basyn  knele  still  till  all  f  e  borde  hathe  weshe,  fen 

fe  seyd  esquyre  shall  here  the  basyn  to  f  e  ewry  and  f  e  of er  basyns 

[Fol.  5  a]  shall  fen  |  folowe  hym.    And  wyth  oute  ony  tareyng  f  e  copbord 

clothe  and  f  e  ewry  shall  be  take  away  and  anone  f  e  surnape  and 

towelles  shall  be  strecchid;    and  fe  marshall  bygynnynge  at  fe 

lowere  ende  and  after  at  f  e  higher  ende  shall  bryng  all  fat  leythe 

vppon  fe  borde  byfore  fe  lorde  and   Iper  take  it  vpe  wyth  a 

20  salutacoim.     Then  shall  be  f  er  redy  yemen  of  J>e  chambre  yef  it  be 

fer,  yemen  way  tors  yef  it  be  in  fe  hall,  to  take  away  stolis  and 

bordes  and  trestelles,  and  set  fern  in  per  kynde  place*,  and  fe 

marshall  shake  fe  lordes  lape. 

All  suche  poure,  rule,  and  commondmentes  as  f  e  marshall  hade 
25  at  fe  fyrst  mete,  whiles  fe  lorde  sat,  fe  vsher  shall  haue  at  the 
seconde  mete  when  fat  f e  marshall  syttythe,  wythouten  fat  it  be 
countermauraiid  by  f  e  stywarde  or  marshall. 

Nota :  as  all  these  seyd  servantes  and  offecers  haue  don  at  mete  so 

to  do  at  souper ;  and  in  f  e  same  wyse  f  e  seware  fat  stondyth  shall 

30  do  as  f  e  sewer  fat  knelythe  except  f  e  knelynge  and  f  e  assay. 

That  is  to  say,  he  shall  take  the  dyshes  from  fern  fat  bryngyth  hem 

and  vncouere  euery  dyshe  evyn  byfore  fe  grettyst  at  fe  borde, 

except  potages  and  sawces  fat  shall  be  set  afore  of  er  persones,  and 

couere  hem  ayen  and  set  hem  afterward  in  f  er  kynde  places,  neuer 

35  a  dyshe  above  anofer  and  euer  fat  next  f  e  lorde  fat  he  shall  assay 

[Fol.  5b]  of  firste  aftur  fe  maner  as  it  was  sewid.     And  |  fat  none  sawces 

come  In  wyth  f  e  courses  except  mustard,  but  aftur  set  in  wyth 

f  e  sewer  and  esquyres  wayters  to  euery  mete  as  nedythe,  or  elles 

all  sawces  togeder  afore  the  courses ;  and  fat  all  esquyres  waytors 


to  serue  a  lorde  or  mayster  15 

or  yemen  yef  esquyres  lake  be  attendant  in  f  e  mele  tymes  vppon 
f  e  comondmentes  of  fe  marshal!  in  all  thynges  of  fe  kerver,  in 
fechyng  voyde  dyshes  or  wyne  for  sawce  of  capons  of  f  e  sewer,  in 
fechyng  of  sawce  or  all  fat  sawce  shall  be  made  of. 

Also  fat  f  e  marshall  sewer  or  esquyres  wayters  at  mele  tymes  5 
make  honest  chere  wyth  softe  speche  to  strauwgers  syttyng  at  f  e 
lordes  borde  or  in  his  presence,  yef  fey  may  goodly  come  to  hem. 
and  as  fey  se  tyme.    Also  fat  in  f  e  lordes  presence  suche  silence  be 
kepte  Ipat  f  er  be  no  lowde  speche  save  only  of  f  e  lorde  and  suche 
as  he  speketh  to.     And  in  f  e  hall  suche  lowe  communecacowz.  be  10 
hade  fat  f  e  hede  officers  voyce  be  herde  vnto  all  olper  offecers ; 
and  fat  no  gromys  hede  be  coueryd  seruyng  at  meles  yeman,  ne 
yeman  lentilman,  ne  lentilman  f  e  sty warde ;  also  fat  f e  lentilmen 
and  yemen  serue  all  f  o  in  f  e  lordes  presence ;  and  oute  of  f  e  lordes 
presence  yemen  serue  lentilmen  and  set  downe  yemen  and  gromes  15 
serue  hem,  set  gromes  and  pages  to  serue  fern. 

Then  f  e  marshall  in  a  lordes  howse  is  lentilman  herberoure  and 
f  e  vsher  of  f  e  hall  yeman  of  f  e  same ;  and  after  f  e  vsher  of  thee  | 
chambre  yef  ony  be,  or  yemen  of  f  e  chambre l  in  his  absence  haue  [Fol.  6  «] 
take  vpe  logyng  for  his  lorde  and  for  hym  selfe  in  his  owne  maner  20 
or  in  of  er  places,  f  e  marshall  or  f  e  vsshere  in  his  stede  shall  assigne 
all  of  er  men  f  er  logynges,  as  well  strangers  as  men  of  housold ;  and 
also  he  shall  assigne  fern  bred,  ale,  wyne,  wex,  talowe,  and  fewell 
to  f  er  logynge  after  f  e  season  of  f  e  yere,  and  f  er  degrees,  and 
rekyn  for  it  dayle  and  wokely  as  f  e  lordes  bookes  be  made.  25 

Then  f  e  marshall  and  vssher  shall  dayle  reken  all  f  e  messes 
wythin  f  e  howse,  fat  is  to  say  f  e  lorde  for  ij  messe  and  euery 
lorde  in  f  e  same  wyse  at  f  e  borde ;  afturward  euery  man  at  f  e 
borde  for  one  messe,  and  fen  aftur  f  roughe  f  e  howse  lentilmen, 
yemen,  gromes  and  pages  euery  ij  to  one  messe ;  and  in  f  e  same  30 
wyse  bryng  hem  dayle  and  wokely  to  f  e  clerke  of  f  e  kechyn  as  fey 
ben  asked,  and  f  e  bokes  made. 

Also  f  e  marshall  hathe  poure  to  correcte  all  suche  as  dothe 
grete  offences  wythin  f  e  howse  or  wythoute,  as  in  fightyng,  oreble 
chydyng,  makyng  of  debates,  drawyng  of  knyves  and  stelynges,  35 
affrayes  and  suche  olper:  to  put  hem  into  fe  porters  warde  or  in 
stokkes  in  all  wyse  as  ferre  forthe  as  f  e  stywarde,  save  in  puttyng 
out  of  f  e  howse.  And  in  all  f  ese  poyntes  in  lyke  wyse  f  e  vssher 

1  yef  ony  be  deleted. 


16  A  generall  Rule  to  teche  euery  man 

[Fol.  6  &]  hathe  f  e  same  |  powre  in  f  e  marshalled  absence ;  all  f  is  to  be  f  us 
vnderstond,  f  e  styward  above  all  the  lentilmen,  f  e  marshall  above 
yemen,  the  vsher  above  gromes  and  pages. 

Also  at  all  tymes  of  f  e  day  f  e  marshall  shall  haue  his  commond- 
5  mentes  fullfillid  in  euery  office  of  fe  house,  and  f  e  vsher  in  f  e 
same  wyse ;    to  it  be  contemn aundid,  restrayned,  or  moderd  by 
f  e  lord  for  Tper  waste  or  inportunyte. 

Also   at   euery   tyme   fat   fe   lorde   commondyth   drynke,   fe 
marshall  or  vssher  shall  warne  esquyres  or  yemen  to  awayte  f  eron, 
10  and  fey  shall  goo  wyth  hym  and  commonde  it  at  euery  office ;  and 
In  case  f  er  be  so  many  lordes  and  strangers  fat  fere  shall  nede  pottes 
wyth  wyne,  fen  shall  f  e  marshall  call  euery  lordes  squyre  or  assigne 
of  er  squyres  of  his  owne  lordes  for  hem,  and  fen  delyuer  coppis  to 
f  e  seyd  squy[r]es  for  f  e  seyd  lordes,  coueryd  or  vncoueryd,  as  fat  f  e 
15  case  requeryth  at  f  e  seler  dore ;  and  he  hym  selfe  shall  take  as  many 
coppis  voyde  eche  wythin  of  er  by  twix  his  handes  wyth  his  rodde 
as  he  supposythe  to  serue  f  e  remnant  of  f  e  howse,  and  so  shall  he 
goo  afore ;  all  f  e  of  er  coppis,  voyde  save  f  e  chef  lordes,  folow  hym,  and 
laste  of  all  f  e  boteler  wyth  f  e  copborde  clothe  on  his  shulder  and 
20  pottes  of  wyne  in  his  handes;  and  when  J?ey  come  into  ]?e  place  f>er 
as  f>e  lordes  be,  fe  marshall,  kerver,  copberers  shall  make  a  saluta- 
[Fol.  7  a]  coun  |  and  go  streight  to  a  bay  wyndowe,  a  forme  or  copborde  at  f>e 
lower  ende  of  )?e  house  yef  ony  be  Iper,  and  stond  Iper  in  order  lyke 
as  fey  were  delyuerd  at  J>e  seler  dore,  till  J?e  coppis  be  fillid. 
25  Then  shall  f>e  butler  lay  downe  his  copborde  clothe  and  sette  f>e 
pottes  feron,  and  Ipe  marshall  all  j?e  coppis  fat  he  berythe  in  lyke 
wyse.    Then  shall  J?e  marshall  call  f  e  squyres  wyth  the  coppis,  and 
do  fell  hem  by  order  aftur  j?er  esstates,  and  when  all  J>e  coppis  be 
fillid  he  shall  commonde  hem  to  goo  forthe  to  fe  lordes,  and  forthe 
30  wyth  he  shall  call  oj»er  lentilmen  or  yemen  of  fe  chambre   or 
awayters  and  delyuer  hem  coppis  suche  as  he  brought,  as  many  as  he 
supposyth  will  serue  J>e  house  and  tell  hem  where  fey  shall  serue ; 
and  when  fey  haue  all  dronken  f e  marshall  shall  take  ayen  all  f e 
coppis  fat  he  brought  hym  selfe,  puttyng  f  e  wyne  lefte  in  fern,  yef 
35  ony  be,  in  a  voyde  potte  of  suche  as  f  e  botteler  brought.     And 
when  he  hathe  ayen  all  f  e  seyd  coppis,  he  shall  take  hem  in  lyke 
wyse  as  he  brought  hem,  and  fe  boteler  caste  his  clothe  ayen 
vppon  his  shulder  and  take  f  e  pottes  in  his  handes,  and  forthwyth 
f  e  marshall  shall  geve  awarnyng  to  f  e  kerver  and  copberers  and 


to  serue  a  lorde  or  mayster  17 

all  togeder  shall  make  a  salutacoim  and  f  erwyth  departe,  f  e  keruer 
first,  f  e  copberers  |  next,  f  e  marshall  wyth  f  e  coppis  aftur  fern,  [Fol.  7  b] 
laste  of  alle  f  e  bottele  wyth  the  pottes  of  wyne. 


A  generall  Rule  of  all  maner  of  fysshes,  as  fey  shall  be 
seruyd  in  order  and  course  of  sewynge. 

The  firste  sprottes,  rede  heryng  and  whyte  lyng,  dogdrawght, 
grene  fyshe,  salt  samoii,  salt  elis,  salt  storgon  and  salt  lamprey.  5 
Then  all  maner  of  freyd  metes,  fat  is  freyd  of  salt  fyshes  or 
powderd  ;  fen,  folowynge  f  ese  fryed  metes,  all  maner  of  see  fysshe 
both  rede,  rounde  and  flat  ;  and  folowyng  fern  all  reuer  fyshe  aftur 
as  fey  bethe  of  deynte  and  in  gretnesse  ;  and  nexte  folowynge  all 
maner  of  pole  fyshe  and  fen  all  maner  of  rostid  fyshe,  what  so  euer  10 
fey  bee  ;  and  fen  folowyng  all  maner  of  shell  fysshe  ;  and  folowyng 
fern  all  maner  of  bake  metes,  be  it  fishe  or  doucetes  ;  lese  fen  ye 
haue  many  of  fern  fat  ye  lyst  to  departe  som  to  f  e  firste  course, 
som  to  f  e  seconde,  and  so  to  f  e  thyrde  ;  and  laste  of  all,  all  maner 
of  leche  metes  and  metes  of  deynte.  15 

A  generall  Rule  to  euery  lentilman  fat  is  a  keruer  to 

ony  maner  lorde. 

The  towell  muste  be  layed  vppon  his  shulder  when  he  shall  [Fol.  8  a] 
bryng  his  lorde  brede,  and  yef  he  bryng  frute  his  towell  to  be 
folden  and  leyd  vppon  his  arme,  what  maner  of  frute  so  euer  it  be  ; 
and  f  e  cause  is  fat  f  e  towell  ought  to  be  spred  vnder  f  e  dyshe  or 
pece  or  what  so  fat  ye  bryng  it  Inne  ;  and  euer  yef  fat  f  e  esstate  20 
fat  ye  serue  stonde,  fen  aftur  youre  obeysance  ye  may  stonde,  and 
yef  he  sytte  ye  muste  knele,  and  kepe  f  e  dyshe  or  pece  fat  you 
bere  in  youre  handes  ;  etc. 

Explicit  a  good  techyng. 


NOTES 

p.  11,  1.  9.     J>e  vsshere]      The    duties  of  the  Usher  are  explained  in  the 
Neville  document : 

First  the  Usher  must  see  that  the  Hall  be  trymmed  in  euery  poynt,  and 
that  the  Cloth  of  estate  be  hanged  in  the  Hall,  and  that  foure  Quyshions 
of  estate  be  set  in  order  vpon  the  Benche,  beyng  of  fine  Silke,  or  cloth  of 
Gold,  and  that  the  hygh  Table  be  set,  with  all  other  Boordes,  and 
Cubberdes,  Stooles  and  Chayres  requisite  within  the  Hall,  and  that  a  good 
fire  be  made. 

p.  11, 1.  10.     wynter  tyme]     Wood  was  brought  in  from  All  Saints'  Day  to 
Candlemas  Eve  (Sloane  EoTce  of  Curtasye,  393-4). 

p.  11,  1.  21.     commonde  ]>e  panter  and  ewer  to  cover  and  make  reefy]    This 
is  more  fully  described  in  the  account  of  the  Neville  Feast : 

Item,  the  Yeoman  of  the  Ewrie  must  couer  the  hygh  Table  with  all  other 
Boordes  and  Cubberdes,  and  the  Ewrie  must  be  hanged,  and  a  Bason  of 
estate  therevpon  couered,  with  one  Bason  of  assaye,  and  therevpon  one 
Cup  of  assaye  to  take  thassay  therof,  and  thervpon  to  lay  the  chiefe 
napkin  :  and  of  the  ryght  syde  of  the  Ewrie  the  Basons  and  Ewers  for  the 
rewarde,  and  of  the  left  syde  for  the  seconde  messe. 

Then  the  Panter  must  bryng  foorth  Salt,  Bread,  and  Trenchers,  with 
one  brode  and  one  narrow  Knyfe,  and  one  Spoone,  and  set  the  Salt  right 
vnder  the  middest  of  the  Cloth  of  estate,  the  Trenchers  before  the  Salt, 
and  the  Bread  before  the  Trenchers  towardes  the  rewarde,  properly 
wrapped  in  a  napkyn,  the  brode  knyfe  poynt  vnder  the  Bread,  and  the 
backe  towardes  the  Salt,  and  the  lesse  Knyfe  beneathe  it  towardes  the 
rewarde,  and  the  Spoone  beneathe  that  towardes  the  rewarde,  and  all  to  be 
couered  with  a  Couerpane  of  Diaper  of  fyne  Sylke.  The  Surnappe  must 
be  properly  layde  towardes  the  Salt  endlong  the  brode  edge,  by  thehandes 
of  thaforenamed  Yeoman  of  the  Ewrie :  and  all  other  Boordes  and 
Cubberdes  must  be  made  redy  by  the  Yeoman  of  the  Pantry,  with  Salt, 
Trenchers,  and  Bread. 

Also  at  the  Cubberde  in  lyke  maner  must  the  Panter  make  redy,  with 
Salt,  Bread,  Trenchers,  Napkyns,  and  Spoones,  with  one  brode  Knyfe  for, 
the  rewarde.  .  .  . 

Then  the  Marshall  with  the  Caruer  must  go  towardes  the  hygh  Table, 
and  the  Panter  to  folowe  them,  makyng  their  obeysance  first  in  the 
middest  of  the  Hall,  and  agayne  before  the  hygh  Dease :  then  the 
Marshall  and  the  Panter  must  stande  sty  11,  and  the  Caruer  must  go  to 
the  Table,  and  there  kneele  on  his  knee,  and  then  aryse  with  a  good 
countenance,  and  properly  take  of  the  Couerpane  of  the  Salt,  and  geue  it 
to  the  Panter,  which  must  stande  styll. 

Then  the  Caruer  must  remoue  the  Salt,  and  set  it  vnder  the  left  edge 
of  the  cloth  of  estate  towardes  the  seconde  messe,  and  set  your  Bread 
beneath  the  Salt  towardes  the  seconde  messe,  and  let  it  remain  styll 
wrapped. 

Then  with  your  brode  Knyfe  remoue  your  Trenchers  all  at  once  tofore 
the  Salt,  or  towarde  the  rewarde,  and  then  with  your  brode  Knyfe 
properly  vnclose  the  napkyn  that  the  bread  is  in,  and  set  the  Bread  all 
beneath  the  Salt  towards  the  second  messe  :  then  the  Table  cleansed,  the 


Notes  on  A  generall  Rule  19 

Caruer  must  take  with  his  brodeKnyfe  a  litle  of  the  vpperinost  Trencher, 
and  geue  it  to  the  Panter  to  eate  for  thassay  thereof,  and  of  the  Bread  gene 
assay  in  lyke  maner  :  then  vncouer  your  Salt,  and  with  a  cornet  of  Breade 
touch  it  in  four  partes,  and  with  your  hande  make  a  floryshe  over  it,  and 
geue  it  the  Panter  to  eate  for  thassaye  therof,  who  goeth  his  way,  then 
cleanse  the  Table  cleane  :  that  done,  one  Gentleman  at  the  rewarde,  and 
the  Yeoman  of  the  Ewrie  at  the  seconde  messe,  must  let  downe  the 
Surnappe  from  the  Table. 

Then  with  your  brode  Knyfe  take  one  of  the  Trenchers  stockes,  and  set 
it  in  your  napkyns  ende  in  your  left  hande,  and  take  foure  Trenchers, 
eche  one  after  another,  and  lay  them  quadrant  one  besydes  another  before 
the  Lordes  seate,  and  lay  there  principal  a  lofe  on  them,  then  set  downe 
your  Trenchers,  and  take  up  your  Bread  with  your  brode  knyfe,  and  cut 
therof  three  small  peeces  one  after  another,  und  lay  them  on  the  left 
hande  of  the  Lorde,  then  cleanse  the  Table  cleane. 

p.  11,  1.  24.    J>en  shall  J>e  sewer  go  to  f>e  ewry  and  take  a  towell  vppon  Ms 
shulder]     Cf.  the  Neville  Feast : 

That  done,  the  Yeoman  of  the  Ewrie  shall  arme  the  Caruer  with  one 
Towell  from  the. left  shoulder  to  vnder  the  ryght  arme,  and  geue  the 
napkyn  of  estate  for  thassay,  and  lay  it  vpon  the  same  shoulder  of  the 
Caruer,  and  the  Caruers  owne  napkyn  vpon  his  left  arme,  and  in  lyke 
maner  he  shall  arme  the  Sewer  with  an  other  Towell,  from  the  ryght 
shoulder  to  vuder  the  ryght  arme. 

p.  12.  1.  5.    The  washing  ceremony  is  more  fully  described  in  the  account  of 
the  Neville  Feast  thus  : 

In  the  meane  time  the  Yeoman  of  the  Ewrie  kysseth  the  Towell  of 
estate,  and  layeth  it  on  the  Marshal's  left  shoulder,  and  he  taketh  the 
assay  of  the  water,  and  geueth  the  Cupbearer  the  bason  of  estate,  with 
the  Cup  of  assay.  Then  the  Marshall  with  the  Cupbearer  goeth  to  the 
Lorde,  and  there  muketh  their  obeysaunce.  Then  the  Marshall  kysseth 
the  Towell  for  his  assay,  and  so  layeth  it  on  the  left  shoulder  of  the  Lorde 
of  the  house,  or  maister  of  the  same,  yf  any  such  be,  and  the  same  Lorde 
or  maister  standeth  on  the  left  hande  of  the  Baron  bishop.  Then  the 
Marshall  taketh  the  Cup  of  assay,  &  the  Cupbearer  putteth  foorth  water 
into  the  sayde  Cup,  and  drynketh  it  for  the  assay  therof,  then  he  powreth 
forth  water  into  the  sayde  Cup,  and  drynketh  it,  &c.  and  then  powreth 
foorth  water  out  of  the  Bason  of  estate,  into  the  Bason  of  assay.  Then 
the  Lorde  or  maister  of  the  house  doth  geue  the  Towel  ende  to  the  cheefe 
dignitie  or  prebendarie,  to  holde  tyll  the  Bishop  have  washed,  and  then 
all  other  do  washe  in  their  degree  in  Basons  prepared  for  them. 

p.  12, 1.  16.    J>e  marshall   and  sewer  shall  make  a  salutacouri]      This  is 
described  more  fully  in  the  Neville  Feast : 

When  all  is  in  course,  the  Marshall  and  the  Sewer  goeth  together 
before  the  course  to  the  hygh  Table,  makyng  their  obeysaunce  in  the 
myddest  of  the  Hall  euen  before  the  hygh  Table.  Then  the  Marshall 
standeth  styll,  and  the  Sewer  kneeleth  on  his  knee  besydes  the  Caruer, 
who  receueth  euery  dyshe  in  course  of  kynde,  and  vncouereth  them. 

p.  12,  1.  22.    J>e  amener  shall  Iryng  in  J>e  almesse  dyshe  with  a  loofe  ler 
Inne~\     Cf.  Neville  Feast : 

The  Chaplyn  must  take  the  almes  dyshe  at  the  Cubborde,  and  bryng  it 
before  the  boorde,  and  take  the  lofe  of  breade  that  standeth  vpon  the 
almes  dyshe,  and  set  it  vpon  the  trencher  that  lyeth  vpon  the  boorde,  and 
then  take  the  trencher  and  the  lofe  together,  and  set  them  vpon  the  almes 


20  Notes  on  A  generall  Rule 

dyshe,  and  with  a  good  countenaunce  take  vp  the  dyshe,  and  detyuer  to 
the  Alinner,  and  so  depart. 
For  the  office  of  the  Almoner  cf.  also  Sloane  Bolce  of  Curtasye,  729-48. 

p.  12,  1.  30.  ]>e  sewer  shall  loke  J>at  J>er  lake  no  sawcein]>e  lordes  presence] 
Cf.  Neville  Feast :  '  The  sewer  must  see  that  there  want  no  sawces  for  any 
dyshe  in  his  kynde.' 

p.  13,  1.  4.  trenchoures  and  broken  breed"]  The  trenchers  are  therefore  still 
of  bread,  not  of  wood.  In  the  tract  For  to  serve  a  lord,  mention  is  made  of 
'  Trenchours  of  tree  or  brede  \  In  [John  Russell's]  Boke  of  Nurture,  of  the 
early  fifteenth  century,  the  trenchers  are  of  bread,  *  a  loofe  of  trenchurs ' ;  and 
as  late  as  1465  the  trenchers  were  clearly  of  bread  at  the  Neville  banquet,  for 
'  cornetts  of  trenchers '  were  tasted  by  the  assayer. 

p.  13,  1.  29.  For  the  bringing  in  of  the  towels  at  the  end  of  the  Banquet, 
cf.  the  Neville  Feast :  at  the  close  of  dinner,  after  the  wine  is  brought  in  : 

Then  the  Sewer  bryngeth  the  double  Towell  to  thende  of  the  rewarde 
upon  both  his  armes,  with  an  obeysaunce,  and  kysseth  it  for  his  assay, 
and  then  the  Marshall  commeth  before  the  Lorde,  makyng  his  obeysaunce. 
Then  the  Sewer  layeth  downe  the  Towell  upon  the  Table,  and  geueth 
thende  thereof  to  one  Gentleman,  and  so  from  one  to  another  tyll  it  be 
conveyed  to  the  Marshall.  Then  the  Marshall  must  properly  unclose 
thende  of  the  Towell,  and  spreade  it  playne  in  the  myddle  of  the  Table 
before  the  Lorde  :  that  done,  he  must  have  a  rodde  in  hishande  lyke  unto 
an  arrow  stele,  three  quarters  long,  with  a  needle  in  the  ende,  puttyng 
the  sharpe  ende  therof  under  the  Towell,  through  the  farre  syde,  holdyng 
the  nearer  syde  to  the  rodde  with  his  thombe,  and  also  holdyng  the  end 
of  the  Towell  towardes  the  Lorde  for  the  estate  therof,  then  make  your 
obeysaunce,  and  geve  the  eame  ende  to  an  other  Gentleman  towardes  the 
second  messe. 

Then  the  Sewer  at  one  ende,  and  a  Gentleman  at  thother  ende,  to  pull 
the  chiefs  Towell  harde  and  strayght.  Then  laye  over  the  one  Towell 
towardes  the  neather  syde  of  the  boorde,  and  pull  the  chiefe  Towell  harde 
and  strayght.  Then  the  Marshall  must  put  the  sharpe  ende  of  his  rodde 
under  the  chiefe  Towell  agaynst  the  Lordes  ryght  hande,  and  therewithall 
take  hold  of  the  farre  side  of  the  Towell,  and  holde  fast  the  neare  syde  to 
the  rodde  with  your  thombe,  and  drawe  the  Towell  halfe  a  yarde  forwarde 
the  rewai'de,  and  lay  the  bought  backewarde  for  the  estate  therof  towardes 
the  rewarde,  and  after  that  an  other  of  estate  in  lyke  maner  towardes  the 
seconde  messe.  Then  with  thende  of  your  rodde  take  up  the  narowe  syde 
of  the  Towell,  and  lay  it  forwarde  one  hande  brode,  and  stroke  it  over 
with  your  rodde  from  the  estate  to  the  other.  Then  laye  the  seconde 
Towell  strayte  wynyng  it  to  that  other  Towell  of  estate,  and  so  make 
your  obeysaunce  all  and  depart,  and  stande  in  the  mydwarde  of  the  Hall. 

p.  13, 1.  29.  For  the  laying  of  the  surnape,  elaborate  instructions  are  given 
in  the  Articles  ordained  by  King  Henry  VII  for  the  regulation  of  his  house- 
hold (Ordinances  and  Regulations,  119  :  the  whole  passage  is  quoted  in  Early 
English  Meals  and  Manners,  p.  92)  ;  instructions  are  also  given  in  Russell's 
BoJce  of  Nurture,  237.  In  the  Liber  Niger  domus  of  King  Edward  IV  it  is 
ordained  that  the  '  usher  of  the  chambre '  '  maketh  his  towell  or  surnape,  as 
dothe  a  Marchall  when  the  King  is  in  the  hall ' :  '  if  the  Kinge  kepe  estate  in 
his  chambyr,  these  ushers  make  the  estate  in  the  surnape,  like  as  the  marchall 
doth  in  the  hall'  (Ordinances  and  Regulations,  34,  38). 


Notes  on  A  generall  Rule  21 

p.  14,  1.  4.     Then  "bryng  in  fie  water}     Cf.  Neville  Feast : 

That  done,  the  Lordes  Cupbearer,  with  other  Cupbearers,  do  bryng  in 
water,  and  the  Lordes  Cupbearer  taketh  assay  as  he  did  before  dyner, 
and  so  setteth  downe  the  Bason  of  assay,  and  putteth  foorth  Water  of  the 
Bason  of  estate  before  the  Lorde.  Then  every  man  washeth  at  the  rewarde 
and  seconde  messe,  and  at  the  Church  boorde,  and  dryeth.  Then  the 
Sewer  and  Gentleman  wayter  draweth  the  Towel  as  they  dyd  before  the 
washyng,  and  the  Marshall  maketh  his  estate  as  he  dyd  before  the  washyng. 
That  done,  the  Cupbearer  bryngeth  in  Ale,  the  Lord  hath  his  assay,  ut 
supra,  and  drynketh  sytting,  and  al  others,  then  do  they  aryse,  and  ever 
the  better  the  latter,  and  the  Lord  last  of  all. 

Then  the  Yeoman  of  the  Ewrie  must  take  up  the  Table  cloth,  the 
Usher  must  see  the  table,  chayres  and  stool es  taken  away  in  order.  Then 
the  Lorde  must  drynke  Wyne  standyng,  and  all  other  in  lyke  maner,  and 
that  clone,  every  man  departeth  at  his  good  pleasure. 

p.  14,  1.  30.  For  the  custom  of  taking  the  Assay,  cf.  the  following  passage 
from  the  Neville  Feast : 

In  the  meane  tyme  [i.e.  while  the  guests  are  seating  themselves]  the 
Sewer  goeth  to  the  dresser,  and  there  taketh  assay  of  every  dyshe,  and 
doth  geue  it  to  the  Stewarde  and  the  Cooke  to  eate  of  all  Porreges, 
Mustarde,  and  other  sawces.  He  taketh  the  assay  with  cornetts  of 
trenchers  bread  of  his  owne  cuttyng,  and  that  is  thus  :  He  taketh  a  cornet 
of  bread  in  his  hande,  and  toucheth  three  partes  of  the  dyshe,  and  maketh 
a  florishe  ouer  it,  and  geueth  it  to  the  aforenamed  persons  to  eate,  and  of 
every  stewed  meate,  rosted,  boylde,  or  broyled,  beyng  fyshe  or  fleshe,  he 
cutteth  a  litle  thereof,  &c.  And  yf  it  be  baked  rneate  closed,  vnclose  it,  and 
take  assay  therof  as  ye  do  of  sawces,  and  that  is  with  cornettes  of  breade, 
and  so  with  all  other  meates,  as  Custardes,  Tartes,  and  Gelly,  with  other 
such  lyke.  The  ministers  of  the  Churche  doth  after  the  olde  custome,  in 
syngyng  of  some  proper  or  godly  Caroll. .  .  . 

And  again,  when  the  dishes  are  brought  to  the  High  Table  and  uncovered 
by  the 'Carver  : 

Then  the  Caruer  of  all  potages  and  sawces  taketh  assay  with  a  cornet 
of  trencher  bread  of  his  owne  cuttyng,  he  toucheth  three  partes  of  the 
dishe,  and  maketh  a  florishe  ouer  it,  and  geueth  it  to  the  Sewer,  and  to 
hym  that  beareth  the  dyshe,  who  kneeleth  in  lyke  maner,  to  eate  for  the 
assay  therof.  Then  of  your  stewed  meates,  broylde,  fryed,  or  rost  meates, 
be  it  fyshe  or  fleshe,  take  assay  therof  at  the  inyd  syde  with  your  brode 
Knyfe,  and  geue  it  to  the  Sewer,  and  to  the  bearer  of  the  dyshe  :  and  yf 
it  be  any  maner  of  fowle,  take  the  assay  therof  at  the  outsyde  of  the 
thygh  or  wynge  :  and  if  it  be  any  baked  meate  that  is  closed,  vncouer 
hym,  and  take  assaye  therof  with  cornettes  dypt  into  the  grauy,  and  geue  it 
to  the  Sewer,  vt  supra.  And  of  all  Custardes,  Tartes,  Marchpaynes,  or 
Gelly,  take  thassay  with  cornettes.  And  of  all  Suttleties  or  Leches,  with 
your  brode  knyfe  cut  a  litle  of,  and  geue  it  to  the  Sewer  and  Bearer, 
vt  supra. 

And  when  the  last  dyshe  of  the  first  course  is  set  in,  the  Sewer  goeth 
to  the  dresser,  and  as  he  dyd  at  the  first  course,  so  he  must  at  the  seconde 
course  in  euery  poynt,  as  touchy ng  the  assay  with  other  thynges,  and 
when  he  is  redy  the  ministers  of  the  Churche  do  syng  solemnly. 

p.  15,  1.  17.  Then  fie  marshall  in  a  lordes  hoivse  is  lentilman  herberoure~[ 
Cf.  Sloane  Bole  of  Curtasye,  427-8. 

The  marshalle  shalle  herber  alle  men  in  fere, 
That  ben  of  court  of  any  inestere. 


22  Notes  on  A  generall  Rule 

p.  15, 1.  33.  }e  marshall  hathe  powre  to  corrects]  For  the  marshall's  power 
to  correct,  cf.  Sloane  BoTce  of  Curtasye,  379,  &c. : 

Now  of  marschalle  of  halle  wylle  I  spelle 

And  what  falle  to  hys  offyce  now  wylle  y  telle ; 

In  absence  of  stuarde  he  shalle  arest 

Who  BO  euer  is  rebelle  in  court  or  fest ; 

Jjomon-vsshere,  and  grome  also, 

Vndur  hym  ar  ]>es  two  .  .  . 

p.  16,  1.  8.     For  the  serving  of  drink,  cf.  the  Neville  Feast : 

In  the  meane  tyme  the  Marshall  goeth  to  the  Buttery,  to  see  the 
couered  Cup  be  right  serued,  and  geueth  to  the  Butler  his  assay,  and 
delyuereth  to  the  Cupbearer  the  Cup  of  estate,  and  when  the  Cupbearer 
commeth  to  the  Table,  after  his  obeysaunce,  he  kneeleth  on  his  knee,  and 
putteth  foorth  three  or  foure  droppes  of  Ale  into  the  insyde  of  the  couer 
of  the  Cuppe,  and  suppes  it  of  for  his  assay.  Then  he  settes  the  Cup 
besydes  the  Lorde  and  couereth  it,  and  then  all  the  Table  is  serued  with 
Ale.  Marke  when  the  first  rost  meate  beyng  fyshe  or  fleshe  is  broken, 
then  the  Cupbearer  goeth  to  the  Seller,  and  when  the  Cupbearer  commeth 
to  the  Table,  he  vseth  hym  selfe  as  afore,  &c. 

p.  17,  1.  12.  Doucetei]  Recipes  for  the  making  of  these  will  be  found  in 
MS.  HarJ.  279  (see  Early  English  Meals  and  Manners,  146),  and  in  the 
Fifteenth  Century  Cookery  Books,  edited  by  Austin  for  the  E.  E.  T.  S. 


Jf0r  tjxe  §tjet^«it  nntt 

of  % 

0f  J&enitmtis. 


EDITED  FKOM  A  XV  CENTURY  MS. 
FORMERLY  IN  THE  PENNANT  COLLECTION 

WITH   AN 

INTRODUCTION,  NOTES,  AND  GLOSSARY 

BY 

WALTER  W.  SETON,  M.A. 


INTRODUCTION 

THE  THIRD  OEDEE 

THE  Rule  of  the  Third  Order,  or  Ordo  cle  Poenitentia,  as  well 
as  the  history  of  the  origin  of  that  Order,  is  one  of  the  subjects 
upon  which  criticism  has  been  directed  from  the  time,  rather  more 
than  thirty  years  ago,  when  a,  serious  study  of  Franciscan  sources 
began.  As  in  the  case  of  so  many  other  mediaeval  problems,  the  not 
very  extensive  basis  of  ascertained  facts  and  documents  is  liable  in 
process  of  time  to  become  overlaid  and  even  concealed  by  the  mass 
of  theory  and  commentary  which  has  been  built  upon  such  a  basis. 
And  yet  there  has  not  appeared  in  English  a  summary,  first  of 
the  facts  and  documents  which  lie  outside  the  region  of  doubt, 
and  secondly  of  the  criticism  to  which  they  have  been  subjected. 
As  a  Middle  English  version  of  the  Rule  is  published  here  for 
the  first  time,  it  appears  not  unsuitable  that  an  attempt  should 
be  made  to  provide  such  a  summary. 

Before,  then,  anything  in  the  way  of  criticism  or  commentary 
is  stated,  it  will  be  well  to  set  out  what  are  the  actual  materials 
and  what  facts  are  known  about  them. 

1.  In  1901  M.  Paul  Sabatier  discovered  in  the  Franciscan 
Monastery  of  S.  John  of  Capestrano  in  the  Abruzzi,  in  a  fifteenth- 
century  MS.,  a  version  of  a  Rule  of  the  Third  Order,  having  the 
following  title : 

Memoriale  propositi  fratrum  et  sororum  de  Poenitentia  in 
domibus  propriis  existentium  inceptum  anno  Domini  MCCC°XX1 
tempore  domini  Gregorii  noni  Papae  XIII0  Col.  lunii  indictione 
prima  tale  est. 

Whatever  differences  of  view  there  may  be  as  to  this  document 
in  detail,  all  agree  in  regarding  it  as  the  earliest  version  of  the 
Rule  at  present  known.  The  full  text  will  be  found  in  Sabatier, 
Opuscules  de  Critique  historique,  Paris,  1901;  and  in  Boehmer's 
Analekten  zur  GescJiichte  des  Franciscus  von  Assisi.  Tubingen,. 
1904.  This  version,  which  consists  of  thirteen  chapters,  will  be 
referred  to  as  R  1 . 


26  Introduction 

2.  In   1902  Pere  Mandonnet,  commenting  on   Sabatier's  dis- 
covery of  the  Capestrano  text,  called  attention  to  the  mention  of 
a  fourteenth-century  MS.  formerly  in  the  library  of  the  Convent  of 
SS.  John  and  Paul,  Venice,  and  described  in  1 755  by  Berardelli  in  his 
Catalogue  of  that  Conventual  Library  as  having  the  following  title: 

Memorials  propositi  fratrum  et  sororum  de  poenitentia  in  domibus 
propnis  existentium.  Inceptum  anno  domini  MCCXXI,  tale  est. 

It  begins  with  the  words  :  Viri  qui  huius  fraternitatis  fuerint 
and  ends :  tanquam  contumax  obligetur  ad  culpam.  These  words 
are  identical  respectively  with  the  first  words  of  chapter  i  and  the 
last  words  of  chapter  xii  of  R  1 . 

This  MS.  is  at  present  lost.  Pere  Mandonnet  and  H.  Boehmer 
have  both  made  fruitless  inquiries  for  it.  The  library  of  the 
convent  was  dispersed  in  the  early  part  of  the  nineteenth  century.* 

3.  Bernard  de  Bessa,  writing  about  1290,  states  that  the  Rule 
was    the    joint    production    of    S.    Francis    himself   and    Pope 
Gregory  IX : 

In  regulis  seu  vivendi  formis  ordinis  istorum  dictandis  sacrae 
memoriae  dominus  papa  Gregorius  in  minori  adhuc  officio  con- 
stitutuS)  beato  Francisco  intima  familiaritate  coniunctus,  devote 
supplebat,  quod  viro  sancto  in  dictandi  scientia  deerat. 

4.  On  March  30,  1228,  the  Bull  Detestanda^  was  issued,  con- 
ferring certain  privileges  and  exemptions  upon  the  members  of  the 
Third  Order. 

5.  A  version  of  the  Rule,  differing  from  R  1   but  containing 
a  large  portion  of  the  material  of  the  first  twelve  chapters  of 
R  1,  is  contained  in  Wadding's  Beati  Patris  Francisci  Assisiatis 
Opera   Omnia,    1623,    and   in   other    later    writers    based    upon 
Wadding.     This  version  is  generally  divided  into  twenty  chapters. 
It  will  be  referred  to  as  R  2. 

6.  On  November  21,  1234,  J  Gregory  IX  issued  letters  to  the 

*  It  may  be  worth  mention,  in  order  to  save  trouble  to  other  students, 
that  the  present  editor  in  August,  1913,  also  made  a  search  in  Venice  for  this 
MS.  He  ascertained  that  there  were  only  three  public  collections  in  Venice 
which  were  known  to  contain  volumes  from  this  convent,  viz.  the  library  of 
S.  Mark,  the  Museo  Civico  which  received  the  Cicogna  Bequest,  and  the 
State  Record  Office  in  the  Frari.  He  went  through  the  catalogues  of  all  three 
institutions  and  consulted  the  librarians,  but  failed  to  find  the  MS.  It 
must  have  passed  into  private  hands,  if  it  has  not  perished. 

f  Sbaralea,  i,  p.  39.  J  Potthast,  9768. 


Introduction  27 

Bishops  placing  the  Tertiaries  under  the  protection  of  the  Bishops, 
and  at  the  same  time  committing  to  them  the  visitation  and 
correction  of  the  Tertiaries. 

7.  A  version  of  the  Rule,  substantially  the  same  as  R  2  in 
arrangement  and  contents,  but  nevertheless  differing  from  it  in 
certain  respects,  is  incorporated  in    Nicholas    IVs    Bull    Supra 
Montem  of  August  18,  1289.     This  is  the  version  of  which  the 
text  here  published  is  a  translation.     It  will  be  referred  to   as 
R  3.     The  best  Latin  text  is  contained  in  Seraphicae  Legislationis 
Textus   Originates,   Quaracchi,    1897.      This    is  the  Rule  which 
governed  the  Third  Order  from  1289  until  1883,  when  the  Order 
was  reformed  by  Leo  XIII's  Bull  Misericors. 

8.  On  August  8,  1290,  Nicholas  IV  published  a  Bull  Unigenitus 
Dei  Filius,*  with  a  view  to  overcoming  the  hostility  with  which 
R,  3  was  received  in  some  quarters.     The  most  important  sentence 
in  this  Bull  is  as  follows : — 

Ordinem  ipsum  approbando,  ordinationes  nonnullas  salutaris 
persuasionis,  nostris  litteris  in  eodem  Ordine  duximus  observandas  ; 
inter  caeteras  eisdem  fratribus,  paterno  consulentes  affectu,  ut 
huiusmodi  normam  vivendi  sequerentur,  et  sequendo  amplecterentur 
eamdem.  Et  cum  naturalis  persuadeat  ratio  et  rationi  aequitas 
acquiescat,  ut  praedicti  Ordinis  professores,  ob  ipsius  C&nfessoris 
reverentiam  dilectorum  filiorum  nostrorum  Ordinis  Minorum  diri- 
gantur  et  regulentur  doctrina,  qui  utriusque  Ordinis  alumnus  extitit 
institutor,  de  Ordine  supradicto  Fratrum  Minorum  visitatores  et 
informatores  assumere  procurent. 

Other  documents  of  lesser  importance  could  be  mentioned, 
especially  other  Papal  Bulls  relating  to  the  Tertiaries,  but  the 
documents  already  mentioned  are  those  which  are  most  im- 
portant for  a  study  of  the  Rule. 

Something  must  first  be  said  as  to  the  date  at  which  the 
Tertiaries  were  founded,  a  question  which  at  once  brings  us  into 
a  region  of  some  uncertainty.  Here  again  it  is  safest  to  start 
from  a  fixed  point,  viz.  a  Papal  document,  and  that  fixed  point 
is  provided  by  the  letter  of  Honorius  III,  dated  December  16, 
1221,  to  the  Bishop  of  Rimini,  which  makes  the  first  official 
reference  to  the  Franciscan  Tertiaries  and  recommends  their  pro- 
tection :  Significatum  est  nobis  quod  Faventiae  et  in  quibusdam 
*  Potthast,  23355. 


28  Introduction 

aliis  civitatibus  et  locis  vicinis  quidam  sunt,  quibus  ilium  Dominus 
inspiravit  affectum  ut  .  .  .  semetipsos  ad  poenitentiam  se  converterent. 
This  letter  is  sufficient  to  show  that  at  any  rate  by  the  date 
December  1221,  the  Order  of  Penitents  had  come  into  existence, 
and  it  may  indicate  that  Faenze  was  the  place  of  their  origin. 
On  the  other  hand,  Mariano  of  Florence,  whose  authority  as  a 
sixteenth-century  writer  is  not  particularly  high,  claims  that  the 
first  congregation  of  Penitents  was  established  by  S.  Francis  and 
Hugolino  (Gregory  IX)  at  Florence,  in  May  1221,  a  statement 
the  accuracy  of  which  is  challenged  by  Boehmer.  The  traditional 
view  has  been  that  the  Order  was  founded  by  S.  Francis  soon 
after  his  return  from  the  East  in  1221,  in  order  to  meet  the 
need  of  the  large  multitude  of  lay  folk,  both  men  and  women,  who 
were  anxious  to  '  do  penance ',  but  who  owing  to  the  circumstances 
of  their  lives  could  not  become  members  of  the  First  or  Second 
Orders.  Fourteenth-century  tradition,  as  given  by  Bartolomeo  de 
Tolomaeis,  even  specifies  the  names  of  the  first  members  of  the 
Third  Order  as  Luchesio  and  Bonadonna,  citizens  of  Poggibonsi. 
There  is  no  evidence  for  the  'Luchesio'  story  earlier  than  the 
fourteenth  century.  The  Bollandists  have  further  confused  the  issue 
by  identifying  Luchesio  with  Lucius,  mentioned  by  S.  Antonino 
of  Florence  as  being  the  first  member  of  the  Third  Order.* 

The  authority  of  both  Thomas  of  Celano  and  of  the  'Three 
Companions '  has  been  invoked  for  tracing  the  existence  of  the 
Third  Order  to  an  even  earlier  period,  indeed  to  a  period  con- 
temporaneous with  the  early  preaching  of  S.  Francis  before  his 
journey  to  the  East ;  it  must,  however,  be  remembered  that  there 
is  a  tendency  with  these  writers,  even  though  they  are  describing 
events  within  their  own  lifetime,  to  ascribe  much  which  was 
actually  later  to  the  early  days  of  the  Order,  somewhat  at  the 

*  Curiously  enough,  both  names  are  mentioned  in  the  Latin  extract  from 
Bernardine  de  Bustis— contained  in  the  Pennant  MS.  and  printed  on  pp.  55-7. 
It  will  be  seen  that  Bernardine  places  S.  Luchesio  at  the  beginning  of  his 
list  preceded  only  by  S.  Louis  and  S.  Ivo,  and  that  he  says  of  S.  Lucius  that 
he  was  primus  sanctus  de  isto  tercio  ordine.  This  may  be  a  clue  to  the  way 
in  which  the  whole  story  has  originated.  Lucius,  who  has  never  been 
canonized,  but  only  beatified  (Festival  on  April  15),  has  perhaps  been  con- 
fused with  S.  Luchesio.  It  is  difficult  to  say  why  Bernardine  describes  him 
as  he  does.  For  it  was  not  until  long  after  Bernardino's  time  that  Lucius 
was  beatified  by  Innocent  XII. 


Introduction  29 

expense  of  historical  accuracy  and  perspective.  This  at  any  rate 
however  is  certain,  that  the  Third  Order  as  a  distinct  organization 
must  have  come  into  existence  by  1221. 

It  is  scarcely  then  a  coincidence  that  the  first  known  version 
of  the  Rule,  R  1,  should  contain  the  date  1221.  Whatever  view 
one  may  hold  as  to  the  Capestrano  Document,  there  can  be  little 
doubt  that  it  points  to  a  Rule  composed  in  1221,  which  may  or 
may  not  be  wholly  or  partly  contained  in  R  1  as  it  is  now  extant. 
Assuming  that  the  Third  Order  received  its  first  organized  form 
not  later  than  1221  it  would  naturally  be  expected  that  the  new 
organization  would  require  a  Rule. 

The  title  of  R  1  *  is  in  itself  ambiguous.  The  most  simple 
and  obvious  way  of  understanding  it  is  that  of  Pere  Mandonnet, 
who  merely  places  a  full  stop  after  the  numerals  1221.  If  this 
is  done,  R  1  appears  to  be  the  original  '  Memorial '  or  Rule  of 
1221  with  its  first  twelve  chapters,  with  a  later  addition  of  1228, 
viz.  chapter  xiii.  Sabatier  and  Boehmer  make  emendations  of  the 
title  by  supplying  words  which  they  believe  to  have  fallen  out. 
Under  their  view  the  first  twelve  chapters  are  certainly  in  the 
main  the  Rule  of  1221,  but  already  subjected  to  a  redaction  in 
1228;  while  chapter  xiii  contains  material  added  not  necessarily 
in  1228,  but  according  to  them  probably  later  and  at  various 
periods,  Both  authorities  see  in  chapter  vi  of  R  1  an  allusion  to 
the  Bull  Detestanda  of  March  30,  1228,  though  the  reality  of 
that  allusion  seems  question  able. f  Pere  Mandonnet's  argu- 
ment, based  upon  the  Venetian  MS.,  has  not  been  successfully 
answered.  It  is  much  to  be  hoped  that  the  lost  MS.  will  ulti- 
mately be  found,  so  as  to  place  beyond  doubt  the  actual  form 
of  the  Rule  of  1221,  and  to  show  whether  chapter  vi  contains  the 
same  phrase  now  understood  as  an  allusion  to  Detestanda  or  riot.J 

The  next  question  which  naturally  arises  is  as  to  the  authorship 

*  See  p.  25. 

f  The  clause  in  question  is  :  Omnes  a  iuramentis  solemnibus  abstineant  nisi 
necessitate  cogente  in  casibus  a  summo  pontifice  exceptis  in  sua  indulgentia 
videlicet  pro  pace,  fide,  calumnia  et  testimonio. 

J  More  recent  evidence  has  been  brought  to  bear  on  this  question  by 
P.  Lemmens,  who  has  published  in  Archiv.  Franc.  Hist.,  April  1913,  a  newly 
discovered  version  of  the  Rule  of  1221  contained  in  Cod.  1159,  Roy.  Lib.  of 
Konigsberg.  This  version  confirms  Mandonnet's  view  as  to  the  understanding 
of  the  Capestrano  title  and  Sabatier's  view  as  to  the  allusion  to  Detestanda. 


30  Introduction 

of  R  1,  or  rather  of  that  part  of  R  1  which  came  into  existence 
in  1221.  On  this  point  there  is  the  greatest  variety  of  opinion, 
ranging  from  those  who  have  claimed  it  as  the  unaided  work  of 
S.  Francis  himself,  to.  those  who  deny  S.  Francis  any  hand 
in  it  at  all.  There  are  probably  few,  if  any,  to-day  who  would 
assert  the  Rule  of  1221  to  be  the  unaided  work  of  S.  Francis. 
On  the  other  hand,  Boehmer  in  his  Analekten  combats  the  view 
that  the  Saint  was  in  any  sense  its  author,  and  in  publishing 
the  works  of  the  Saint  he  classifies  it  neither  as  genuine  nor 
doubtful,  but  as  spurious.  Reference  has  already  been  made  to 
the  testimony  of  Bernard  de  Bessa,  who  probably  derived  his 
information  from  S.  Bonaventura  (who  was  himself  in  direct 
touch  with  the  disciples  of  S.  Francis),  that  the  Rule  of  1221 
was  the  joint  work  of  S.  Francis  and  Hugolino,  afterwards  Pope 
Gregory  IX.  We  have  evidence  that  Hugolino  took  some  part 
in  the  composition  of  the  Rule  of  the  Friars  Minor  in  1223,  and 
there  is  reason  to  think  that  he  also  participated  in  writing  the 
Rule  of  the  Clarisses  in  1218-19.  There  is  no  good  reason  to 
doubt  the  testimony  of  Bernard  de  Bessa,  and  it  is  not  unsafe 
to  attribute  the  Form  of  R  1  to  Hugolino  and  its  contents  to 
S.  Francis.  This  is  the  view  taken  by  Pere  Mandonnet,  as  well 
as  by  Jorgensen  and  Father  Cuthbert  in  their  recent  biographies 
of  the  Saint.  After  all,  the  extant  body  of  undoubtedly  genuine 
writings  of  S.  Francis  is  so  limited  as  to  make  it  somewhat 
unsafe  to  argue,  as  Boehmer  does,  that  R  1  cannot  be  in  any  sense 
the  work  of  S.  Francis,  because  it  is  so  different  from  his 
ordinary  style. 

The  Capestrano  Rule,  Rl,  gives  then  a  fixed  point,  namely, 
the  date  1228  as  the  year  of  the  composition  of  part  or  perhaps 
the  whole  of  it.  Sixty-one  years  later  another  fixed  point  is 
provided  by  the  Bull  Sujyra  Montem,  dated  August  18,  1289,  and 
containing  a  new  Rule,  R  3.  What  then  lies  between  R  1  of 
1228  andRS  of  1289? 

Somewhere  between  these  two  dates  lies  R  2,  the  Rule  as 
known  to  Luke  Wadding,  the  seventeenth-century  chronicler,  and 
published  by  him.  At  first  sight  it  might  be  supposed  that  the 
differences  between  R  2  and  R  3  are  so  small  that  they  are  in 
reality  the  same  Rule.  The  differences,  however,  though  perhaps 
few  and  slight  in  extent,  are  important,  and  serve,  taken  along 


Introduction  31 

with  other  facts,  as  a  clue  to  the  processes  lying  behind  the 
evolution  of  It  3.  They  may  even  at  the  same  time  throw  light 
on  the  authorship  of  R  2. 

Pere  Mandonnet  *  has  worked  out  a  theory  showing  how  the 
various  versions  of  the  Kule  of  the  Third  Order  reflect  in  their 
provisions  the  conflict  which  went  on  in  the  Franciscan  Order 
between  the  Conventuals  and  those  of  the  Strict  Observance  from 
a  date  even  anterior  to  the  death  of  the  Founder.  Into  the 
precise  meaning  of  the  sundry  titles  given  to  the  officers  of  the 
Order  in  HI,  viz.  Ministers,  Visitor,  and  the  Spiritual  Coun- 
sellor, later  called  Director,  and  what  these  terms  exactly  connote 
it  is  not  possible  to  enter  here,  nor  is  it  necessary,  as  the  subject 
has  been  so  fully  discussed  b;y  Pere  Mandonnet  and  others.  An 
examination  of  chapters  i-xii  of  Hi,  i.e.  of  the  portion  of  R  1 
which  is  mainly  assignable  to  1221,  will  show  that  although  the 
Order  of  Penitents  owed  its  origin  to  S.  Francis  and  the  move- 
ment which  he  founded,  there  is  not  a  phrase  or  provision  in 
those  chapters  which  indicate  a  link  between  the  Penitents  and 
the  Friars  Minor.  Neither  the  Visitor  nor  the  Director  need  be 
a  Friar  Minor.  On  the  contrary,  the  first  chapters  of  K  1  define 
that  the  Director  must  be  a  religious,  thus  expressly  leaving  it 
open  whether  he  is  to  be  a  Friar  Minor  or  a  religious  of  some 
other  Order.  In  other  words,  the  provisions  of  1221  aim  at 
separating  the  Penitents  from  the  influence  of  the  Friars  Minor. 
The  opposite  process  characterizes  the  provisions  of  chapter  xiii, 
i.e.  of  1228.  Under  these  provisions  a  Friar  Minor  is  to  be 
placed  as  spiritual  director  to  the  congregation, f  and  the  monthly 
gathering  is  to  be  in  the  '  place  '  of  the  Friars  Minor.  The  Order 
of  Penitents  is  thus  deliberately  brought  back  into  a  closer  con- 
nexion with  the  Friars  Minor.  The  alterations  are  so  marked 
that  they  can  scarcely  fail  to  be  a  matter  of  intention.  Now 
it  will  further  be  found  that  if  R2  as  known  to  Wadding  is 

*  Opuscules  de  Grit,  histor.    Fasc.  IV,  pp.  206-45. 

t  4.  Item  visitator  et  ministri  huius  fraternitatis  petant  a  ministro  vel 
custode  fratrum  Minorum  unum  fratrem  Minorem  de  conventu,  cuius  fralris 
conailio  et  voluntate  fratrum  ista  f rater  nitas  gubernetur  in  omnibus  et  regatur. 
5-  Et  quando  ille  f  rater  recederet  de  conventu,  petant  alium  loco  eius,  ita 
quod  semper  consilio  fratrum  Minorum  regatur  ista  fraternitas  que  a  beato 
Francisco  habuitfundamentum.  6.  Item  omnes  fratres  conveniant  in  prima 
dominica  cuiuslibet  mensis  ad  missam  in  loco  fratrum  Minorum. 


32  Introduction 

compared  with  R  3,  contained  in  the  Bull  Supra  Montem  of  1289, 
the  same  process  is  at  work.  Leaving  aside  for  the  time  the 
question  of  the  date  of  R  2,  it  will  be  seen  that  in  R  2  the  Visitor 
must  be  a  priest  of  some  recognized  religious  Order,  but  there 
is  neither  a  direction  nor  even  a  suggestion  that  he  should  be 
a  Franciscan ;  moreover  the  work  of  Visitor  must  not  be  done 
by  any  other.  Now  in  R  3  an  effort  is  again  made,  due  no  doubt 
to  the  influence  of  Nicholas  IV,  who  had  himself  been  a  Minister 
General  of  the  Franciscan  Order,  to  restore  the  dominance  of 
the  Friars  Minor  in  the  counsels  of  the  Penitents.  Under  chap- 
ter xx  of  R  3  *  the  Visitors  and  Directors  of  the  Penitents  are 
to  be  Friars  Minor  nominated  for  the  purpose  by  the  ( Custodes ' 
of  the  Franciscan  Order ;  and  it  is  defined  that  the  Visitor  must 
not  be  a  layman.  A  smaller  indication  of  the  trend  of  policy 
is  in  chapter  viii  of  R  3,  where  it  is  provided  that  those  who 
labour  may  eat  thrice  a  day  from  Easter  until  S.  Francis's  Day 
(October  4),  instead  of  until  Michaelmas  as  in  R  2.  To  what 
date  then,  between  1228  and  1289,  must  the  promulgation  of 
R  2  be  assigned  ?  The  date  cannot  be  fixed  with  any  degree 
of  certainty,  but  an  indication  is  afforded  by  the  letters  of 
Gregory  IX,  issued  on  November  21,  1234,  by  which  the  correc- 
tion and  visitation  of  the  Tertiaries  is  committed  to  the  Bishops. 
R  2  probably  came  into  existence  about  1234. 

Thus,  just  as  the  process  of  separating  the  Penitents  from  the 
Franciscan  Order  in  1221  was  reversed  in  1228,  so  the  same 
process  which  characterized  R2  in  or  about  1234  was  reversed 
in  1289.  In  1221  the  influence  which  was  dominant  in  the 
Franciscan  Order  was  that  of  Elias  of  Cortona.  In  that  year 
the  Chapter  had  been  held  at  which  Elias  had  been  called  to 
the  government  of  the  Order;  in  that  year  the  first  outward 
organization  of  the  Order  of  Penitents  had  taken  place ;  in  that 
year  the  Rule  in  its  first  form  had  been  written.  Even  if  Bernard 
de  Bessa  is  right  in  his  account  of  its  authorship,  that  it  was 
a  joint  work  of  S.  Francis  and  Hugolino,  it  may  be  supposed 
that  the  dominating  personality  of  Elias  was  not  altogether  absent 
in  its  composition.  It  was  assuredly  no  part  of  the  plan  of 
S.  Francis  that  that  which  he  regarded  as  the  one  spiritual 
family  should  be  split  up,  and  that  the  Penitents  should  be 

*  See  page  54. 


Introduction  33 

segregated  from  the  Friars  Minor.  The  policy  represented  by 
the  Rule  of  1221  was  the  policy  of  Elias  and  also  of  Hugolino. 
From  1226-32  Elias  was  under  a  cloud;  his  policy  no  longer 
guided  the  Order ;  the  Friars  of  the  Strict  Observance  had  gained 
the  upper  hand.  But  about  1232  Elias  returned  to  power,  and 
held  the  position  of  Minister  General  until  his  deposition  in 
1239.  By  1234  Hugolino  had  been  raised  to  the  Pontificate  as 
Gregory  IX,  and  Elias  was  still  in  his  counsels  and  was  trusted 
by  him.  It  is  somewhat  unlikely  that  the  Rule  of  1234  would 
be  drafted  by  the  Pope  himself.  It  is  quite  possible  that  in  R  2 
the  handiwork  of  Elias  himself  may  be  seen.  There  is  no  docu- 
mentary evidence  in  support  of  this  theory,  nor  is  there  any  to 
refute  it.  Given  the  facts  that  the  Rule,  known  to  Wadding, 
came  into  existence  about  1234,  and  that  it  reflects  faithfully  the 
known  policy  of  Elias,  there  is  scarcely  any  person  to  whom  the 
responsibility  for  the  changes  of  1234  and  the  composition  of  R  2 
can  be  with  more  probability  assigned  than  Elias  of  Cortona. 

While  the  general  accuracy  of  this  explanation  of  the  history 
of  the  evolution  of  the  Rules  of  the  Third  Order  may  be  admitted, 
too  much  weight  must  not  be  attached  to  it,  especially  so  far  as 
the  early  form  of  R  1  is  concerned.  There  may  be  another  reason 
why  R,  1  contains  no  reference  to  the  Friars  Minor,  and  why  it 
is  not  until  1228  that  the  visitation  of  the  Tertiaries  is  committed 
to  them.  The  Tertiaries  in  the  nature  of  things,  whether  originally 
as  individuals  or  later  as  congregations,  were  people  with  fixed 
abodes.  The  Friars  Minor  in  the  early  years  of  the  Order  were 
without  any  such  abodes.  Even  if  in  some  districts  it  would  have 
been  possible  to  rely  on  their  services  as  Visitors  or  Directors  of 
the  Tertiaries,  it  could  not  until  a  later  period  have  been  uniformly 
possible.  This  consideration,  which  affects  equally  the  visitation 
of  the  Clarisses,  has  been  effectively  pointed  out  by  Pere  Livarius 
Oliger  in  his  De  Origine  Regularum  Ordinis  S.  Clarae* 

In  the  present  somewhat  incomplete  state  of  knowledge  regarding 
the  early  beginnings  of  the  Franciscan  Order  and  of  the  forces 
at  work  in  the  composition  of  the  Rules,  this  fact  is  one  for  which 
room  must  be  left  in  theories  as  to  the  Rules. 

*  Archiv.  Franc.  Histor.    Tom.  v.     Fasc.  II,  p.  202. 


34  Introduction 


THE  ENGLISH  VERSION  OF  THE  RULE. 

Having  thus  considered  briefly  the  history  and  constitution  of 
the  Third  Order  of  S.  Francis  or  Ordo  de  Poenitentia,  it  remains 
to  consider  the  special  characteristics  of  the  English  version  of  the 
Rule  here  published. 

It  will  first  be  observed  that  this  version  begins  with  a  list  of 
chapter  headings  or  table  of  contents  which  is  not  found  in  the 
published  Latin  originals.  It  is  an  addition  made  probably  for 
the  convenience  of  the  English  Tertiaries  for  whom  this  copy 
of  the  Rule  was  written.  The  chapter  headings  thus  given 
correspond  exactly  to  the  rubricated  headings  which  introduce 
each  chapter  in  the  text.  For  the  most  part  the  English  headings 
are  close  translations  of  the  traditional  chapter  headings  of  the 
Latin  Rule.  It  will,  however,  at  once  be  noticed  that,  whereas 
the  Latin  Rule  as  generally  found  is  divided  into  twenty  chapters, 
the  present  version  has  been  divided  into  twenty-four  chapters. 
Before  considering  the  reasons  for  this,  it  will  be  well  to  set  out 
the  divisions  comparing  the  English  text  with  the  Latin  text 
as  published  by  the  Quaracchi  Fathers.* 

Pennant  MS.  Quaracchi  Text. 

Chap.  I.  Of  the  catholik  faith,  &c.  Preamble  not  treated  as  a 

separate  chapter. 

Chap.  II.  Chap.  I  and  Chap.  II,  to 

'  proximis  reconciliare 
procuret '. 

Chap.  HI.  Chap.  II.  From  *  quibus 

omnibus  ad  effectum 
productis '  to  '  solicita 
consideratione  discussis '. 

Chap.  IV.  Chap. II.  From* Ordiuamus 

praeterea '  to  end. 

Chap.  V.  Chap.  III. 

Chap.  VI.  Chap.  IV. 

Chap.  VII.  Chap.  V  down  to  '  tribus 

vicibus  Pater  Noster '. 

*  Serapkicae  Legislationis  Textus  Originates,  1897,  pp.  77-96. 


Introduction 


35 


Pennant  MS. 


Chap.  VIII. 


Chap.  IX. 
Chap.  X. 
Chap.  XI. 
Chap.  XII. 
Chap.  XIH. 
Chap.  XIV. 
Chap.  XV. 

Chap.  XVI. 


Chap.  XVLE. 

Chap.  XVIII. 
Chap.  XIX. 
Chap.  XX. 
Chap.  XXI. 
Chap.  XXII. 
Chap.  XXIII. 
Chap.  XXIV. 


Quaracchi  Text. 
Chap.  V.     From  <  Qualibet 

vero'  to  'noscitur  insti- 

tutum '. 
Chap.  VI. 
Chap.  VII. 
Chap.  VIII. 
Chap.  IX. 
Chaps  X  and  XI. 
Chap.  XII. 
Chap.  XIII  to  'inibi  audi- 

turi '. 
Chap.  XIII.     From  '  unus- 

quisque    autem'   to    'et 

inducat'. 
Chap.  XIII.     From  « Stu- 

deat  quilibet'  to  end. 
Chap.  XIV. 
Chap.  XV. 
Chap.  XVI. 
Chap.  XVII. 
Chap.  XVIII. 
Chap.  XIX. 
Chap.  XX. 


It  is  difficult  to  suppose  that  it  is  mere  chance  which  has 
caused  the  writer  of  the  Pennant  text  to  divide  his  Rule  into 
twenty-four  chapters  instead  of  twenty.  The  explanation  is 
possibly  much  the  same  as  that  which  Pere  Mandonnet  *  suggests 
in  support  of  his  theory  that  the  so-called  Capestrano  Rule  consisted 
of  an  original  Rule  of  1221  divided  into  twelve  chapters,  to  which 
were  added,  in  1228,  later  additions  forming  a  thirteenth  chapter,  f 
He  attributes  it  to  the  important  place  occupied  by  the  numeral  1 2 
in  Franciscan  thought.  He  claims  that  the  Rule  of  the  Friars 
Minor  of  1223  and  that  of  the  Clarisses  were  both  divided  into  12 


*  L'Ordo  de  Poenitentia.     Opuscules  de  Crit.  histor.     Fasc.  IV,  pp.  156-7. 

f  This  theory  of  Mandonnet  is,  however,  much  injured  by  Lemniens's  dis- 
covery that  the  text  in  the  Konigsberg  MS.  is  divided  into  eight  chapters 
(see  note,  p.  29). 

D  2 


36  Introduction 

chapters ;  that  as  a  parallel  to  the  apostolic  band  of  12,  S.  Francis 
had  12  chief  companions :  that  the  Apostles'  Creed  consists  of 
1 2  articles.  '  Ce  que  le  Symbole  etait  pour  1'Eglise  primitive, 
les  regies  Franciscaines  devaient  1'etre  pour  chacune  des  fractions 
de  1'ordre.' 

It  is  true  that  Pere  Mandonnet's  theory  on  this  point  has  been 
severely  criticized  by  Pere  Livarius  Oliger,  O.F.M.,  who  in  his 
two  articles  '  De  Origine  Kegularum  Ordinis  S.  Clarae,'*  points 
out  that,  if  we  go  back  to  the  original  Papal  Bulls  which  are 
preserved,  neither  headings  nor  divisions  of  chapters  appear,  and 
that  such  divisions  are  arbitrary.  It  remains  a  significant  fact 
that  the  '  arbitrary*  division  of  the  Rules  of  the  First  and  Second 
Order,  from  whatever  epoch  the  divisions  date,  do  favour  the 
numeral  12.  And  referring  to  the  Pennant  version  of  the  Rule  of 
the  Third  Order,  it  seems  an  inevitable  conclusion  that  either  the 
translator  was  translating  from  a  Rule  divided  into  twenty  chapters 
and  that  he  deliberately  re-arranged  his  material  so  as  to  form 
twenty-four :  or  that  having  before  him  a  Rule  without  any  chapter 
divisions,  he  still  divided  his  material  into  twenty-four.  This 
latter  possibility  is  very  remote,  for  it  will  be  seen  that  in  the  large 
majority  of  cases  he  translates  the  traditional  chapter  headings. 

Another  peculiarity  of  the  English  version  will  be  found  in 
chapter  xix ;  in  order  to  make  this  clear  it  is  necessary  to  set  out 
the  English  and  Latin  side  by  side : 

Eche  of  theme  also  rnuste  Ministeria  quoque  ac  alia 
devoutly  take  upon  theme  all  officia,  quae  praesentis  formulae 
other  occupacions  and  offices  series  exprimit,  imposita  sibi 
enioyned  theme  that  this  .reule  quisque  devote  suscipiat,  curet- 
requireth  and  treuly  execute  que  fideliter  exercere.  Officium 
them.  Also  every  officer  shalbe  autem  cuiuslibet  certi  temporis 
but  for  a  tyme  and  none  for  spatio  limitetur.  Nullus Minister 
terme  of  lyffe.  instituatur  ad  vitam  et  eius 

ministerium    cerium    terminum 

comprehendat. 

The  words  in  italics  show  how  the  English  writer  has  slightly 
altered  his  material  and  curtailed  his  translation.  The  Latin  text 
expressly  states  that  no  Minister  is  to  hold  office  for  life :  the 

*  ArcMv.  Franc.  Histor.    Tom.  v.     Fasc.  II  and  III.     An.  1912,  p.  431. 


Introduction  37 

English  text  says  '  none  for  terme  of  lyffe '  but  does  not  specify 
the  Ministers.  This  -may  be  a  somewhat  slender  foundation,  but 
it  does  suggest  that  in  the  place  or  places  where  this  English 
version  was  current,  it  was  not  convenient  to  specify  too  exactly 
the  conditions  of  tenure  of  the  Ministers.  It  will  be  seen  that 
the  repeated  injunction  eius  ministerium  cerium  terminum  com- 
prehendat  is  left  untranslated. 

In  chapter  v  the  text  as  given  on  page  49  shows  how  a  later 
hand  has  corrected  the  original  version  and  brought  it  into  line 
'with  the  Latin  original.  It  would  appear  that  the  first  hand 
resorted  to  abbreviation,  because  he  could  not  find  the  English 
equivalents  of  the  Latin  names  of  certain  vestments.  It  will  be 
noticed  that  whereas  the  English  prescribes  for  the  Sisters  'a 
wyde  palumdelum  of  lynnen  clothe ',  the  Latin  original  gives 
'  paludellum  amplum  de  cannabo,  sive  lino,'  or  as  the  Pont.  Reg. 
gives,  de  canape. 

A  slight  error  in  the  closing  words  of  the  Bull  is  sufficient 
to  show  that  the  Pennant  MS.  is  almost  certainly  a  copy  of 
a  translation  made  probably  by  a  scribe  not  very  familiar  with 
Latin,  and  that  it  is  not  the  work  of  the  actual  translator.  The 
word  Kalender  instead  of  Kalendes  suggests  that  the  scribe  was 
unfamiliar  with  the  Latin  system  of  chronology. 

The  Quaracchi  Fathers  of  the  (  Collegium  Sanctae  Bonaventurae ' 
have  shown  in  their  edition  of  the  Eule  of  the  Third  Order  in  the 
Seraphicae  Legislationis  Textus  Originates*  that  there  are  certain 
variants  as  between  the  Latin  text  generally  published  (e.g.  in 
Sbaralea's  Bullarium)  and  the  more  authoritative  text  contained 
in  the  Pontifical  Register  of  the  Vatican.  An  examination  of  the 
Pennant  MS.  will  show  that  it  is  a  translation  of  a  text  which  in 
the  main  agrees  with  the  more  accurate  text  of  the  Pontifical 
Register ;  in  one  passage,  however,  it  departs  from  the  Pontifical 
Register  reading  in  favour  of  the  traditional  reading ;  in  another 
the  original  text  agrees  with  the  Register,  while  the  later 
correction  does  not.  The  points  of  agreement  and  disagreement 
are  as  follows : 

Preamble.  'The  way  to  come  to  God.'  Pont.  Reg.  viam 
accedendi.  Traditional  text,  viam  ascendendi. 

*  Quaracchi,  1897,  pp.  9  and  77-96. 


38  Introduction 

Chap.  Ill  (Penn).  'Of  his  instaunce.'  Pont.  Reg.  instantia. 
Trad,  text,  instantis. 

Chap.  Ill  (Penn).  'The  whiche  all  thinges  so  done.'  Pont. 
Keg.  Quibus  omnibus  ad  effectum  perductis.  Trad,  text,  productis. 

Chap.  V  (Penn).  'A  gnarnellum  .  .  .  made  withoute  any 
wrynkylle.'  Pont.  Reg.  guarnellum  .  .  .  consutum.  Trad,  text, 
garnellwm  .  .  .  consuetum. 

Chap.  XVIII  (Penn).  '  Over  this  enery  brother,'  &c.  Pont.  Reg. 
Et  praeter  haec.  Trad,  text,  et  post  haec. 

Finale.  *  And  if  eny  presume  to  attempte.'  Pont.  Reg.  ausu 
temerario.  Trad,  text,  usu  temerario. 

On  the  other  hand : 

Preamble.  '  That  promitteth  the  great  rewardes.'  Trad,  text, 
praemia  grandia.  But  Pont.  Reg.  praemia  gaudiaque. 

Chap.  V  (Penn).  '  Vesture  clasped  close  and  not  opyn.'  Pont.  Reg. 
non  patulas.  Trad,  text,  vel  patulas.  But  the  correction  in  later 
hand  has  '  kut  or  hole  but  opyn ',  thus  departing  from  Pont.  Reg. 

Other  variants  exist  as  between  the  two  Latin  texts,  but  they 
are  too  slight  to  affect  the  English  translation.  But  the  examina- 
tion of  the  variants  given  above  is  sufficient  to  show  that  the 
Pennant  translator  has  had  direct  or  indirect  access  to  the  text 
of  the  Pontifical  Register,  which  in  the  matter  of  every  variant  is 
superior  to  the  traditional  text.  It  would  appear  further  that 
the  second  scribe  who  added  the  correction  in  chapter  v  used  the 
traditional  text  in  spite  of  the  words  '  but  opyn  '  giving  such  bad 
sense  and  that  he  probably  did  not  fully  understand  his  original, 
as  he  left  the  words  guarnellum,  placentinum,  and  palumdelum 
untranslated.  The  variant  grandia  (great  rewards)  in  the  Preamble 
is  difficult  to  explain.  Somehow  this  inferior  reading  must  have 
crept  into  the  Latin  text  which  the  Pennant  translator  was 
using. 

THE  PENNANT  MANUSCBIPT. 

The  version  of  the  Rule  of  Ihe  Third  Order  of  S.  Francis  which 
is  here  published,  is  contained  in  a  manuscript  which  has  recently 
come  into  the  possession  of  the  editor.  The  manuscript  is  on 
thick  vellum  and  measures  193  mm.  x  130  mm.  It  consists  of 
19  leaves.  The  first  leaf  contains  an  illuminated  picture  of  the 


Introduction  39 

Stigmatization  of  S.  Francis,  measuring  130  mm.  x  90  mm.  Leaves 
2-14  inclusive  contain  the  English  version  of  the  Eule  of  the 
Third  Order ;  the  writing  is  in  black,  with  the  chapter  headings 
and  some  proper  names  in  red.  The  index  of  the  several  chapters 
occupies  leaves  2  and  3.  This  portion  of  the  manuscript  is  written 
in  a  neat  and  legible  English  hand  of  the  latter  half  of  the  fifteenth 
century  ;  there  are  generally  19  lines  to  the  page. 

Leaves  15  and  16  contain  a  Latin  fragment  beginning  De  tercio 
eciam  ordine  Beatus  Franciscus  produocit  multos  flores.  This 
fragment  is  an  extract  from  the  twenty-seventh  sermon  of  Ber- 
nardine  de  Bustis'  Rosarium  Sermonum  predicabilium*  Part  II. 
It  is  written  in  a  different  and  smaller  hand  from  that  of  leaves  2-14, 
and  is  certainly  a  later  addition ;  the  hand  appears  to  be  Italian. 
This  portion  of  the  manuscript  contains  22  lines  to  the  page,  and 
the  capital  initials  are  written  alternately  in  blue  and  red  with 
great  regularity.  There  is  a  finely  illuminated  initial  D  with 
elaborate  scroll-work  at  the  beginning  of  the  Latin  fragment. 
The  Latin  text  consists  of  a  list  of  the  more  important  members 
of  the  Third  Order,  both  men  and  women,  including  all  those 
who  at  the  time  "when  Bernardine  wrote,  i.e.  in  the  last  quarter 
of  the  fifteenth  century,  had  been  canonized  or  beatified. 

Leaves  17,  18,  19  contain  illuminated  pictures  of  Christ  being 
taken  prisoner  in  Gethsemane  and  of  Christ  before  Pilate.  Facing 
these  are  the  twelve  Paternosters  and  Glorias  for  Matins,  and  the 
seven  Paternosters,  the  Glorias,  the  Credo,  and  the  Miserere  for 
Compline  in  accordance  with  the  requirements  of  chapter  xi  of 
the  Rule.  The  pages  containing  the  Offices  for  the  intervening 
hours  have  unfortunately  been  cut  out,  doubtless  for  the  sake 
of  the  illuminations. 

The  history  of  the  manuscript  so  far  as  it  can  be  traced  is  as 
follows.  It  was  one  of  the  manuscripts  acquired  by  the  well- 
known  antiquary  and  bibliophile,  Thomas  Pennant  (1726—98),  for 
his  collection  at  Downing,  Flintshire.  The  library  of  Thomas 
Pennant,  including  the  Downing  property,  passed  to  Louisa 
Pennant,  his  great-grand-daughter,  who  was  the  first  wife  of  the 
late  Lord  Denbigh.  She  died  without  issue  some  years  after- 
wards, and  left  the  property  to  her  husband,  from  whom  it  passed 
to  the  present  Lord  Denbigh,  his  son  by  a  second  marriage.  The 
*  Printed  at  Venice  in  1498  by  Georgius  de  Arrivabenis. 


40  Introduction 

chief  portion  of  the  Downing  Collection,  including  the  present 
manuscript,  was  sold  by  auction  at  Messrs.  Sotheby's  in  March, 
1913,  and  was  ultimately  purchased  by  the  editor.  It  is  now 
at  University  College  Hall,  Baling.  There  is  no  means  of  ascer- 
taining from  what  source  Thomas  Pennant  acquired  it,  probably 
in  the  middle  of  the  eighteenth  century.  Unfortunately,  the 
manuscript,  which  was  unbound,  gives  no  clue  to  show  in  what 
place  in  England  it  was  written  or  for  whom  ;  nor  is  it  profitable 
to  conjecture  whether  it  was  written  for  some  individual  Tertiary 
as  a  private  book  of  devotion  or  for  a  Community.  This  manu- 
script version  in  the  English  language  is  certainly  rare,  possibly 
unique.  There  appears  to  be  no  English  manuscript  of  the  Rule  of 
the  Third  Order  either  in  the  British  Museum  or  in  the  Bodleian 
Library,  nor  has  the  editor  heard  of  another  similar  manuscript, 
though  others  perhaps  exist. 


41 


BIBLIOGRAPHY 

Adderley,  J.  #.,  and  Marson,  C.  L.    Third  Orders.     London,  1902. 
Boehmer,  H.   Analekten  zur  Geschichte  des  Franciscus  von  Assisi.    Pp.  xxxi- 

xxxv.     Tubingen,  1904. 
CutKbert,    Father,    O.S.F.C.       Life   of  Saint  Francis   of  Assisi.    Book  iii, 

chap.  vi.  &  Appendix  iii.     London,  1912. 
GoetZj   W.     Die  Regel   des  Tertiarierordens.      Zeit.  fur  Kirchengeschichte, 

vol.  xxiii,  1902. 
Heimbucher,  Max.     Die  Orden  und  Kongregationen  der  katholischen  Kirche. 

Vol.  2,  pp.  489-527.     Paderborn,  1902.      (This  work  contains  on  page 

489  a  bibliography  of  older  works  on  the  Third  Order.) 
Jorgensen,  J.     Saint  Francis  of  Assisi :   A  Biography.     Chapter  x.     London, 

1912. 
Mandonnet,  Rev.  Pierre.     Les  origines  de  1'Ordo  de  Pcenitentia.     Compte 

rendu  du  quatrieme  Congres  scientifique  international  des  Catholiques. 

Freiburg,  1898. 
Mandonnet,   Rev.   Pierre.      Les   Regies   et   le  Gouvernement  de  1'Ordo  de 

Poenitentia  au  XIIP  siecle.     Opuscules  de  Critique  historique.     Paris, 

1902. 
Miiller,  Dr.  Karl.     Die  Anfange  des  Minoritenordens  und  der  Bussbruder- 

schaften.     Freiburg,  1885. 
Sabatier,  Paul.    Regula  antiqua  fratrum  et  sororum  de  Poenitentia.    Opuscules 

de  Critique  historique.     Paris,  1901. 
Sabatier,  Paul.  Nouveaux  travaux  sur  les  documents  Franciscains.  Opuscules 

de  Critique  historique.     Paris,  1903. 

Seraphicae  Legislations  Textus  Originales.     Quaracchi,  1897. 
Works  of  St.  Francis  of  Assisi.       Translated  by  a  Eeligious  of  the  Order. 

London  (R.  Washbourne),  18  0. 


THE  THIRDE  ORDER  OF 
SEYNT  FRANCEYS 

FOR  THE  BRETHREN  AND  SUSTERS  OF 
THE  ORDER  OF  PENITENTIS 


[Note. — Contractions  universally  recognized  are  not  indicated  in  the  text. 
For  instance,  the  scribe  signified  m  or  n  sometimes  by  writing  it  in  full,  some- 
times by  putting  a  stroke  over  a  preceding  vowel.  Which  of  these  two 
methods  he  preferred  to  use  in  any  particular  word  is  of  no  more  interest  than 
which  of  two  possible  forms  of  the  letter  rjor  s  he  may  have  preferred. 

Italics  are  therefore  reserved  in  order  to  indicate  that  the  editor  is  de- 
parting from  the  MS.  Where  a  letter  is  changed,  that  letter  is  put  in  italics 
and  the  MS.  reading  given  in  a  footnote.  Where  a  letter  or  a  word  is  supplied, 
it  is  placed  in  italics  between  square  brackets.  This  rule  naturally  applies  to 
the  English  only.  All  Latin  is  in  italics.  The  more  common  contractions  are 
expanded  without  comment ;  more  elaborate  expansions  forced  upon  the 
editor  by  the  necessity  of  making  his  Latin  intelligible  are  placed  between 
square  brackets. 

This  Note  refers  only  to  the  Text  of  the  Kule  of  the  '  Thirde  Order  of 
Seynt  Franceys '  and  to  that  of  the  Rule  of  *  Sustris  Menouresses  enclosid '.] 


45 


Here  beginnyth  the  Chapituris  of  the  iiide  order  of  [Foi.  2r] 
Seynt  franceys    for   the  Brethren  and  Susters 
of  the  order  of  Penitentis.1 

Of  the  catholike  feyth  of  the  Brethren  and  Susters  of  this  reule. 

Cam.  j.  5 

Of  the   comyng   of    the    brethren    and    susters    to    this    reule. 

Caplm.  ij. 
Of  the   receyuyng  to  profession   of  J?e  brethren  and  susters  of 

this  reule.     Cam.  iij. 
How  it  shall   not  be  leafull  to  the  brethren  and  susters  after  10 

they  be  come  in  to  go  oute  of  this  reule.     Caplm.  iiij. 
Of  the  vesture  or  clothing  of  the  brethren  and  susters  of  this  rule. 

Cam.  v. 
How  it  is  forboden  going  to  eny  wondringis,  gasingis  or  to  eny 

dishonest    festis    to    the    brethren    &    susters   of  this   reule.  15 

Caplm.  vj. 
Of  the  abstinence  frome  Fleshe  eting  comaundid  to  the  brethren  [Fol.  2T] 

and  susters  of  this  reule.     Caplm.  vij. 

Of  the  fasting  of  the  brethren  and  susters  of  this  reule.  Caplm.  viij. 
Of  confession  and  comynion  of  the  brethren  and  susters  of  this  20 

reule.     Capm.  ix. 
How  it  is  forboden  eny  wepyn  to  be  borne  by  the  brethren  of  this 

reule.     Capitulum  x. 

Of  prayer  of  the  bretherne  and  susters  of  this  reule.     Capitlm.  xj. 
Of  the   testamentis   of  the  brethren   and   susters  of  this  reule.  25 

Capim.  xij. 

Of  pece  keping  of  the  brethren  and  susters  of  this  reule.  Capim.  xiij. 
How  swering  is  forboden  to  the  brethren  and  susters  of  J>is  reule. 

Cam.  xiiij. 
Of  hering  of  masse  of  the  brethren  and  susters   of  Ipis  reule.  3° 

Cam.  xv. 
Of  almus  doing  of  ]?e  brethren  and  susters  of  this  reule.  Capm.  xvj.  [Fol.  3'] 

1  The  notes  to  which  this  and  subsequent  numbers  relate  will  be  found  on 
pp.  58,  59. 


46  The  Thirde  Order  of  Seynt  Franceys 

Of  scilens  keping  in  the  Chirche  of  the  brethren  and  susters  of  f>is 

reule.     Capm.  xvij. 
Of  the  brethren  &  susters  that   be  seke  or  dye   after  they  be 

enterid  into  this  reule.     Cam.  xviij. 

5  Of  office  bering  of  the  brethren  of  this  reule.     Capitulum  xix. 
How  the  visitour  shall  visit  j?e  brethren  and  susters  of  this  reule. 

Capim.  xx. 
Of  the  exchewing  of  striues  and  debatis  emonge  the  brethren  and 

susters  of  this  reule.     Capm.  xxj. 
10  Of  the  dispensacion  of  Fastingis  with  the  brethren  and  susters 

of  this  reule.     Capitulum  xxij. 
Of  suche  as  be  incorrigible  brethren  and  susters  of  this  reule. 

Capim.  xxiij. 

How  that  this  reule  and  order  byndith  not  vnder  payne  of  deadely 
[Fol.  3T]      synne  eny  of  the  bretherne  and  susters  of  this  reule.    Capitulum 

xxiiij. 


47 


IN   the   name  of  god  here  beginnith  the  reule  of  I™.  4r] 
the  lining  of  the  brethrene  and  susters  of  the 
order  of  penitentis. 

Of  the  catholik  feith  of  the  bretherne  and  susters  of  this  reule. 

Caplm.  j.  5 

NICHOLAS  2  Busshoppe  seruaunt  of  the  seruauntes  of  god.     To 
oure  welbelouid   sonnes   the   bretherne   and   to   oure   welbelouid 
doughters  in  criste  the  susters  of  the  order  of  the  brethren  of 
penaunce  as  well  to  them  that  be  present  as  to  suche  as  shal 
be  in  tyme  to  come,  Gretyng  and  the  apostolik  blessing.     IT  is  10 
KNOWEN   pat  the   stedfast   grounde  and   foundement   of  cristen 
religion  is  sett  vppon  the  hill  of  the  vniuersall  feithe  the  whiche 
J>e  clene  |  deuocion  of  cristes  discipuls  brennyng  with  the  fyre  of  [Fol.  4T] 
charite  taught  with  the  worde  of  besy  predicacion  the  peple  of 
Jentils  that  walked  in  derkeness.     The  which  also  the  churche  jg 
of  Home  holdith  &  kepith,  whose  foundement  and  grounde  neuer 
shalbe   cast   doune  with   troubles  nor   brosid  with  no  flodes  of 
tempestes,  for  this  is  the  right  and  trew  feith,  withoute  whose 
company  no  man  is  accepted  nor  may  haue  grace  in  the  sight 
of  god.     IT  is  he  pat  geuith  the  way  to  saluacion  and  pat  pro-  20 
mittith  the  great  rewardes  of  euerlasting  felicite.     THERFOR  the 
glorius    confessor  of  criste  Saint  Fraunceys  the  founder  of  this 
order,  shewing  in  worde  and  dede  pe  way  to  come  to  god  taught 
his  children  in  the  clennes  of  the  saide  feithe  &  wolde  that  they 
shulde   be   professed   therin    &    stedfastly  kepe    it   and  fulfill  it  [Fol.  61] 
in  deade,  so  |  that  they  walking  heilfully  by  the  same  wey  might 
deserue  to  be  made  possessioners  of  euerlasting  blisse  after  the 
disseace  of  this  present  lyfe. 

Of  the  comyng  of  the  brethren  and  susters  to  this  reule.     Capi- 

tulum  ij.  3° 

TFE  *  THERFOR  willing  to  depart  oure  fauor  to  the  seid  order 
and  for  the  encrease  of  the  same  haue  stabilyshte  and  ordeyned 
that  all  tho  that  shalbe  receyued  to  the  seid  order  before  ther 

*  MS.  HE  corrected  in  margin. 


48  The  Thirde  Order  of  Seynt   Franceys 

admission   or  rescey[w]ing  *   shalbe    examened  diligently  of  their 

feith  and  obedience  toward  the  forsaide  chirche  of  rome.     AND 

yf  they  beleue  treuly  and  stedfastly,  then  they  may  be  resceyuid 

suerly  to  the  same  order.     NEUEBTHELESSE   it   is .  to    be  ware 

5  diligently  that   none   heretike  or  suspect  of  heresy 8   or   noysed 

[Fol.  5T]  theruppon  be  admittyd  in  eny  wyse  to  )?e  obseruaunce  |  of  this  lyfe 

AND  yf  eny  suche  were  founde  that  he  be  comytted  anon  to  the 

Inquisitoures  of  heresies  to  be  ponyshid  by  theme.     ALSO  when 

eny  shalbe  admitted  to  enter  into  this  fraternite,  the  mynisters 

10  that  bene  deputed  to  receyue  them  shall  enquire  diligently  of  his 
office  astate  and  condicion,  declaring  to  them  the  charges  of  this 
fraternite,  and  specially  that  tha  must  restore  all  that  thay  haue 
of  oder  mennes  goodes,  and  after  ]?at,  if  it  pleasith  J?am,  they 
shalbe  clothed  after  the  forme  of  the  reule.  AND  then  if  thaye 

15  haue  t  ony  goodes  of  other  mennes,  they  must  restore  it  in  rnonye 
or  after  the  cawcion  of  the  pleggis.4  AND  be  reconsiled  neuerthe- 
lesse  to  their  neyghbor. 

Of  the  resceyuing  to  profession  of  the  brethern  and  susters  of  f>is 

reule.     Cam.  iij. 

[Fol  6T]  ^THE  +  WHICHE  aU  thinges  so  done  after  the  space  of  oone  yere  w* 
the  councell  and  aduyse  of  sume  of  the  discrete  bretherne,  if  they 
thinke  that  he  be  worthy  he  shalbe  receyued  in  this  maner,  THAT 
is  for  to  sey  that  he  shall  promitte  to  kepe  all  the  commaunde- 
mentis  of  god  and  make  satisfaccion  of  all  trespases  that  he  shall 

25  do  ayenst  this  maner  lining  to  the  will  of  the  visitour  whan  he 
shalbe  required  by  hym,  the  whiche  proines  so  made  by  hym 
shalbe  wrytte  by  a  notary  in  an  Instrument.  AND  that  none  be 
receyued  otherwise  by  the  seid  ministers  w*oute  hem  thought 5  to 
be  done  by  the  consideracion  of  the  persons  condicion  and  of  his 

30  instaunce  and  Desyre. 

How  it  shall  not  be  leafull  to  f>e  brethern  and  susters  after  they 
[Fol.  6T]          be  come  in  to  go  |  owte  of  this  reule.     Caplm.  iiij. 

OUEE  this  we  ordeyne  and  stablisshe  that  none  aftyr  that  he  is 

come  to  this  fraternite  may  retorne  in  to  the  worlde  but  he  may 

35  haue  neuertheles  fre  going  in  to  eny  other  approued  religion.6 

And  as  for  women  that  haue  husbondes  they  shall  not  come  in  to 

the  seide  fraternite  but  by  the  concent  &  licence  of  theme. 

*  MS.  '  resceying '.  f  *  haue '  is  added  in  later  hand. 

t  MS.  EHE  corrected  in  margin  to  THE. 


The  Thirde  Order  of  Seynt  Franceys  49 

Of  the  vesture  &   clothing  of  the  Bretherne  and  Susters  of  }?is 

reule.     Capitulum  v. 

FUKTHEKMORE  the  bretherne  of  this  fraternite   shalbe  comynly 
clothed  with  meke  clothes  in  price  and  coloure  not  all  whyte  or 
all  blacke  wtoute  it  be  dispensid  with  some  by  the  visitours  of  the  5 
councell  of  the  mynysters  of  the  price  of  the  clothe  7  for  a  tyme 
&  for  a  lawfull  &  an  open  |  cause.     The    forseid  bretherne  also  [Fol.  7r] 
shall  haue  *  vesture  clasped  close  and  not  opyn  before  as  honesti 
requirith  and  closed  slevis.     The  susters  also  shall  haue  vesture 
made  w*  soche  meke  clothe.     AND  as  for  mekenes  of  the  clothes  10 
and  furres  of  the  susters  it  may  be  dispensed  after  the  condicion 
of  iche  of  theme  and  after  the  custome  of  the  countrey.     They 
shall  not  vse  boundes  and  gyrdilles  of  sylke.     Also  the  bretherne 
as  well  as  the  susters  shall  haue  no  furres  but  of  lame  skynnes 
and  purses   of  lether   and   gerdillis   w*oute   eny   silke    &    none  15 
other,    All   other  vayne  araye  of  the  worlde  layde  aparte  after 
the  holsome  councell  of  the  prince  of  the  apostels. 

How  it  is  forboden  goyng  to  eny  wondryngis,  gasingis  or  to  eny 
dishonest  festis  to  the  bretherne  and  susters  of  this  reule. 
Capitulum  vj.  20 

THEY  SCHALL  not  go  in  no  wise  to  no  dishonest  festis  dyners  [Fol.  7TJ 
or  sopers,  nor  to  no  gasingis  or  wonndring  places  nor  to  lordes 
courtes  or  daunces.     They  shall  not  also  geue  enything  to  Joglers 
or  mynstrellis  for  loue  of  ther  vaniteis  and  they  shall  forbid  to 
their  seruauntes  that  they  gyue  theim  no  thing.  25 

Of  the  abstinence  frome  fleshe  eting  comaundid  to  the  brethern 

and  susters  of  this  reule.     Capim.  vij. 

ECHE  OF  THEIM  shall  absteyne  frome  fleshe  eting  the  Mounday, 
Wednisday,    Friday   &    Saterday   withoute    that   they    must    do 
otherwise  by  cause  of  sekenes  or  febilnes  of  body.     And  as  to  30 
theme  that  be  lett  bloode,  they  may  etc  fleshe  iij  Dayes.    And  they 
J>at  travell  by  the  way  may  also  etc  fleshe  all  that  while.     ALSO 

*  A  later  hand  has  deleted  four  lines  from  '  vesture  .  .  .  clothe '  and  has 
added  in  the  lower  margin  :  '  mantelles  and  pylches  w*owte  Scalatura  kut  or 
hole  but  opyn  as  honesty  reqzareth  and  closyd  sieves.  The  susters  also  shall 
haue  mantelle  and  curtelle  mayd  w*  suche  meke  cloth  or  at  the  leste  they 
shall  haue  w*  the  mantelle  a  guarnellum  or  else  a  placentinum  of  whyte  or  els 
of  blak  or  a  wyde  palumdelum  of  lynnen  clothe  made  w^ute  any  wrynkylle.' 

E 


50  The  Thirde  Order  of  Seynt  Franceys 

[Fol.  8r]  euery  one  of  theim  |  may  ete  fleshe  in  principall  festis  whan  other 
cristen  men  of  olde  custom e  do  ete  fleshe,  and  in  other  dayes  fat 
be  not  fastyng  thay  may  ete  eggis  and  cbese  but  whan  they  come 
in  ony  howse  of  religion  they  may  ete  soche  as  is  sett  before 
5  theme.  ALSO  they  must  holde  theme  content  w*  ij  meles  a  day 
dyner  and  soper  except  tho  that  bene  seke  or  traveling  by  the 
way.  They  that  bene  hoole  must  ete  &  drinke  temperatly,  for 
asmoche  as  the  gospel  seithe  '  Loke  that  your  hartis  be  no  greuid 
with  gloteney  and  drounkenesse '.  Euermore  befor  dyner  and 
10  before  soper  they  shall  saye  a  PATER  NOSTER,  and  aftyr  euery 
mele  a  nother  PATER  NOSTER,  w*  DEO  GRACIAS,  and  if  tha  fayle 
so  to  doo  they  shall  say  PATER  NOSTER  thries  f  erfor. 

Of    the    fasting    of    the    bretherne    &    susters    of    this    reule. 

Capitulum  viij. 

[Fol.  8V]  THEY  SCHALL  fast  euery  Friday  of  the  yere  withoute  eny 
sekenes  or  other  laufull  cause  lett  theme  or  without  cristemasse 
day  fall  vpon  the  friday.  FEOME  alhalowtide  vnto  ester  day  thei 
shall  fast  wednisday  and  friday  and  they  must  kepe  neuerthelesse 
all  of  er  fasting  dayes  that  bene  ordeynde  by  the  churche  and  fat 

20  be  commaundid  by  the  ordinaryes  for  a  comyn  cause.  In  seint 
martin  lente8  vnto  Cristemas  day  and  frome  the  sonday  of 
Quinquagesime  tyll  ester  day  they  muste  faste  euery  day  excepte 
sondayes  withoute  sekenes  or  eny  other  cause  lett  theme.  The 
susters  that  bene  with  childe  vnto  the  day  of  f  er  purificacion  if 

25  they  will  shall  do  no  thynge  of  bodeley  occupacion  except  prayers. 

THEI  that   labore   for   cause   of  ther   werines   frome    estyr  tyll 

[Fol.  9r]  seint  FBAUNCEYS  9  may  |  ete  laufully  thries  in  the  day  whan  they 

laubor.     And  when  they  shall  worke  for  other  men  they  shall  ete 

such  as  is  sett  before  them  *  euery  day  excepte  fridaies  or  other 

30  fasting  dayes  ordeyned  generally  by  the  churche. 

Of  confession   and  cominion  of  the  brederne   &  susters  of  this 

reule.     Capim.  ix. 

ALSO  EUEEY  brother  and  suster  iij  tymes   in  the  yere,  that 
is  Cristemasse,   Ester,    and  Whitsontide,    must   be   shreven   and 
sshouseled10   deuoutly    and    be    reconsiled   with    ther    neyghbours 
restoring  also  other  mennys  goodes. 

*  '  euery  day '  added  in  a  later  hand. 


fern  w.  rtuxt  i^  aiati^i: 


maten*  tfie  pfaut  iffttt 
fic  <T<tti^ml(  ^i  u-rffe  ^  et^e  , 
iX^  ot^cr  ^nfct¥H4?^  tncn 


/* 


mn  tt 

thfi 


FOLIO  9  V.    OF   THE    PENNANT   MS; 


The  Thirde  Order  of  Seynt  Franceys  51 

How  it  is  forboden  eny  wepyn  to  be  borne11  by  the  bretherne 

of  this  reule.     Capim,  x. 

THE  BRETHERNE  shall  bere  with  theme  no  wepyn  withoute  it 
be  for  the  defence  of  the  churche  of  Rome  or  for  the  cristen  faith 
or  for  ther  owne  |  londe  or  ellis  by  the  lycens  of  f>e  ministers.  [Fol.  9T] 

Of  prayer  of  the  bretherne  &  susters  of  thes  reule.    Capitulum  xj. 
ECHE  OF  THEME  muste  say  euery  day  ther  service,  that  is 
Matyns,  Prime  and  owers,  Evynsong  &  Complyn 12,  and  thei  that 
be   clarkes  that   can  j?e   Saulter    shall   say  at    prime   DEUS,  IN 
NOMINE  TUO™   and  BE  ATI  INMACULATIU  vnto  LEGEM  PONE  l5  whith  10 
other  psalmys  w*  Gloria  patri,  as  clerkes  done.     And  when  thei 
go  not  to  the  churche  they  shall  sey  for  matens  the  psalmis  that 
the   clerkis   or  the   Cathedrall  churche  saithe,  or  ellis  as  other 
onlerned  men  done,  For  matens  xij  PATER  NOSTER,  and  for  euery 
owre  vij  PATER  NOSTER  w*  GLORIA  PATRI.     So  that  at  prime  and  Ig 
at  Complene  they  that  can  it  shall  sey  oon  CREDE  16  and  MISERERE 
MEI  DEUS™,  and  if  they  |  say  not  in  dewe  tymes,  they  muste  sey  [Fol.  10r] 
iij  PATER  NOSTER.     They  that  be  seke  be  not  bounden  to  sey  the 
said  owers  w*owten  they  will.     IN  SAINT   Martyn   lent  &  also 
in  the  great  lent 18  they  shall  go  to  matens  to  the  parishe  chirche  20 
wher  they  dwell  withoute  they  haue  a  laufull  excuse. 

Of  the  Testamentes  of  the  bretherne  and  Susters  of  this  reule. 

Capim.  xij. 

ALSO  ICHE  of  them  that  may  by  the  lawe  muste  make  his 
Testament  and  dispose   his  goodis  anon  w*in  iij  monethis  after  25 
that  they  be  comyn  in  so  that  none  of  them  discese  withoute 
testament. 

Of    pece   keping   of    the  bretherne   and   susters   of    this   reule. 

Capitulu.  xiij. 

AND  AS   FOR    peace  making  betwene  the  bretherne  &  susters  3o 
or  betwixit  strangers  it  shalbe  as  the  |  mynisters  woll  have  it  with  CFo1- 10T] 
the  councell  of  the  diosesan  if  nede  be  to  be  hade  in  this  party. 
And   if  the   bretherne   or   susters  wer  vexed   by  the   iuges   or 
gouerners  of  the  places  wherin  they  dwell  ayenst  the  lawe  or  ther 
priuileges,  the  mynysters  of  ther  places  must  goo  to  the  Busshopis  35 
and  ordinaries  and  must  Do  after  J»er  counsell  and  ordinaunce. 

E  2 


52  The  Thirde  Order  of  Seynt  Franceys 

How  swering  is  forboden  to  the  brethern  and  susters  of  tliis  reule. 

Capim.  xiiij. 

THEY  MUSTE  also  absteyne  fro  Solempne  othes 19  without*  nede 

require  it  and  in  causes  admitted  by  the  pope,  that  is  for  the  peace 

5  for  the  faithe  and   for  a  maner   of  a   nothe    fat   is  callyd   De 

calumpnia,  for  witnesse  bering   and   for   contractis    of  byeng  & 

selling  &  of  Donacion  wher  it  shall  be  sene  expedient,  and  in 

[Fol.  llr]  ther  comen  speche  they  |  muste  exchew  as   *  moche  as  tha  may 

othes  andt  swering.    And  he  that  eny  day  onwarly  swerith  by 

10  lightnes  of  tounge,  as  it  fortuneth  often  tymes  in  moche  J  angeling, 

he  must  sey  at  euyn  whan  he  remeinbrithe  hym  selfe  what  he 

hath  done  iij  PATER  NOSTER  for   soche   ondescrete   othes.     ALSO 

iche  of  theim  muste  haue  goode  mynde  to  teche  his  seruauntes  and 

to  stere  theim  to  goddes  seruice. 

15  Of  hering  of  masse  of  the   bretherne    &    susters  of  Ipis  reule. 

Capim.  xv. 

EUEEY  BEOTHEE  and  suster  fat  hathe  ther  helthe,   of  what 

countre  or  place  that  so  euer  they  be,  yf  they  may  goodly,  must 

here  masse  euery  day20  and  euery  moneth  they  must  appere  to 

20  fat  chirche  or  place  wher  the  mynisters  shall  assigne  theim  ther 

to  here  solempne  masses. 

[Fol.  llv]  ^    almus   doing  of   the   bretherne   and  |  susters   of  this   reule. 

Capitulu.  xvj. 

ECHE  OF  THEME  also  muste  geve  a  peny  of  customably  money 
25  to  the  fctorer,21  the  whiche  shall  receyve  it  and  departe  it  con- 
gruently  by  the  councel  of  the  ministers  betwixte  the  poore 
bretherne  and  susters  and  specially  amonge  tho  that  be  seke  and 
amonge  suche  that  haue  not  wherwith  to  be  buryed  and  aftyr  that 
amonge  the  poore  men. 

30  FOETHEEMOKE  they  shall  offer  of  the  same  money  to  the  churche 
aboue  saide.  And  then,  if  it  may  be,  they  shall  gett  theme  a 
Religious  man  competently  lettered,  the  whiche  shall  stere  theme 
and  enduce  them  besily  to  penance  and  to  the  fulfilling  of  the 
dedis  of  mercy. 

*  '  moche  as'  added  in  later  hand.         f  '  and'  added  in  later  hand. 


The  Thirde  Order  of  Seynt  Franceys  53 

Of  *  silence  keping  in  the  chi[r]che  of  the  brethern  &  susters  of 

this  reule.     Cam.  xvij. 

ECHE   OF  THEME  muste  kepe  his  silence  whan  the  masse  is  f  [Fol.  12r] 
in  doing,  and  whan  the  worde  of  gode  is  saide,  tha  must  take  hede 
to  prayer  and  to  the  office  withoute  he  be  letted  for  cause  of  the  5 
comen  profet  of  the  fraternite. 

Of  the  brethern  &  susters  Ipat  be  seke   or   dye   aftyr   they   be 

enterd  in  to  J>is  reule.     Cam.  xviij. 

AND  WHEN  eny  of  the  brethern  shalbe  seke,  the  ministers  must 
visit  theim  or  sum   other  in  ther  place  if  they  haue  knowlege  10 
therof  ones  in  the  weke  stering  theim  besily  to  penaunce  in  the 
best  maner  that  they  shall  thinke  expedient  for  theim,  geffyng 
theim  also  that  is  necessary  to  theim  of  the  comen  goodes ;  and 
if  eny  of  them  disseace,  |  it  must  be  uotyfied  to  all  the  brethern  [Fol.  12T] 
&  susters  of  the  place    wher  he  is  deade,  the  whiche   must  be  15 
present  to  the  deade  man  exequies  and  not  Departe  till  the  masse 
be  done  and  the  body  be  buried.     And  this  also  must  be  obserued 
to  the  Susters  that  be  seke  and  J>at  disseasen.     Ouer  this  euery 
brother   &  suster   w*in  viij    dayes   of  the   obite  of  hym    fat  is 
disseased  shall  say  for  his  soule,  that  is  for  to  sey,  preistis  shall  20 
sey  one  masse  for  hym,  and  they  that  can  f>e  psalter  shall  sey 
1.  psalmus  and  they  fat  be  vnletterd  shall  say  1.  PATER  NOSTER 
and  at  the   ende   of  iche  they  shall  sey  REQUIEM  ETERNAM,  and 
besyde  all  this  they  shall  J  cause  to  be  sayd  euery  yere  iij  masses 
for  the  welthe 22  of  the  bretherne  and  susters  quike  and  deade,  |  and  [Fol.  13r] 
they  that  can  J?e  psalter  they  shall  say  it  ones  and  other  shall  sey 
an  hunderd  PATER  NOSTER  with  REQUIEM  ETERNAM  &  cetera  at  the 
ende  of  iche. 

Of  office  bering  of  the  bretherne  of  this  reule.     Capm.  xix. 

ECHE   OF   THEME   also   muste  deuoutly  take  vpon   theme   all  30 
other    occupacions    &   offices    enioyned    theme    that    this    reule 
requireth  and  treuly  execute  them.     Also  euery  officer  shalbe  but 
for  a  tyme  and  none  for  terme  of  lyffe. 

*  MS.  reads  '  licence '. 

•f-  MS.  adds  '  be '  which  is  deleted  and  then  apparently  restored. 

J  MS.  'say'  deleted. 


54  The  Thirde  Order  of  Seynt  Franceys 

How   the  visitoure   shall    visit   the   bretherne  &  susters    of  }?is 

reule.     Capm.  xx. 

ALSO  THE  ministers  and  bretherne  &  susters  of  euery  Cyte  and 

[Fol.  13T]  place  must  gader  theme  in  some  Religiouse  place  or  in  |  a  chirche 

5  whan  ther  is  no  religiouse  place  and  ther  they  muste  haue  a  preist 

of  sum  religion  approued,  the  whiche  shall  enioyne  thame  pennaunce 

for  ther  trespaces.     So  that  none  other  may  execute  this  office 

of  visitacion  vpon  theme.     And  forasmuche  that  this  maner  of 

lyffing  was  ordeyned  and  stablisshed  by  Seynt  Fraunces,  we  geue 

10  councell  that  the  forseide  visi  tores  and  techars  be  taken  of  the 

Frere  menores  suche  as  the  Custodis  or  Wardenis  of  the  saide 

order  whan  they  be  required  shall  assigne.     And  we  woll  in  no 

wise  that  suche  congregacion  bene  visit  by  laye  men.     And  this 

visitacion  shalbe  doon  ones  in  the  yere  withoute  it  be  nedfull  to  be 

[Fol.  14r]  done  ofter,  and  if  eny  of  theme  |  bene  rebellis  and  will  not  be 

corrected,    aftyr  thryes   warnyng   they   shalbe   put   oute   of  the 

congregacion  by  the  counsell  of  Discrete  men. 

Of  the  exchewing  of  Stryves  and  debatis  emonge  the  bretherne  and 

susters  of  this  reule.     Caplm.  xxj. 

20  ALSO  THE  brethern  &  susters  in  all  that  tha  may  must 
exchewe  stryves  and  Debates  emonge  theme,  and  if  eny  hap,  they 
must  besili  amend  it  or  ellis  they  must  annswer  in  the  la  we  before 
hym  that  hathe  Jurisdiction. 

Of  the  dispensacion  of  fastingis  withe  f>e  bretherne  and  susters 
25          of  this  reule.     Caplm.  xxij. 

ALSO  THE  OKDINAKIES  and  visitor  may  despence  with  all  the 
[Fol.  14V]  bretherne   and   susters   in   ther  |  abstinences,    Fastingis  &  other 
obseruaunces,  whan  nede  causes  resonabill  shall  require  it. 

Of  suche  as  be  incorrigible  brethern  and  susters  of  this  reule. 
30          Capm.  xxiij. 

THE  MYNISTEKS  also  shall  denounce  to  the  visitoure  the  opyn 

fautis  of  the  bretherne  &  susters  and  he  shall  punyshe  theme. 

And  yf  eny  of  theme  be  incorrigible23  aftyr  thryes  warnyng,  the 

ministers  muste  denounce  theme  by  the  councell  of   sum  of  the 
35  discrete  bretherne  to  the  visitour,  the  whiche  shall  putt  hym  oute 

of  the  feliship  and  this  muste  be  aftyr warde  publisshid  in  the 

con[#re]gacion. 


-rtrnoraftwaituuf. 


mc   ftcf  cm  mnctc  cr 
:  i)ut  aim 


c^,  ,  ^  nre  tttq;  mimat/rs  cfimuf  ,»ic  fcmcCm  mitt* 
i  s^     cc(cfcar(±  m  cfcmuine  ^icniHuiift\?^u6  c^t 
jiitfjtyw  ctput  ciJXkt  6m  Cud/cni 
uiicpSdu)  fonm  cai^ri^iiJ  c^o  t  WA 
pafui,ct  (^f  in  (oa>  nwyuicfi  m  tulcvik 
* 


term 


i  fiiau  cc^c/Jfcc 
inc.<£t  fan  >tw& 


<w  ciiic- 


FOLIO   15  W.  OF   THE    PENNANT   MS. 


The  Thirde  Order  of  Seynt  Franceys  55 

How  that  J>is  reule  &  order  byndithe  not  vnder  payne  of  dedly 

synne     eny     of     f>e     brethern    &    susters    of  |  this    reule.  [Fol.  15r] 
Capitulum  xxiiij. 

NEUEKTHELESSE  we  woll  not  that  tochyng  the  premisses  eny 
of  the  bretherne  or  susters  of  Ipe  order  fall  in  eny  deadely  synne  5 
for  soche  thynges  in  the  whiche  they  be  not  bounden  by  the 
commaunderaentis  of  god  or  by  the  statutes  of  the  churche  but 
that  they  resceyue  mekely  &  affectually  fulfylle  soche  pennaunces 
as  is  put  vpou  theme  for  ther  offencis. 

Therfor  be  it  not   leafull  to  no  maner  of  man  to  Interrupte  10 
or  come  ayenste  this  oure  present  statute  and  ordinaunce. 

And  if  eny  presume  to  attempte  ther  ayenste,  let  hym  wytt 
]?at  he  fallith  in  to  the  indignacion  of  almyghty  god  &  of  hys 
apostles  Seynt  Petir  and  seynt  Powle. 

Gouen  at  Eeate24  the  xv  Kalendes*  25  of  Septembre  f»e  secunde  15 
yere  of  oure  pontificacion 26.     Deo  gracias.  [T?ol.  15V] 


Beatus  Franciscus 
DE   TERCIO   EC1AM   ORDINE 

Beatus  Franciscus  produxit  multos  flores,  scilicet  sanctum  Ludo- 
uicum   regem   francie,  Elzearium   comitem   ariani,  qui  cum  beata  2o 
delphina  vxore  sua  in  matrimonio  iurauit  t  perpetuam  virginitatem. 
Item  sanctum  luonem  J  iuris  vtriusque  doctorem  presbyterumque  et 
confessorem  de  britania  minori,  qui  fuit  magne  deuocionis  et  con- 
templacionis  atque  miraculis  claruit ;  ac  semel  cum  missam  celebraret 
in  eleuacione  sacramenti  visus  est  globius  igneus  super  caput  eius.  25 
Item  beatum  lucensem  siue  lucencium  §  de  podio  bonai  cuius  capud 
ego  in  manibus  habui,  et  est  in  loco  nostro  qui  est  in  tuscia  super 
montem  imperialem,  ubi  est  eciam  corpus  eius.     Et  monasterium 
nostrum  appellat[Mr]  sancti  lucensis  siue  lucensii.§     Item  produxit 
sanctum  lucium  confessorem  qui  fuit  primus  sanctus  de  isto  tercio  30 
ordine  Et  sanctum  Nicholucium  de  senis  ac  beatum  lacobum  de  laude 
sacerdotem  et  miraculis  clarum,  Et  beatum  Petrum  Romanum  qui 
sub  soldano  fuit  |  martirizatus,  Sanctum  bonazicum  de  vulterra,  Et  [FoL  16r] 
beatum   Petrum   de  colle,  Ac  beatum  Alexandrum  de  perusio,   Et 

*  MS.  'Kalender'.  t  Printed  edit.  «  servavit '. 

J  MS.  *  Inonem  '.  §  Printed  edit.  '  Luchesium,  Luchesii'. 


56  The  Thirde  Order  of  Seynt  Franceys 

beatum  leonem  archiepiscopum  Mediolani,  Gualterium  episcopum 
triuisii,  Et  beatum  Richardum  episcopuin  fossombroni,  Ac  beatum 
alexandrum  magistrum  theologie  Et  beatum  Carolum  *  Ac  beatum 
Laudonem  de  monte  feltro,  Et  beatum  lohannem  de  vrbino,  Ac 
5  beatum  lohannem  de  Rauena  Et  beatum  torelum  de  pupio,  Ac 
beatum  bartolum  de  sancto  gemmanot  Et  beatum  petruin  pectinarium 
de  senis  Ac  beatum  Robertum  dominum  arimini,  Et  beatum  thoma- 
succium  de  fulgenio  prophetam  ac  miraculis  clarissimum :  similiter 
quo  ad  mulieres  produxit  Sanctam  elizabeth  filiam  regis  hungarie 

10  que  fuit  vxor  landegauii  ducis  lothoringie.  Item  sanctam  Rosain  de 
viterbio,  Sanctam  Margaretam  de  Cothona,  Sanctam  bonodonam  de 
bodio  bona  vxorem  sancti  luchesii,  Beatam  emilianam  de  florencia, 
Et  beatam  Glaram  de  monte  falcie  in  cuius  corde  inuentus  est 
sculptus  crucifixus  cum  omnibus  misteriis  passionis,  &  tres  parue 

J5  pille  in  eius  pectore  reperte   sunt  quarum  vna  tantum  ponderat 

quantum  due  et  quantum  omnes  tres  simul.     Et  non  plus  ponderant 

omnes  tres  simul  quam  vna  sola:   Per  quod  significatur  quod  ipsa 

[Fol.  16V]  habuit  continuam  memoriam  passionis   cristi  et  perfectam  |  fidem 

vnitatis  diuine  essencie  et  equalitatis  trium  personarum  diuinarum. 

20  Que  omnia  Ego  propriis  oculis  aspexi.  Item  beatam  elizabeth  im- 
peratricem  Romanorum  vxorem  caroli  quarti  regis  francorum  et 
Imperatoris  que  miraculis  coruscauit,  Et  beatam  blancam  reginam 
francie,  matrem  sancti  Ludouici  regis  francorum,  que  signis  et 
miraculis  claruit,  Et  beatam  meam  de  senis,  Et  beatam  paschalinam 

25  de  fulgineo,  Et  beatam  Michelinam  de  pensauro,  Ac  beatam  angelam 
de  fulgineo  que  duodecim  annis  quotidie  sumpsit  dominicum  corpus 
[nihil]  J  aliud  manducans  sed  illo  cibo  celesti  refecta  oracioni  et  con- 
templacioni  vacabat.  Item  beatam  beatricem  de  Rushonibus  comi- 
tissam  que  nostris  temporibus  fuit  et  a  septem  anm*s§  citra  mortua  est 

3°  multisque  miraculis  claruit  et  est  sepulta  Mulier  in  ecclesia  nostra 
sancti  angeli.  Vt  etiam  dicit  Magister  bartholomeus  pisanus  vbi 
supra  Iste  ordo  commendari  potest  de  nobilitate,  Nam  multi  magni 
homines  de  diuersis  regnis  christianitatis,  Comites,  Duces,  principes, 
barones  &  nobiles,  tarn  viri  quam  mulieres,  fuerunt  de  tercio  ordine 
[Fol.  17r]  beati  Francissi.  Inter  quos  vltra  superius  enarratos  |  fuit  ilia  Regina 
vngarie  que  fecit  monasterium  campi  regis  in  austria  Et  alia  regina 
vngarie,  mater  regis  ludouici ;  istum  quoque  habitum  induit  quedam 
Imperatrix  Constantinopolis,  Etvna  regina  cathalonie,  Etrex  lacobus 
dux  sarbundie,  &  Magister  raagnifici  Domini  lohannis  lacobi  de 

40  triulcio  Et  dominus  Bartholomeus  de  vignate  cuius  proaui  fuerunt 
Domini  ciuitatis  laudensis.  Et  dominus  lanzalotus  de  decio  iuris 

*  MS.  '  Caralum '.  f  MS.  '  gemmans '. 

J  MS.  <  vel '.  §  MS.  '  annos  '. 


The  Thirde  Order  of  Seynt  Franceys  57 

vtriusque  doctor  peritissimus  ac  lector  in  studio  papiensi  cum  aliis 
quasi  in[n]umerabilibus  *  Et  inbulla  que  incipit  *  Sacri  predicatorum 
et  minorum  ordines '.  que  aurea  appellatur  concessit  fratribus  et 
sororibus  tercii  ordinis  et  eoruui  congregacionum  oinnes  gracias  et 
priuilegia  que  vnquam  ipsis  fratribus  minoribus  per  sedem  aposto-  5 
licam  sunt  concessa  dummodo  eorum  statui  non  repugnant,  sicut 
est  predicare,  Confessiones  audire  et  huiusmodi.  Et  consequenter 
gaudeant  priuilegiis  omnium  fratrum  mendicancium,  sicut  ipsi  fratres 
minores  ut  per  eandem  bullam  patet  per  Sixtwnit  papam  quartum, 
ut  patet  in  parte  secunda  rosarii  Bernardini  de  &usti£  Sermone  10 
vicessimo  septimo. 

*  The  quotation  from  Bernardine  de  Bustis  ends  here. 
+  MS.  'Sixtam'. 
1  MS.  'Rusti'. 


NOTES 

1  Third  order  of  Seynt  Franceys  .  .  .  of  the  order  of  Penitentis.     This  title 
is  interesting  as  showing  the  earlier  as  well  as  the  later  name  of  the  Tertiaries. 
From  their  foundation  until  nearly  the  end  of  the  thirteenth  century  they 
were   known   in   ecclesiastical   documents  and  also  popularly  as  Fratres  de 
Poenitentia  or  Ordo  de  Poenitentia.   It  was  not  until  the  end  of  the  thirteenth 
century  that  the  title  '  Third  Order '  was  used  as  an  official  designation  of  the 
Franciscan  Tertiaries.      It  will  be  noticed  that  the  title,  though  appearing 
here  in  the  heading,  does  not  occur  anywhere  in  the  text  of  the  Bull  of 
Nicholas  IV  (1289).     For  full  discussion  of  this  topic  see  Mandonnet,  Les 
Eegles  et  le  gouvernement  de  V  Ordo  de  Pcenitentia  au  XIII6  siecle.     Paris, 
1902.     Pp.  194-5. 

2  Nicholas.     This  is  Nicholas  IV  (Hieronymus  of  Ascoli),  a  cardinal  and 
Bishop  of  Palestrina.     He  was  raised  to  the  Pontificate  on  February  15, 1288, 
and  occupied  it  until  April  4,  1292.     As  stated  at  the  end  of  this  Bull,  1289 
was  the  second  year  of  his  Pontificate.     Nicholas  was  himself  a  Franciscan : 
he  was  indeed  Minister  General  of  the  Order  from  1274  to  1279. 

3  None  heretike  or  suspect  of  heresy.     This  clause  indicates  the  fear  which 
the  Holy  See  entertained  lest  the  new  penitential  'fraternities',  which  were 
multiplying  rapidly  in  the  thirteenth  century,  might  become  heretical  and 
a  danger  to  the  Church.     Consisting  largely  of  lay  folk,  they  were  constantly 
liable  to  drift  into  conflict  with  the  hierarchy  and  even  to  lapse  into  heresy. 
Or  noysed  thereupon,  Latin  '  aut  etiam  infamatus '. 

4  After  the  cawcion  of  the  pleggis.     A  literal  translation  of  the  original 
'  secundum  exhibitam  pignoris  cautionem  *. 

5  W^ute  hem  thought, '  Unless  it  seems  to  them ',  i.  e.  to  the  ministers. 

6  Eny  oilier  approved  religion.     The  mediaeval  use  of  the  word  '  religion  ' 
is  more  limited  in  sense  than  the  modern  use.     It  implies  an  organized  branch 
of  religion,  a  religious  order. 

7  Price  of  the  clothe.     Tnis  chapter  shows  the  necessary  development  from 
the  primitive  simplicity  of  the  early  days.    In  R  1  it  is  prescribed  that  the  price 
of  the  cloth  must  not  exceed  six  '  solda '  of  Ravenna,  a  local  measure  which 
would  obviously  be  useless  for  general  use. 

8  Seint  Martin  lente,  often  referred  to  as  the  lesser  Lent,  was  the  period 
from  S.  Martin's  Day,  November  11  until  Christmas. 

9  Tyll  seint  Frauncys,  i.  e.  until  the  feast  of  S.  Francis,  October  4.     For 
note  on  substitution  of  this  feast  for  Michaelmas,  see  p.  32. 

10  Houseled  =  '  communicated '. 

11  Bearing  of  weapons.      This  was  one  of  the  points  which  brought  the 
'  Penitents  *  into  collision  with  the  secular  authorities.     They  were  thus  pre- 
vented by  the  Rule  from  taking  up  arms  in  merely  secular  disputes.     The 
creation  of  this  Order  and  others  with  similar  principles  was  one  of  the  factors 
which  contributed  to  the  breakdown  of  Feudalism. 


Notes  59 

12  Matyns  .  .  .  Comply n.     These  are  the  seven  canonical  hours,  Matins, 
Prime,  Terce,  Sext,  Nones,  Vespers,  and  Compline.     In  the  Latin  text  the 
*  hours '  are  enumerated  in  full. 

13  Deus,  in  nomine  tuo.     The  opening  words  of  Psalm  liv. 

14  Beati  inmaculati.     The  opening  words  of  Psalm  cxix. 

16  Legem  pone.     The  opening  words  of  verse  33  of  Psalm  cxix. 

16  Crede,  that  is  the  Apostles'  Creed. 

17  Miserere  mei  Deus,  i.  e.  Psalm  li. 

18  The  great  lent,  i.  e.  the  Lent  preceding  Easter,  in  contradistinction  to 
'  St.  Martin's  Lent '  or  '  the  lesser  Lent '. 

19  Absteyne from  solempne  otlies.      The  provisions  relating  to  the  taking  of 
oaths  appear  also  in  the  Capestrano  Rule  and  form   one  of  many  parallels 
with  the  Rule  of  the  Humiliati.      Whether  there  is  a  distinct  reference  here 
and   in  the  corresponding  chapters   of  Rl  to  the  Bull  Detestanda  is  dis- 
cussed on  p.  29.     R  2  and  R  3  go  further  than  R 1  in  extending  the  circum- 
stances for  the  taking  of  oaths  '  for  contractis  of  byeng  and  selling  and  of 
donacion ',  &c. 

20  Here  masse  euery  day.    In  this  respect  R  3  is  decidedly  stricter  than  R 1 ; 
for  under  R 1  the  Penitents  were  bound  to  hear  Mass  only  once  a  month. 

21  Storer.     Latin  '  massarius '  =  treasurer. 

22  Welthe  =  well-being.     Latin  «  salute '. 

23  Yf  eny  of  them  be  incorrigible.     It  will  be  noticed  that  the  provisions 
relating  to  '  incorrigible  brethren '  appear  twice,  here  in  chap,  xxiii  and  also 
in  chap.  xx. 

24  Reate.    A  town  in  Umbria  lying  between  Assisi  and  Rome.     It  has 
many  Franciscan  associations. 

25  XT'  Kalendes  of  Septembre  =  August   18.      For   note  on  'Kalender' 
see  p.  37. 

26  Seconde  yere  of  oure  pontificacion  =  1289.     Nicholas  IV  ascended  the 
Papal  throne  in  1288. 


Jefole 

of        • 


EDITED  FROM  A  XV  CENTURY  MS. 
(MS.  Bodl.  585) 

IN  THE  BODLEIAN  LIBRARY 

WITH    AN 

INTRODUCTION,  NOTES,  AND  GLOSSARY 

BY 

WALTER  W.  SETON,  M.A. 


INTRODUCTION 

THE  ORDER  or  S.  CLARE. 

THE  connexion  between  the  several  branches  of  the  great  move- 
ment in  the  life  of  the  Church,  the  Order  of  S.  Francis,  is  so 
intimate  and  close  that  it  is  almost  impossible  to  treat  of  any  one 
branch  of  the  Order  without  treating  of  the  others.  Most  parti- 
cularly is  this  the  case  when  the  Second  Order  or  Order  of  S.  Clare 
is  considered.  For  while  its  history  is  interwoven  with  that  of  the 
Third  Order  or  Order  of  Penitents,  its  history  is  quite  inseparable 
from  that  of  the  First  Order  or  Order  of  Friars  Minor. 

The  Order  of  S.  Clare  has  recently  been  the  subject  of  much  of 
the  most  valuable  research  which  has  been  carried  out  in  the  field 
of  Franciscan  Studies.  For  the  time  being  at  any  rate  Pere 
Livarius  Oliger,  0.  F.  M.,  has  in  his  two  articles  in  the  Archivum 
Franciscanum  Historicum*  'De  Origine  Regularum  Ordinis  S. 
Clarae,'  so  thoroughly  and  exhaustively  reviewed  both  the  materials 
and  the  criticism  based  upon  them,  that  a  restatement  of  the  whole 
case  is  superfluous  until  new  material  comes  to  light.  This  does  not 
imply  that  there  are  not  some  controversial  points  in  Pere  Oliger's 
statement  of  the  case,  to  certain  of  which  reference  will  be  made  later. 
Again,  Father  Cuthbert's  introduction  to  Mrs.  Balfour's  Life  and 
Legend  of  the  Lady  S.  Clare  reviews  very  clearly  one  particular 
aspect  of  the  Order,  viz.  the  life-long-  struggle  of  S.  Clare  to  keep 
alive  the  tradition  of  the  early  Franciscan  spirit  and  to  win  for  her 
whole  spiritual  family  the  Privilege  of  Poverty.  Nor  are  these  two 
works  the  only  ones  of  importance  in  connexion  with  the  story  of 
the  Clarisses.  Much  material  will  be  found  dealing  with  every 
aspect  of  the  subject. 

This  being  so,  it  appears  unnecessary,  in  presenting  an  edition  of 
the  particular  Rule  of  the  Second  Order  which  is  here  published,  to 

*  Tom.  v.     Fasc.  II  and  III.     An.  1912. 


64  Introduction 

restate  in  detail  the  facts  already  ascertained  or  to  reargue  the 
case.  It  will  be  sufficient  to  recapitulate  very  briefly  the  out- 
standing facts  up  to  the  year  1253  and  then  deal  in  greater  detail 
with  the  so-called  '  Isabella  Rule '. 

The  birthday  of  the  Order  was  Palm  Sunday,  1212,  when  Clare 
left  her  home  in  Assisi  and  in  the  Chapel  of  the  Porfciuncula  entered 
the  religious  life  as  a  follower  of  S.  Francis.  In  the  following 
year  she  was  placed  by  S.  Francis  in  San  Damiano  together  with 
a  small  band  of  sisters  who  had  already  followed  her  example. 
Whether  there  was  a  written  Kule  in  existence  between  1212  and 
1218  is  a  disputed  question,  but  at  any  rate  no  such  Rule  is  at 
present  known,  and  it  would  appear  more  probable  that  there  was 
nothing  more  than  a  '  formula  vitae '  given  to  S.  Clare  by  S. 
Francis,  which  is  found  quoted  in  the  later  Rule  of  1253:  Quia 
divina  inspiratione  fecistis  vos  filias  et  ancillas  altissimi  summi 
Regis  Patris  coelestis,  et  Spiritui  sancto  vos  desponsastis  eligendo 
vivere  secundum  perfectionem  sancti  Evangelii :  volo  et  promitto  per 
me  et  Fratres  meos  semper  hdbere  de  vobis  tanquam  de  ipsis  cur  am 
diligentem,  et  sollicitudinem  specialem. 

This  '  formula  vitae  '  is  important  because  it  contains  in  embryo 
two  of  the  most  vital  matters  in  the  history  of  the  Rule,  viz.  the 
'  evangelical  perfection '  or  Privilege  of  Poverty  and  the  dependence 
of  the  Clarisses  upon  the  Friars  Minor  and  their  identification  with 
the  Franciscan  Order. 

The  next  fact  of  consequence  is  that  in  or  about  1215  S.  Clare 
obtained  from  the  Pope  Innocent  III  an  oral  grant  of  the  so-called 
'  Privilege  of  Poverty '.  It  must  here  be  explained  what  was  the 
essential  feature  of  the  Privilege  of  Poverty  as  understood  and 
practised  by  S.  Francis  and  S.  Clare.  It  did  not  mean  merely 
that  they  personally  and  their  followers  individually  renounced 
private  property :  that  would  have  been  no  new  feature,  for  it  was 
one  quite  familiar  in  religious  life.  The  essential  feature  was  that 
property  was  not  to  be  held  by  the  community  as  a  whole  or  as 
a  corporate  body :  in  other  words,  the  community  was  to  be  depen- 
dent on  the  voluntary  gifts  of  the  faithful. 

The  first  extant  Rule  of  the  Clarisses  is  what  is  generally  known 
as  the  Hugoline  Constitutions,  so-called  because  they  were  drawn 
up  in  1219  by  Ugolino,  Cardinal  Bishop  of  Ostia,  under  authority 
granted  to  him  by  Honorius  III.  The  text  of  the  Hugoline 


Introduction  65 

Constitutions  will  be  found  in  a  Bull  of  Gregory  IX.*  The  aim 
of  these  Constitutions  was  to  bring  the  newly  formed  Order  more 
directly  under  the  authority  of  the  Curia  and  to  make  it  conform 
to  a  greater  extent  to  the  existing  religious  orders.  But  the  Con- 
stitutions deliberately  left  out  the  Privilege  of  Poverty,  and  indeed 
made  definite  provision  for  property  to  be  held  in  common  and 
inherited  by  each  house.  It  would  seem  that  after  the  return  of 
S.  Francis  from  the  East,  Ugolino  was  persuaded  by  him  to  modify 
the  Constitutions  in  the  case  of  S.  Clare's  own  house  of  San  Damiano, 
outside  Assisi,  by  recognizing  the  oral  grant  of  poverty  given  to  her 
by  Innocent  III,  but  this  concession  did  not  extend  to  the  case  of 
the  other  houses  of  the  Clarisses. 

The  Hugoline  Constitutions  remained  in  force  as  the  Rule  of  the 
Clarisses  from  1219  to  1247,  although  it  may  be  doubted  whether 
they  were  ever  really  observed  by  the  mother-house  of  San  Damiano 
or  indeed  by  certain  other  houses.  The  Papal  records  between 
those  dates  contain  numerous  Bulls  relating  to  the  Kule,  some 
addressed  to  S.  Clare  and  some  to  Blessed  Agnes  of  Prague.  It  may 
here  be  mentioned  that  probably  in  the  past  too  little  attention  has 
been  paid  to  the  part  taken  by  Bl.  Agnes  in  the  negotiations  with 
the  Holy  See  as  to  the  Privilege  of  Poverty. 

The  year  1247  was  marked  by  the  issue  of  a  new  Rule  by 
Innocent  IV,  contained  in  the  Bull  Cum  omnis  vera  Religio.± 
This  Rule  left  the  question  of  the  Privilege  of  Poverty  unaltered : 
there  was  still  provision  for  the  sisters  to  hold  property  in  common 
for  the  use  of  the  community.  It  marked  progress,  however,  in 
this  respect,  namely,  that  it  omitted  the  references  to  the  Benedictine 
Rule,  which  had  raised  scruples  in  the  minds  of  the  Clarisses  and 
of  which  more  will  be  said  later,  and  it  defined  their  position  as 
part  of  the  Franciscan  Order.  Thus  it  provides  that  they  are  to 
live  '  according  to  the  Rule  of  Saint  Francis  so  far  as  it  relates  ta 
three  things,  obedience,  surrender  of  private  property,  and  chastity'. 
In  the  profession  of  the  sisters  the  vow  is  made  c  to  God,  and  to 
Blessed  Mary  ever- Virgin,  to  Blessed  Francis  and  all  the  Saints '. 
But,  what  is  still  more  important,  the  care  of  all  the  houses  of 
Clarisses  is  handed  over  to  the  Minister  General  and  Provincials 
of  the  Order  of  Friars  Minor.  Such  then  was  the  second  Rule  of 
the  Clarisses. 

*  Sbaralea,  i.  263.  t  Sbar.  i.  476. 


66  Introduction 

The  year  1253  was  that  in  which  S.  Clare's  victory  was  won. 
Two  days  before  her  death,  viz.  on  August  9,  1253,  Innocent  IV 
issued  the  Bull  Solet  annuere*  which  gave  to  the  Order  of  Clarisses, 
not  at  San  Damiauo  alone  but  every  where,  the  long-coveted  Privilege 
of  Poverty.  Neither  the  individual  sisters  nor  the  congregations 
were  to  be  compelled  to  receive  or  inherit  property. 

S.  Francis  himself  had  died  in  1226,  i.e.  twenty-seven  years 
before  the  issue  of  this  third  Rule;  thus  during  more  than  a 
quarter  of  a  century  S.  Clare  had  stood  fast  for  the  primitive 
ideals  which  had  governed  S.  Francis  and  which  had  led  her  in 
the  beginning  into  the  path  of  complete  self-renunciation. 

Before  passing  on  from  this  point  to  the  later  history  of  the  Rule 
which  concerns  more  intimately  the  particular  version  here  published, 
it  is  necessary  to  turn  back  and  examine  in  somewhat  greater 
detail  one  aspect  of  the  question,  viz.  the  significance  of  the 
references  to  the  Benedictine  Rule  in  the  earlier  versions  of  the  Rule 
of  the  Clarisses. 

Ever  since  the  middle  of  the  eighteenth  century  the  question 
has  been  debated  whether  S.  Clare  at  her  profession  adopted  the 
Benedictine  Rule,  and  whether  and  if  so  in  what  sense  the  Clarisses 
in  the  early  history  of  the  Order  were  Benedictines.  Some  of  the 
outstanding  facts  are  these  : 

The  day  following  her  profession  S.  Clare  was  committed  by 
S.  Francis  to  the  Convent  of  S.  Paulo  near  Bastia,  which  followed 
the  Benedictine  Rule,  whence  shortly  afterwards  she  was  trans- 
ferred to  another  Benedictine  House,  S.  Angeli  de  Panso  on  the 
slopes  of  Mount  Subasio.  It  was  not  long,  however,  before  she 
was  brought  to  San  Damiano,  and  there  formed  the  community  of 
Poor  Ladies,  living,  as  far  as  can  be  ascertained,  in  accordance 
with  the  '  formula  vitae '  given  to  her  by  S.  Francis. 

As  has  been  seen,  the  first  known  form  of  the  Rule  of  the  Poor 
Ladies  is  found  in  the  Hugoline  Constitutions  of  1218—19.  Now 
these  Constitutions  contain  the  following  words  : 

'Regulam  Beatissimi  Benedict!,  in  qua  virtutum  perfectio  et  summa  discretio 
noscitur  instituta,  quae  et  a  sanctis  Patribus  a  principle  devote  suscepta  est,  et 
ab  Ecclesia  Koniana  venerabiliter  approbata,  vobis  concedimus  observandam 
in  omnibus,  in  quibus  eidem  vivendi  formulae  vobis  a  Nobis  tradttae,  cum 
adhuc  essemus  in  minori  officio  constituti,  contraria  minime  comprobatur.' 

*  Sbar.  i.  671. 


Introduction  67 

These  facts  Pere  Oliger  *  explains  by  referring  to  the  XHIth 
Canon  of  the  Lateran  Council,  which  had  been  held  in  1215  and 
which  required  that  no  new  '  religion '  should  be  founded  in  the 
Church,  but  that  those  who  felt  led  to  a  religious  vocation  should 
attach  themselves  to  one  of  the  already  existing  Orders,  e.g.  the 
Benedictine  or  the  Augustinian.     As  an  illustration,  he  asserts 
that  S.  Dominic  '  formaliter  Regulam  S.  Augustini  accepit'.     He 
infers  that  the  references  to  the  Benedictine  Rule  in  the  Hugoline 
Constitutions  and  in  the  later  Bulls  of  the  Holy  See  addressed  to 
8.  Clare  must  not  be  understood  to  imply  that  the  Poor  Ladies 
were  regarded  as  following  the  Benedictine  Rule  otherwise  than 
*  formaliter ',  that  is  as  a  kind  of  ecclesiastical  fiction.    It  is  of  course 
quite  true  that  Pope  Innocent  IV,  writing  to  Bl.  Agnes  of  Bohemia, 
had  ruled  that  the  obligation  in  respect  of  the  Benedictine  Rule 
implied  no  more  than  observance  of  the  vows  of  canonical  obedience, 
poverty,  and  chastity .t     On  the  other  hand  it  is  clear  that,  what- 
ever   interpretation   was    put    by   the    Curia   upon   the.  clauses 
requiring  observance  of  the  Benedictine  Rule  by  the  Poor  Ladies, 
however  much  its  significance  was  minimized  by  Innocent  IV,  the 
question  was  a  very  vital  and  acute  one  in  the  minds  of  the  Poor 
Ladies  themselves,  at  any  rate  at  Prague.     The  Bull  In  Divini 
timore  nominis,  already  mentioned,  makes  clear  that  it  was  issued 
because  Bl.  Agnes  had  written  to  the  Pope,  saying  that  the  words 
in  the  Rule  '  The  Rule  of  S.  Benedict ',  troubled  their  consciences, 
as  they  feared  that  by  attempting  to  serve  two  Rules  simultaneously 
they  were  committing  mortal  sin.     Nor  was  this  doubt  confined  to 
Bl.  Agnes  and  her  sisters  at  Prague.     For  in  August,  1244,  the 
Pope  sent  to  S.  Clare — whether  in  response  to  a  remonstrance 
from  her  or  not,  we  do  not  know — precisely  the  same  ruling  J  upon 
the  words  'The  Rule  of  S.  Benedict*  which  he  had  sent  in  November, 
1243,  to  Bl.  Agnes.    In  November,  1245,  the  Hugoline  Constitutions 
were  reaffirmed  in  the  Bull   Solet  annuere  addressed   to  all  the 
congregations   of   Poor   Clares,   and  still  the  observance  of  the 
Benedictine  Rule  is  required.     Reference  has  already  been  made  to 
the  Rule  of  Innocent  IV  of  1247  §  and  to  the  fact  that  from  this  Rule 

*  De  Orig.  Regul  Ordin.  S.  Clarae,  A.  F.  H.,  1912,  pp.  181-4,  203-5, 
446-7. 

•j*  Bull  In  Divini  timore  nominis,  Sbar.  i.  242. 

%  Bull  Cum  universitati  vestrae,  Sbar.  i.  350. 

§   Cum  omnis  vera  Religio,  see  p.  65. 

F  2 


68  Introduction 

the  references  to  the  Benedictine  Rule  disappear  for  the  first  time. 
That  Rule  was  probably  granted  in  response  to  representations 
made  by  S.  Clare  and  Bl.  Agnes,  for  the  Pope  refers  to  himself  as 
being  '  vestris  piis  precibus  inclinati ',  and  it  may  be  supposed  that 
one  of  the  matters  upon  which  they  petitioned  the  Holy  See — and 
this  time  successfully — was  the  elimination  of  the  reference  to  the 
Benedictine  Rule. 

This  repeated  protest  on  the  part  of  the  Poor  Ladies  themselves 
and  the  tone  of  the  responses  from  the  Holy  See  make  it  difficult 
to  accept  Pere  Oliger's  view  that  the  observance  of  the  Benedictine 
Rule  by  the  Clarisses  was  a  mere  formality,  and  that  it  must  not 
be  understood  as  having  constituted  a  real  obligation  ;  they  make 
it  hard  to  suppose  that  it  is  in  any  sense  comparable  with  S. 
Dominic's  relation  to  the  Augustinian  Rule.  One  illustration 
which  Pere  Oliger  himself  gives  seems  to  prove  rather  more  than  he 
intends  it  to  show.  He  quotes  the  case  of  the  Clarisses  of  Barcelona* 
who,  in  1514,  refused  to  be  reformed,  and  contended  that  they 
were  not  Clarisses,  but  in  reality  Benedictines,  giving  as  evidence 
for  this  the  Bulls  of  Innocent  IV,  in  which  they  were  bidden  to 
live  after  the  Rule  of  the  Holy  Father  Benedict ;  and  ultimately 
they  went  over  to  the  Benedictine  Order.  This  may  certainly 
show  the  confusion  which  arose  in  later  years  as  to  the  Rules 
which  governed  individual  Houses  of  Poor  Clares,  some  of  which 
had  no  desire  to  accept  the  settlement  of  1253  ;  but  it  also  proves 
that  the  Benedictine  character  of  the  Hugoline  Constitutions  was 
something  real  as  well  as  formal,  if  the  Sisters  at  Barcelona  were 
able  thus  successfully  to  appeal  to  the  Hugoline  Constitutions  to 
show  that  they  were  Benedictines  and  not  Franciscans.  Special 
emphasis  has  been  laid  here  on  this  matter  as  it  is  one  of  the  few 
doubtful  conclusions  among  those  reached  by  Pere  Oliger  in  his 
otherwise  most  valuable  treatise,  which  one  must  challenge. 

The  death  of  S.  Clare  in  1253  was  an  important  event  in  the 
development  of  the  Rule.  With  her  passed  away  one  of  the  last 
direct  links  between  her  Order  and  the  great  Founder.  It  is  true 
that  her  tradition  was  carried  on  for  more  than  a  quarter  of  a 
century  after  her  death  by  her  friend  and  correspondent,  Bl.  Agnes, 
who  died  in  1281/82.  But  the  years  which  followed  1253  were 
marked  by  a  falling  away  from  the  ideals  of  S.  Clare  in  the  Order 
*  Annibal  de  Latera.  Suppl.  ad  Bull.  Eome,  1780,  part  ii.  60. 


Introduction 


69 


generally,  rather  than  by  the  development  of  them  further.  Taking 
then  1253  as  a  fresh  starting-point,  we  find  the  Rule  formulated 
in  exact  accordance  with  the  life-long  desires  of  S.  Clare ;  the 
Privilege  of  Poverty  duly  granted  and  acknowledged ;  the  Clarisses 
occupying  their  spiritual  birthright  as  part  of  the  Order  of  S. 
Francis.  But  it  may  well  be  doubted  whether  all  the  Houses  of 
Poor  Clares  were  imbued  with  the  fervent  spirit  of  the  mother- 
house. 

The  next  stage  in  the  history  of  the  Rule  centres  around  a  new 
House,  which  did  not  regard  the  Privilege  of  Poverty  as  an  essen- 
tial feature  of  its  loyalty  to  S.  Clare.  It  was  in  1254  or  1255 
that  Blessed  Isabella,  sister  of  S.  Louis,  King  of  France,  founded 
in  the  Diocese  of  Paris  the  Monastery  of  Lougchamp,  known  more 
generally  as  '  Abbatia  Humilitatis  Beatae  Mariae '.  The  first 
stone  was  laid  by  S.  Louis  himself  on  June  10,  1256.  For  this 
new  House,  Isabella  did  not  desire  to  adopt  any  one  of  the  existing 
Rules  of  the  Clarisses,  but  her  plan  was  to  secure  the  Papal  appro- 
bation for  a  new  Rule  which  was  to  be  an  amalgam  of  previous 
Rules.  To  her  the  absolute  poverty  which  was  sought  after  by 
S.  Clare  was  too  hard  a  path  ;  she  was  content  that  the  sisters  of 
Longcharnp  should  hold  property,  which  was  to  be  administered 
for  them  by  a  Procurator  according  to  the  provision  made  by  the 
Rule  of  1247.  On  the  other  hand,  she  desired  to  incorporate 
provisions  making  clear  their  lineal  connexion  with  the  Franciscans 
and  placing  them  under  the  direction  of  the  Minister  General  and 
the  Provincials  of  the  Friars  Minor.  A  life  of  Bl.  Isabella  by 
Agnes  de  Harcourt  tells  us  that  the  new  Rule  was  drawn  up  by 
five  of  the  Friars  Minor  who  were  learned  masters  of  theology. 
The  names  given  by  Agnes  de  Harcourt  are  :  Prater  Bonaventura, 
frater  Guilielmus  de  Milletonne,  frater  Odo  de  Roni,  frater  Gode- 
fridus  de  Vierson,  frater  Guilielmus  de  ffarcombour. 

According  to  Pere  Oliger  this  Rule  was  approved  by  Alexan- 
der IV:  later,  namely  on  July  27,  1263,  it  was  confirmed  with 
some  alterations  by  Urban  IV  in  the  Bull  Religionis  auginentum* 
Still  later,  the  Rule  thus  prepared  under  the  supervision  of  Bl. 
Isabella  was  slightly  modified  by  Boniface  VIII,  and  it  is  the 
English  version  of  this  Rule  as  revised  by  Boniface  VIII  which  is 
here  published. 

*  Sbar.  ii.  477. 


70  Introduction 

It  was  for  some  time  believed  that  the  text  of  the  Rule  as 
originally  approved  by  Alexander  IV  was  no  longer  in  existence. 
That  was  the  view  expressed  by  Sbaralea  in  his  publication  of 
vol.  ii  of  the  Bullarium  Franciscanum  in  which  Religionis  aug- 
mentum  is  contained.  The  same  view  has  been  quite  recently 
repeated  by  Pere  Oliger,  who  in  his  work  already  mentioned, 

writes : 

Opus  quinque  Magistrorum  primwrn,  approbatum  est  ab  Ale- 
xandra IV,  cuius  tamen  diploma  non  superest. 

Pere  Oliger  appears  to  have  overlooked  the  fact  that  Sbaralea 
himself  had  by  the  time  he  published  his  third  volume  discovered 
an  original  autograph  copy  of  the  Bull  of  Alexander  IV  with 
the  leaden  seal  in  the  Archives  of  the  Convent  of  Holy  Cross,. 
Florence:  the  Bull,  which  is  dated  February  2,  1259,  has  the 
following-  ending : 

Explicit  Regula  Humilium  Ancillarum  Gloriosissimae  Mariae 
Virginia  Matris  Dei,  quam  Frater  Mansuetus  de  Ordine  Fratrum 
Minorum  de  mandato  Summi  Pontificis  et  Cardinalium  quorum- 
dam  diligenti  consilio  composuit  et  dictavit. 

Now  the  name  of  Frater  Mansuetus  does  not  occur  among  the 
names  of  the  five  masters  of  theology  who,  according  to  Agnes  of 
Harcourt,  prepared  the  Rule.  Further,  Agnes  states : 

Prae  ceteris  volebat  ut  sorores  abbatiae  nominarentur  ( sorores 
minor es ',  neque  ullo  modo  Regula  illi  sufficere  poterat,  nisi  istud 
nomen  illi  fuisset  insertum. 

Now  the  name  sorores  minores  is  precisely  one  of  the  alterations 
made  by  Urban's  Bull  Religionis  augmentum  upon  the  work  of 
Alexander  IV. 

'  And  we  ordeynid  and  establissin  f>at  J>is  rule  be  clepid  from 
)?is  time  forf>e  Menoressis  enclosid.'  * ;  whereas  in  the  Bull  of 
Alexander  IV  the  name  Sorores  Minores  does  not  occur  and  the 
sisters  are  called  Sorores  Ordinis  Humilium  Ancillarum  Beatissimae 
Virginis  Gloriosae.  The  inference  is  obvious.  The  Bull  approved 
by  Alexander  IV  in  1259  is  anterior  to  the  one  composed  by  the 
five  Masters  of  Theology,  and  was  probably  composed  not  by 
them,  but  by  one  Frater  Mansuetus  by  the  direction  of  the  Pope. 
It  must  be,  however,  admitted  that  the  only  evidence  for  this 
theory  is  the  unique  copy  of  the  Bull  mentioned  by  Sbaralea  and 
*  See  p.  81,  1.  26. 


Introduction  71 

reprinted  also  by  Flaminius  Annibal  in  his  Supplement  to  the 
Bullarium. 

The  first  sisters  of  the  Monastery  of  Longchamp  came  apparently 
from  the  House  of  San  Damiano  at  Rheims,  as  is  shown  by  a  Bull 
of  Alexander  IV  dated  from  Anagnia,  February  12,  1259,  i.e.  just 
ten  days  before  the  Bull  which  first  approved  the  Isabella  Rule. 
It  appears  that  the  Isabella  Eule  never  had  a  very  great  vogue 
outside  France.  It  was  soon  superseded  to  a  great  extent  by  the 
Urbanist  Eule  of  1263.  Pere  Oliger  refers  to  only  one  House  in 
Italy  adopting  this  Eule,  and  he  makes  no  reference  at  all  to  the 
English  colony  which  will  be  described  later.  There  is,  however, 
one  other  House,  following  the  Isabella  Rule,  which  has  an 
interesting  link  with  the  manuscript  here  published,  and  that  is 
the  Monastery  of  S.  Catherine  of  Provence.  A  Bull  of  Urban  IV, 
dated  June  22,  1264,  states  in  the  preamble  that  the  Rule  granted 
by  Alexander  IV  to  Longchamp  had  been  revised  by  Cardinal 
Simon  de  Bria,  and  that  he  (Urban)  was  moved  to  this  revision 
by  the  King  of  Navarre  (Carissimi  in  Christo  filii  nostri  Regis 
Navarre  illustris  precibus  inclinati).  This  King  of  Navarre  was 
Henry  III,  who  died  in  1270,  and  was  the  first  husband  of  Blanche, 
whose  part  in  bringing  the  Clarisses  to  London  will  appear  later. 

In  order  to  complete  this  brief  sketch  of  the  development  of  the 
Eule  of  the  Clarisses,  reference  must  be  made  to  the  final  Eule, 
which  also  was  issued  by  Urban  IV  in  1263.  The  Bull  Beata 
Clara*'  of  October  18,  1263,  approved  a  new  Rule  written  by 
Cardinal  Caietanus,  the  Protector  of  the  Order.  The  new  Eule  is 
to  a  large  extent  a  compilation  based  on  the  previous  Rules,  and 
among  other  innovations  it  abolishes  the  various  names  by  which 
the  Sisters  had  come  in  process  of  time  to  be  known,  and  gives  to 
the  whole  Order  the  name  of  the  '  Order  of  S.  Clare  '. 

This  Eule  became  the  final  and  authoritative  Rule,  and  has  not 
since  then  been  superseded. 

THE  ENGLISH  VERSION  OF  THE  RULE. 

The  English  version  of  the  Rule  of  the  Second  Order  or  '  Menou- 
resses  enclosid  'is  contained  in  MS.  Bodl.  585  =  2357  in  the 
Bodleian  Library.  The  volume,  which  consists  of  104  leaves  of 

*  Sbar.  ii.  509. 


72  Introduction 

parchment,  is  made  up  of  two  separate  MSS.  bound  together. 
Both  MSS.  were  apparently  written  in  England  in  the  fifteenth 
century. 

The  first  MS.  in  the  volume  is  in  Latin,  and  contains  : 

Fol.  lr-47v.  Tractatus  de  vita  et  nobilitate  et  marturio  sanctorum 
Albani  et  Amphibali  de  quodam  libra  gdllico  excerptus  et  in  latinum 
translatus. 

Fol.  18v-47r.  De  Granario  magistri  lohannis  Wetanstede. 

At  folio  48r  the  second  MS.  begins.  It  is  written  in  English  in 
a  neat  and  legible  book-hand. 

Fol.  48r-72r  contain  the  Kule  of  the  Clarisses  which  is  here 
published.  It  is  divided  into  chapters  or  sections  of  varied 
length,  and  each  chapter  is  begun  with  a  finely  illuminated 
Capital.  There  are  no  other  illuminations,  and  otherwise  the 
writing  is  entirely  in  black. 

Following  immediately  after  the  Rule,  and  contained  in  folios 
72r-101r,  is  a  treatise  by  the  same  hand,  and  clearly  forming  part 
of  the  same  Manuscript,  consisting  of  instructions  relating  to  the 
ordering  of  the  services. 

The  Manuscript  measures  219  mm.  by  143  mm.,  and  is  bound 
in  limp  vellum. 

The  Catalogue  *  gives  the  information  that  the  second  MS.  was 
presented  to  the  Bodleian  Library  by  Charles  Howard,  Earl  of 
Nottingham,  in  1604. 

Fortunately  it  is  possible  to  determine  practically  with  certainty 
the  particular  convent  for  which  this  MS.  was  written. 

The  Rule  which  it  contains  is,  as  has  already  been  stated,  sub- 
stantially the  Rule  of  Blessed  Isabella  of  1263.  The  fact  that  the 
language  of  this  version  is  English  indicates  that  it  was  written 
for  use  in  an  English  convent.  The  fact  that  it  is  the  Isabella 
Rule  and  not  the  ordinary  Urbanist  Rule  (also  of  1263)  would  lead 
us  to  expect  that  it  would  belong  to  a  daughter-house  of  the 
Monastery  of  Longchamp  in  the  Diocese  of  Paris. 

The  opening  words  of  the  Rule  are  sufficient  in  themselves  to 
establish  the  connexion  with  this  celebrated  religious  house. 

The  house  in  question  is  none  other  than  the  former  convent  of 


*  Summary   Catalogue  of  Western   MSS.   in  the  Bodleian   Library,  by 
F.  Madan  and  H.  H.  E.  Craater,  1912 


Introduction  73 

Clarisses  or  '  Minoressis  '  just  outside  the  walls  of  the  City  of 
London,  near  Aldgate,  in  the  street  now  known  as  '  Minories '. 
A  very  full  account  of  the  house,  its  foundation,  history,  and 
ultimate  dissolution,  is  contained  in  a  paper  read  by  Dr.  Fly  before 
the  Society  of  Antiquaries,  June  23,  1803.*  An  account  is  also 
given  in  Dugdale's  Monasticon  Anglicanum  under  the  general 
heading  of  Franciscans  in  England,  and  also  in  Tanner's  Notitia 
Monastica.  A  more  modern  account  will  be  found  in  the  Victoria 
History  of  London  (1909),  edited  by  William  Page,  vol.  i, 
pp.  516-19. 

It  has  generally  been  held  the  first  colony  of  Clarisses  was 
brought  over  to  England  from  the  Diocese  of  Paris  from  Longchamp 
by  Blanche,  widow  of  the  King  of  Navarre,  and,  later,  wife  of 
Edmund,  Duke  of  Lancaster,  brother  of  King  Edward  I.  She  was 
the  daughter  of  Robert,  Count  d'Artois  and  Maud  of  Brabant. 
The  earliest  record  relating  to  this  colony  of  Clarisses  is  a  charter 
of  Edward  I  authorizing  his  brother  Edmund  to  convey  a  parcel 
of  land  given  by  Thomas  de  Bredstrete  in  the  parish  of  S.  Botolph 
outside  Aldgate  : 

dilectis  nobis  in  Christo  monialibus  de  ordine  Minorum,  quae 
per  nobilem  doniinam  Blancam  reginam  Navarrae,  consortem  eius- 
dem  fratris  nostri,  in  Angliam  sunt  venturae,  et  infra  regnum 
nostrum  moraturae,  ac  Deo  et  beatae  Mariae  ac  beato  Francisco 
serviturae.^ 

This  document  is  dated  from  Westminster,  June  28,  1293,  and 
shows  that  at  that  time  the  Sisters  were  about  to  arrive,  but  had 
not  done  so. 

There  is,  however,  some  reason  to  suppose  that  the  Convent  was 
in  existence  at  least  twelve  years  earlier.  Sbaralea  gives  a  Bull 
of  Martin  IV  Loca  Sanctorum  omnium, I  dated  October  9,  1281, 
addressed  to  all  the  Faithful  and  granting  an  indulgence  of  one 
hundred  days  to  those  visiting  this  church  (among  others)  on  the 
Sunday  after  Ascension  Day  and  its  Octave.  As  this  was  a  some- 
what exceptional  privilege,  it  seems  improbable  that  it  would 
have  boen  conferred  on  the  church  immediately  after  its  founda- 

*  Archaeoloffia,  vol.  xv,  section  viii,  pp.  92-113. 

f  Monumenta  Franciscana,  ed.  Brewer  (Rolls  Series),  Appendix  xxviii, 
p.  625. 

±  Sbar.  iv.  339. 


74  Introduction 

tion,  and  so  probably  both  Church  and  Convent  were  in  existence 
a  good  deal  earlier  than  1281.  Moreover,  the  House  is  mentioned 
in  the  Taxatio  of  Pope  Nicholas  about  1291.* 

The  first  Abbess  of  the  English  house  was,  according  to  Dr.  Fly, 
Isabella  de  Lille  and  the  second  Joanne  de  Nevers,  both  French 
names,  which  are  a  further  indication  of  the  French  parentage  of 
the  '  Minories '. 

Six  Papal  Bulls  are  extant  relating  to  the  Convent  of  the 
Minories,  up  to  and  including  the  reign  of  Boniface  VIII. 

The  first  is  dated  September  13,  1294,f  and  reminds  the  Sisters 
of  certain  privileges  to  which  they  were  entitled,  and  of  which 
apparently  they  were  not  availing  themselves. 

The  other  five  belong  to  the  reign  of  Boniface  VIII. 

The  second,  Vestrae  religionist  of  April  6,  1295,  grants  to  the 
'  Minoressis '  a  church  which  is  in  the  patronage  of  Edmund, 
brother  of  the  King,  subject  to  the  reservation  of  a  portion  of  its 
income  for  the  support  of  the  vicar. 

The  third,  dated  July  3,  1295,§  confines  the  convent  to  the 
'  inclosid  Minoresses '  who  observe  the  Rule  that  prevails  in  the 
monastery  of  the  Humility  of  S.  Mary  in  the  Diocese  of  Paris. 

The  fourth,  Romana  Ecclesia,  dated  August  31,  1295,  places 
the  Convent  under  the  direct  jurisdiction  of  the  Roman  See,  and 
removes  it  from  that  of  the  Bishop  of  London.|| 

The  fifth,  Religiosam  vitamfl  dated  March  13,  1296,  commands 
that  the  Sisters  are  to  be  protected,  and  confirms  their  privileges 
and  possessions. 

The  sixth,  Petitio  vestra**  dated  March  3,  1298,  gives  the 
Minoressis  permission  to  take  possession  of  the  church  of  Hertindon, 

*   Victoria  History  of  London,  ed.  W.  Page,  vol.  i,  p.  516. 

t  Dr.  Fly  and,  following  him,  the  later  editions  of  Dugdale  attribute  this 
Bull  to  Boniface  VIII,  in  spite  of  the  date :  but  Boniface  did  not  become  Pope 
until  December  1294.  I  have  been  unable  to  trace  this  Bull  in  Potthast  or 
Sbaralea.  If  it  is  rightly  dated,  it  must  belong  to  the  reign  of  Celestine  V. 

J  Sbar.  Suppl.  p.  203. 

§  This  is  apparently  the  same  as  the  Bull  given  by  Potthast,  LaudaUlis 
sacra  religio  24359,  which  is  a  re-issue  of  an  earlier  Bull  (Pott.  24346) 
addressed  to  all  Houses  of  Clarisses,  relieving  them  of  the  obligation  of  tenths. 

||  Sbar.  iv.  365.  Both  Dr.  Fly  and  The  Victoria  Hist,  of  London  in- 
accurately assign  this  Bull  to  August  1294,  when  Boniface  VIII  was  not  yet 
Pope. 

%  Sbar.  iv.  385.  **  Sbar.  iv.  462. 


Introduction  75 

of  which  Edmund  was  patron,  notwithstanding  the  fact  that  the 
revenues  of  that  church  exceeded  40  marks  a  year. 

The  Bodleian  MS.  makes  clear  that  the  Rule  used  in  the  London 
Convent  was  the  Isabella  Rule,  but  in  some  details  revised  by 
Boniface  VIII.  It  will  be  observed,  for  example,  on  fol.  52r  (p.  84), 
that  in  the  vow  of  profession  the  sister  undertakes  '  to  lyve  after 
Ipe  rule  of  myne  lorde  )?e  apostle  Boneface  J>e  eytij?  correctid  and 
approuid  \  whereas  in  the  Rule  as  issued  in  1263  she  undertook 
to  live  according  to  '  the  rule  granted  to  our  order  by  the  Lord 
Pope  Alexander  IV  and  corrected  and  approved  by  the  Lord  Pope 
Urban  IV.  Again,  in  the  Appendix  to  the  Rule  on  fol.  75V 
(p.  100)  the  following  sentence  occurs  : 

'And  $it  as  we  recordin  oure  blessid  predecessoures  pope 
boneface  Ipe  VIII  ]?at  after  a  constitucioun  bi  hem  ordeynid  vppoii 
f>is  same  religioun  vnder  vertuous  rule,  j?at  alle  the  Sustris  schulden 
dwelle  and  abide  vnder  stedefaste  and  perpetuel  closinge/  &c. 

In  this  sentence  the  word  '  pope '  is  rubbed  out,  and  the  words 
'  boneface  f>e  VIII '  are  crossed  through. 

Another  document  relating  to » the  'Minories'  belongs  to  the 
year  1296,  when  King  Edward  I  confirms  a  grant  of  ten  acres  of 
land  de  dominico  suo  in  campo  de  Hertindon  in  comitatu  Derbiae 
made  by  his  brother  Edmund  to  dilectis  nobis  in  Christo  abbatissae 
de  gratia  Beatae  Mariae  ordinis  Sanctae  Clarae  extra  mures 
Londoniae  et  eiusdem  loci  sororibus  Deo  ibidem  servientibus. 

The  house  was  surrendered  to  Henry  VIII  by  Elizabeth  Savage, 
the  last  Abbess,  in  1539,*  and  in  1540  the  site  was  granted  by 
the  King  to  the  Bishop  of  Bath  and  Wells.  It  appears,  however, 
at  a  later  date  to  have  reverted  to  the  Crown.  In  1797,  according 
to  Dugdale,  a  fire  took  place  in  the  neighbourhood  which  exposed 
to  view  larger  remains  of  the  conventual  offices  than  had  before 
been  visible. 

So  far,  then,  as  the  history  of  the  Bodleian  MS.  is  concerned, 
it  appears  probable  that  it  remained  in  the  Convent  of  the 
Minories  until  its  dissolution  in  1539.  Reference  has  already 
been  made  to  the  fact  that  the  Manuscript  was  presented  to  the 
Bodleian  Library  in  1604  by  Charles  Howard,  Earl  of  Nottingham. 
Now  it  appears,  from  information  courteously  supplied  by  the 
authorities  of  the  Bodleian  Library,  that  Charles  Howard  presented 
*  Wriothesley,  Camden  Soc.  i.  94. 


76  Introduction 

also  sixteen  other  MSS.  and  thirty-four  printed  books ;  of  the 
seventeen  MSS.,  all  except  five  can  be  proved  to  have  come  from 
the  Library  of  King  Henry  VIII,  and  MS.  Bodl.  585  is  among 
these  five.  Other  sources  from  which  Charles  Howard's  books 
came  are  the  Libraries  of  Cranmer,  of  Sir  Thomas  Coppley,  and 
of  William  Devenishe,  but  there  is  nothing  to  connect  MS.  Bodl. 
585  with  any  one  of  these.  On  the  whole,  it  would  appear  prob- 
able that  the  MS.  came,  like  the  majority  of  Charles  Howard's 
MSS.,  from  the  Library  of  King  Henry  VIII.  It  may  accordingly 
be  reasonably  supposed  that  the  MSS.  of  the  Convent  of  the 
Minories  passed  into  the  hands  of  the  King  in  1539  at  its  dis- 
solution. 

There  is  further  evidence  that  the  MS.  remained  in  conventual 
hands  until  the  dissolution.  In  every  case  where  the  words  '  pope ' 
or  '  papal '  occur  in  the  MS.  they  have  been  either  erased  or 
crossed  through  with  a  pen.  It  is  known  that  about  1536  the 
King  issued  an  order  requiring  such  erasures  to  be  made  in  the 
service-books  and  other  MSS.  in  the  possession  of  religious 
houses.  Gairdner*  gives  an  interesting  illustration  of  the  way 
in  which  this  order  was  received.  Sir  William  Sherbourne,  the 
parish  priest  of  Woburn  Chapel,  was  rebuked  by  the  Abbot, 
Robert  Hobbes,  for  using  a  knife  to  rase  the  Pope's  name,  telling 
him  to  do  it  with  a  pen,  for  'it  will  come  again  one  day'.  The 
following  year  (1538)  the  said  Abbot  was  hanged  on  an  oak-tree 
before  the  gate  of  his  own  Abbey.  The  erasures  made  so  thoroughly 
in  MS.  Bodl.  585  point  to  the  fact  that  it  was  in  1536-7  in  the 
hands  of  its  original  owners,  who  executed  the  royal  command. 
It  is  interesting  to  note  that  in  cases  where  the  word  '  apostle '  is 
used  as  referring  to  the  Pope,  the  word  is  not  erased,  probably 
because  it  was  misunderstood. 

An  examination  of  the  English  version  shows  that  it  is  probably 
a  translation  from  a  French  version  of  the  original  Latin,  and, 
moreover,  by  no  means  a  good  translation.  Throughout,  the 
translator  slavishly  follows  the  original  text,  both  in  the  construc- 
tion of  the  sentences  and  in  the  choice  of  words.  In  many  cases 
it  is  quite  clear  that  the  translator  has  entirely  failed  to  under- 
stand the  original,  and  consequently  the  English  makes  no  sense. 
In  editing  the  text,  where  the  sense  can  be  rectified  by  the  addition 
*  Lollardy  and  the  Reformation  in  England,  vol.  ii,  p.  135. 


Introduction  77 

or  alteration  of  a  word  or  two  (e.  g.  sometimes  by  the  addition  of 
a  negative !),  this  has  been  done ;  but  in  cases  where  the  sense 
cannot  be  restored  without  entirely  rewriting  the  sentence,  it  has 
been  deemed  best  to  leave  it  uncorrected  and  to  give  the  Latin 
text  in  the  notes.  This  applies,  in  particular,  to  the  first  six  folios, 
which  are  especially  bad. 

It  remains  to  say  something  in  conclusion  about  the  material 
which  forms  an  Appendix  to  the  Rule  in  the  Bodleian  MS.  It 
follows  on  to  the  Rule  itself  without  a  break,  and  is  in  the  same 
hand  as  the  Rule.  It  will,  however,  readily  be  seen  that  it  is  not  one 
document,  but  a  compilation  of  two  or  more  documents.  The  first 
part,  from  fol.  72V  to  fol.  78V  (to  '  wifowte  any  variaunce  or  lettinge ') 
is  clearly  a  Papal  document ;  it  would  appear  to  be  a  portion  of 
a  Bull  containing  a  confirmation  of  the  Rule  and  some  modifications 
of  its  practice.  It  contains  some  material  which  also  forms  part 
of  the  Rule  itself  in  other  words.  The  reference  to  '  pope  boiieface 
fe  viii '  on  fol.  75V  as  a  predecessor  may  suggest  that  this  Bull  was 
the  work  of  Benedict  X,  but  it  does  not  necessarily  follow  that 
the  immediate  predecessor  is  meant.  No  Bull  containing  this 
material  is  found  either  in  Potthast  or  in  Sbaralea's  Bullarium 
Franciscanum.  The  material  beginning  on  fol.  78 v :  'At  alle  j?e 
houres ',  is  not  in  the  form  of  a  Papal  Bull,  and  consists  of  regula- 
tions setting  out  the  practice  of  the  Convent.  Towards  the  end. 
viz.  on  fol.  100V,  it  drifts  into  the  first  person  narrative.  'We 
make  vtas  of  Noel ' ;  the  same  happens  earlier  on  fol.  80V  '  til  we 
sey  Fidelium  animae ',  but  in  the  context  this  looks  like  a  slip  for 
'  ]?ey '.  There  is,  at  present,  no  further  evidence  as  to  the  author- 
ship or  provenance  of  the  material  forming  the  Appendix. 

The  Editor  wishes  to  record  his  great  indebtedness  to  Mr.  A.  Gr. 
Little,  Chairman  of  the  British  Society  of  Franciscan  Studies, 
who  called  his  attention  to  the  Bodleian  MS. ;  to  Dr.  R.  W. 
Chambers,  who  has  given  much  help  in  revising  the  text;  and  to 
Mrs.  Geoffrey  Tomes,  who  made  the  transcript  of  the  text  from  the 
MS.  with  great  skill  and  accuracy. 


78 


BIBLIOGKAPHY 

Bergidn.     La  Bienheureuse  Isabella  de  France.     Grenoble,  1899. 

Brewer,  J.  S.     Monumenta  Franciscana.     (Rolls  Series.)     Appendices  xxv, 

xxvii,  xxviii,  pp.  622-6. 
Cozza-Luzi.     Chiara  di  Assisi  secondo  alcune  nuove  scoperte  e  document!. 

Rome,  1895. 
CutJibert,  Father.     Introduction  to  Mrs.  Balfour  s  Life  and  Legend  of  the 

Lady  Saint  Clare.     London,  1910. 
Cuthbert,  Father.     Life  of  Saint  Francis   of  Assisi.     Book  ii,  chapter  iv. 

London,  1912. 
Duchesne,  H.  Gaston.    Histoire  de  1'Abbaye  Royale  de  Longchamps.     Paris, 

1906. 
My,  Dr.    Article  in  Archaeologia,  vol.  xv,  section  viii,  pp.  92-113.    London, 

1803. 

Gqffin.     La  Vie  et  Legende  de  Madame  Saincte  Claire.     Paris,  1907. 
Heiiribucher ,  Max.     Die  Orden  und  Kongregationen  der  katholischen  Kirche. 

Paderborn,  1902.     Vol.  2,  pp.  475-89. 
Jorgensen,  J.     Saint  Francis  of  Assisi :   A  Biography.     Book  II,  chapter  v. 

London,  1912. 
Lemmens,  Fr.     Die  Anfange  des  Klarissenordens.     Ro'mische  Quartalschrift, 

t.  xvi,  p.  97  ff. 
Lempp,  E.     Die  Anfange  des  Klarissenordens.     Zeit.  fiir  Kirchengeschichte, 

t.  xxiii,  pp.  626-9. 

Locatelli.     Ste  Claire  d'Assise.     Rome,  1899-1900. 
Oliger,  Pere  Livarius.    De  Origine  Regularum  Ordinis  S.  Clarae.    Archivum 

Franciscanum  Historicum.    Tom.  v.    Fasc.  II  and  III.    An.  1912.    (Qua- 

racchi.) 

Pennacchi,  F.    Legenda  Sanctae  Clarae  Virginis.     Assisi,  1910. 
Robinson,  Father  Paschal.     Life  of  Saint  Clare.     1910. 
Robinson,  Father  Paschal.    The  Rule  of  St.  Clare  and  its  Observance  in  the 

Light  of  Early  Documents.     Philadelphia,  1912. 
Robinson,  Father  Paschal.     The  Writings  of  St.  Clare  of  Assisi.     Archivum 

Franc.  Histor.     Tom.  III.     Fasc.  III.     An.  1910.     Quaracchi. 
Sbaralea.     Bullarium  Franciscanum,  1759:    with  supplement  of  Flaminius 

Annibal,  1/80. 
Seraphicae  Legislations  Textus  Originates,  p.  74  ff.  and  p.  274  ff.     (For  the 

Rule  and  Testament  of  S.  Clare.)     Quaracchi,  1897. 

Wauer,  E.     Entstehung  und  Ausbreitung  des   Klarissenordens.     Leipzig, 
1906. 


THE  KEWLE  OF 

SUSTRIS  MENOURESSES  ENCLOSID 


[Note. — The  Reader  is  referred  to  the  note  on  p.  44  for  an  ex- 
planation of  the  practice  with  respect  to  contractions,  italics,  and 
brackets  in  this  text.] 


of  fmiaiuiti*  of  suo- 


DionlV  of  pans,  c^trtmf  •.fblrfl^ 

Of  ye  ^oJWp.ffb^iWliWi^f  Wf  piHTl|,lfi)i 

^f  inojf 


lltrni  r  nnviito  ppliflpp  of  fuuHw.  |;rtf 
of  fljiuip  tP-pjofitr.  7  ino  fbj  pat  IBI>. 


tdib"  of  good  lurrhritntfomgr.  twiAf 
rtjl  midmgrftfndiiydto  pr  fn^l»Hnoiif 
'  of  putr.tor  fpnf  m  mftr »f  nourl  lun^r 
t>f  ifivuim*  to 


piofririiiii  HI  o  mir  nioii  dhv  ml\oit\ 


FOLIO  48  r.  OF  MS.  BODL.   585. 


THE  EEWLE  OF 
SUSTEIS  MENOUEESSES  ENCLOSID 

URban l  *  bisschop  seruaunt  of  seruauntis  of  god,  to  his  bilouid  [Fol.  48r] 
dowtris  in  crist,  Ipe  Abbes  &  Ipe  couent  of  sustris  Menowressis 
enclosid  of  J>e  monestre  of  oure  ladi  of  fe  diocise  of  Paris,  Greting 
&  blessynge  of  Ipe  apostle.     For  as  moche  we  purchasin  Ipe  more 
willi[V^Z2/e]}>e  encrese  of  religioun,  as  bi  fat  f  e  continementis  of  owre  5 
lorde  been  encresid,  &  f  e  helfe  of  sowles  f ereof  comif  to  profite  ; 
And  for  fat  wif  owte  dowte,  Alisaunder2  popef  oure  predecessour  of 
good  werke  recordinge,  condescendinge  &  enclinyd  to  }>e  supplica- 
cions  of  oure  dere  sone  in  criste  ]>e  nobel  kinge  of  Frauns 3,  to  alle 
f  e  hende  maydenis  of  Ihesu  criste  fis  worlde  forsakinge  &  doinge  10 
professioun  in  owre  monestre  4  whoche  ys  enfayrid  of  so  noble  name 
of  f  e  me|kenesse  of  blessid  marie,  f  e  whoche  Minster  whan  hit  was  [Fol.  48T] 
nyew  made  none  body  f  er  was  dwellinge,  as  hit  is  sayde,  grauntid 
f  e  rule  whoche  ys  writyn  here  after  for  to  holde  &  kepe  perpetueli 
in  f  e  same  mynster,  and  beene  clepid  bi  f  e  name  of  sustris  enclosid 5.  15 
And  werevpon  alle 6  Hit  was  to  us  prayde  lowli  bi  f  e  same  kyng  that 
[we]  Ipe  forseyde  rewle  in  some  chapitres  diden  amende,  &  fat  [we]  \ 
schulden  take  bysines,  f  orw  beningnite  of  apostle  to  put  to  at  f  e 
schewinge  of  fis  rewle  ]>e  name  of  meneres  .  And  than  [we]§ 
enclinid  to  Ipe  preyeres  of  f  e  same  kynge,  f  e  same  rule  by  owre  20 
louid  sonne  Symon  Deutre 7  preest  Cardinal  of  pe  title  of  seynt 
Cecile  did  amende,  so  f>at  it  was  ||  done  as  it  was  in  name 8.     But 
nameli  f>at  ye  same  mynster,  as  hit  is  aboue  sette,  haue  worschippid 
]>e  house  of  humilite  of  oure  |  ladi  &  f>at  f>is  rewle  may  be  fayrid  bi  [Fol.  49r] 
J>e  profits  of  Ipe  same  humilite,  to  j?e  name  of  Ipe  sayde  rule,  we  25 
sette   to   ]>e   forseyde  name  of  menours.     And  we   ordeynid   & 
establissin 9  fat  f>is  rule  be  clepid  from  J>is  time  forj>e,  Menoressis 
enclosid,  &  fat  it  be  kept  perpetuali  in  Ipe  same  mynster  &  in  other 
minsteris  whoche  schal  be  fownded  here  after  or  plantid,  In  J?e 

*  The  numbers  given  in  the  text  refer  to  the  notes  which  will  be  found  on 
pages  117-19. 

f  Word  erased,  but  legible.  J  MS.  <  >ey '. 

§  MS.  later  hand,  '  }>ey '  over  an  erasure.       ||  Word  erased  before  '  done '. 

G 


82         The  Rewle  of  Sustris  Menouresses  enclosid 

whiche  f  e  same  sustris  schal  make  professioun  to  f  is  reddure,  as  it 
is  amendid.  The  whoche  rule  &  f  e  life  of  f  is  same  sustris  enclosid 
we  haue  do  notefiyd  here  after,  f  e  whiche  is  f  is. 

Eche  womman  whiche  bi  f  e  grace  &  gifte  of  f  e  holi  goste  schal 

5  be  brouht  to  entre  in  f  is  ordre  for  to  11756  to  god  owre  lorde  Ihesu 

Criste  &  to  his  ful  swete  moder,  after  fe  cownsayle  of  fe  perfeccioun 

[Fol.  49T]    of  Ipe  gospel,  Lyue  alle  dayes  in  obediens,  &  chas|tite,  wif  owte 

properte,  And  for  to  dwelle  alle  dayes  of  her  life  enclosid  as  a 

tresoure  kepte  to  f  e  souereyne  kynge. 


10  Alle  f  o  whoche  schal  leuen  Ipe  vanite  of  f  e  worlde  &  in  to  f  e 
forseyde  abbey  schal  comen,  f  is  religioun  for  to  resseyue,  schal  kepe 
bysili  f  is  maner  of  lyuinge  alle  here  life,  after  fat  time  fat  fey 
been  professid,  &  been  bowndin  be  obediens  for  to  dwelle  enclosid 
wif  in  f  e  cloyster  of  f  e  abbey,  But  :jif  so  be 10  fat  sche  haue  en- 

15  special  conge  of  f  e  [pope  *]  or  of  Ipe  general  mynistre  of  f e  ordre 
of  Frere  menowris  or  of  Ipe  prouincial  of  f  e  same  prouince  in  f  e 
whiche  f  e  same  Abbey  is  foundid,  &  fat  bi  cause  for  to  edefie,  or  to 
plante  f  e  same  religioun,  or  for  cause  of  gouernauns  of  somme  place 
of  f  e  forseyde  religioun,  Some  haue  been  sent  in  to  of  er  places,  f  e  | 
[Fol,  50r]  whoche  haue  bihouyd  afterwarde  to  returne  to  f  e  same  places  from 
whoche  fey  comyn  bi  f  e  licence  of  one  of  hem  forseyde,  $if  hit  seme 
good  &  expedient  to  Ipe  Mynistre  or  to  one  of  hem  for  to  do.  And 
$if  hit  happe  so  be  werre,  or  be  water,  or  be  fire,  or  for  of  er  like 
case  fat  f e  same  Abbey  falle  to  be  destruyid  or  fat  it  be  like  fat 

25  f  e  hous  schal  falle  downe  or  for  drede  of  enemyes,  fey  were  putte 
in  soche  verray  &  experte  informacioun,  fat  wif  oute  greuous  peril  & 
opun  destruxioun  none  bodi  may  dwelle  ne  abide  fere,  for  to  haue  f  e 
counsayle  &  f  e  conge  of  f  e  Mynster,  fat  fan  bi  f  e  counsayle  &  con- 
sentement  of  alle  couent  &  bi  f  e  comaundement  of  f  e  Abbes,  f  e 

30  Sustris  f  er  may  leueli  remew  f  ennis  in  to  anof  er  place  sure,  where 

[Fol.  50T]    fat  fey  may  dwelle  honestjli  &  saueli  enclosid  vntil  f  e  time  fat  it 

schal  be  of  er  weyes  wiseli  ordeynid  for  hem  what  fat  fey  schul  doo. 

And  }if  f  e  couent  bi  any  cause  resonable  here  Abbey  of  er  place 

edifi,  fan  f  e  sustryn  bi  licence  of  f  e  Ministre  general  may  remuyn 

35  in  to  anof  er  place  couenable. 

*  Word  deleted  in  MS. 


The  Rewle  of  Sustris  Menour  esses  enclosid         83 

Alle  f  e  Nonnes  fer  which  happin  for  to  dyse  fer  professid  or 
nouices  or  sustris  or  seruauntis  schal  be  byriyd  wif  inne  f  e  cloyster 
of  f  e  abbey.    Alle  f  oo  whoche  f  is  religioun  schal  take  in  f  e  forseyde 
Abbey  &  in  of  er  whoche  of  nyew  schal  be  foundid,  to  f  e  whoche 
f  is  noble  rule  schal  be  grauntld  &  holdin,  bifore  fat  fey  haue  here  5 
abite  &  fat  fey  schul  enter  into  religioun,  fat  it  be  wel  declarid  to 
hem  f  e  hardnessis  &  f  e  scharpenessis  by  whoche  fey  comif  to  loye 
of  Paradise,  &  f  ese  whiche  fey  schullen  be  bown|dyn  to  after  f  is  [Fol.  51r] 
religioun. 


None  womman  schal  be  resseyuyd,  woche  for  age  or  for  sikenesse  10 
or  for  fole  simplesse  n  after  f  e  iugemerit  of  hem  whoche  haue  for 
to  do  fer  of,  be  nat  couena[6]le  &  suffisaunt  for  to  kepe  ]) e  maner 
of  life,  &  also  bi  any  of  er la  auenture,  fat  fan  in  of  er  place  bi 
counsel  of  fe  most  wise  susteris  of  f  e  place,  be  for  fe  forseyde 
Ministre  or  one  of  hem  dispense  to  another  soche  &  fat  bi  cause  15 
resonable. 


Alle  f»o  ]mt  wolen  in  f)is  holi  abbey  abiden  &  in  ani  ofer  whoche 
schal  be  fowndid  here  after,  to  J)e  whoche  pis  rule  schal  be  grauntid 
&  holden,  And  *  J>at  wole  pis  holi  religioun  resseyue,  allegatis  for- 
sake prides  &  vaniteis  of  Ipis  schort  life  .  And  as  f>ey  schul  be  20 
resseyuid  wij>  in  fe  cloy|ster,  abide  fey  fere,  &  as  sone  as  fey  [Fol.  51T] 
schullen    be    schorne,   fey  schullin   leue  f e  robis  of  f e  worlde. 
Thanne  a  wise  maystresse  &  moste  deuowte  sustre  in  f  e  Abbey  be 
ordeyned  &  be  I-take  to  hem  for  to  exite  hem  to  holinesse  &  to  holi 
vertues  &  for  to  speke  to  hem  in  feruent  deuocioun  &  also  for  to  25 
teche  hem  for  to  abide  &  bere  f  hem  in  swetnesse  of  charite  in  alle 
poyntes  whoche  longin  to  holi  religioun  &  bisili  for  to  repreue  hem 
of  alle  f  inges  whoche  been  repreueable.    And  fat  fey  be  nat  suffrid 
to  entre  in  to  f  e  chapitre  duringe  f  e  jere,  but  :jif  so  be  fat  it  be  for 
cause  of  amonissinge  &  repreuinge.  The  jere  fulfillid,  make  fey  pro-  30 
fessioun  in  hondes  of  f  e  Abbesse  bifore  alle  f  e  couent  in  f  is  manere. 
'  I  Suster  . . .  }  bihote  to  god  &  owre  ladi  blissid  mayde  marie  &  to  | 
*  MS.  adds  '  sche',  which  is  superfluous,    f  MS.  «  here'.    J  No  gap  in  MS, 

G2 


84         The  Rewle  of  Sustris  Menour 'esses  enclosid 

[Fol.  52r]  seynt  Fraunces,  to  myne  ladi  seint  Clare 1S  &  to  alle  seyntis,  in 
;oure  hondes,  moder,  to  lyue  after  Ipe  rule  *  of  myne  lorde  ]>e  apostle 
Boneface  fe  eytij? 14  correctid  &  approuid  be  alle  J?e  time  of  myne 
life,  In  obedience,  In  chastite,  wifowte  properte  or  voyse  in  j?e 
5  Cloyster,  After  J?at  whoche  is  ordeynid  bi  ]>e  same  Rule  in  alle 
poyntis.' 

This  like  rnaner  to  make  professioun  holdyn  Ipey  whoche  been  or- 

deyned  to  serue  &  seche.     Suche  schulyn  [nat]  goo  owte  of  Ipe 

Abbey,  But  alweyis  }if  hit  happe  be  any  riht  &  necessari  cause 

10  for  to  sende  owte  of  f>e  cloyster  hem  whiche  servyn  &  been  pro- 

fessid,  In  Ipe  same  maner  bi  leue  of  ]>e  ministre  general,  Soche 

algatis  be  sent  whoche  been  honeste  &  demurid  in  vertues  &  in  age. 

pe  whiche  whan  Ipey  schul  so  go  oute  of  Ipe  Cloyster,  Ipey  schul  be 

[Fol.  52T]   hojsid  &  schod  beringe  none  cordis 15  &  f>ey  schulle  nat  go  alone. 


X5  EChe  suster  schal  be  clojrid  in  stamyn  or  heyre  &  jif  here  likif>, 
sche  may  haue  two  cotis  or  f>re  or  foure,  after  f>at  as  it  schal  beste 
lyke  to  Ipe  Abbesse,  euermore  eschuynge  J>e  owtrage  of  clones  &  of 
robis  in  gode  maner,  Soo  J>at  sche  haue  a  mantel  or  tweyne  couen- 
able  longe  &  brode  .  These  robis  schullen  be  of  buystouse  clofe  & 

20  low  prise  &  of  pouer  coloure  .  And  sche  schal  nat  vse  here  one 
resticote 16  alle  white  ne  alle  blacke.  pes  sustris,  after  J>ey  been 
professid,  Ipey  schul  use  bifore  gerdellis  cordes  whiche  shal  be  made 
wif>  coriouste17.  And  ]>ey  schul  usyn  kerchiues  honestli  in  one 
maner  of  kerchiues  &  of  colleres,  whoche  schal  be  alle  white  &  nat  | 
[Fol.  63r]  precious.  And  also  ]?at  Ipe  forhede  &  ]>e  y$en  been  couerid,  as  it 
bihouif>,  &  in  none  o}>er  maner  be  }>ey  nat  so  hardi  for  to  apere 
bifore  strawngeris  ;  for  it  fallif  nat  to  hem  whoche  ys  weddid  to  f>e 
kynge  perpetuel  fat  sche  chiere  none  oj>er  but  him,  ne  delite  her 
in  none  oj>er  but  in  him.  And  also  ]?at  Ipey  haue  a  blacke  veyle 

3ol-spred  aboue  her  hedis  so  large  &  so  longe,  f>at  hit  may  stretche 
from  eche  parti  to  Ipe  schuldris  &  behinde  at  Ipe  backe  resonabli, 
wifowte  whiche  Ipey  schul  mow  be  on  nytes  &  some  time  on  dayes 
bi  licence  of  Ipe  abbesse.  Alle  J>ese  finges  Ipe  forseyde  sustris 
schullin  haue  &  kepe,  And  Ipey  whoche  seruyn  &  whoche  been  or- 

*  The  words  '  of  myne  lorde  J>e  apostle  Boneface  J>e  eyti>  '  are  underlined 
in  MS. 


The  Rewle  of  Sustris  Menouresses  enclosid         85 

deyneid  nat  for  to  passe   oute.     But  ofer  seruauntes  &  nouicis 
schullin  haue  gerdellis  of  wolle  &  white  veylis  on  here  hedis.    The 
abbesse  schal  ordeyne,  after  fat  sche  schal  best  se  for  |  to  do,  of  [Fol.  53T] 
chausures  for  fe  sustris  &  to  hem  whoche  seruyn  wif  inne  fe 
cloyster.  5 

The  Abbesse  &  alle  sustres  hole  &  alle  ofer  schullen  lye  in  f  e 
comune  dortre  &  eche  bi  here  selue  haue  a  bed  disseuerid  fram 
ofer.    The  bedde  for  f  e  abbesse  be  made  in  soche  place  of  Ipe  dortoure 
fat  sche  may  se   [fram]  here  bed,  }if  it  may  be  couenably,  alle 
ofer  beddis  of  f  e  dortoure  wif  oute  any  stoppynge  ;  &  fat  be  alle  10 
nyhte  in  Ipe  dortoure  bi  clere  &  continuel  liht.    From  f  e  resurrexioun 
of  oure  lorde  til  Ipe  Fest  of  Ipe  Natiuite  of  oure  ladi,18  after  mete 
til  f  e  houre  of  none  Ipe  sustris  schulle  slepe,   fey  fat  willen ; 
&  fey  fat  mile  nat  slepen,  ocupie  hem  in  preyeres  &  f owtes  of 
god  or  in  ofer  pesibel  &  gode  trauayles.     Eche  may  haue  a  sacke  15 
I-fillid  wif  strawe  or  wif  hey,  ofer  ellis  a  cowche  in  stede  of  a  sacke 
&  a  wol|lin  clofe  buystus  I-spred  aboue  &  a  cusschin  I-couerid  [Fol.  54r] 
wif  linnyn  clofe,  I-stoppid  wif  hey  or  strawe  or  grete  wolle  or 
federis,    like    as    f e   abbesse    schal    ordeyne ;    &    fat    fey   haue 
couertoures  wif  oute  skynnes  wher  wif  fey  may  couer  hem,  But  bi  20 
licence  of  f  e  Abbesse  f  o  fat  been  syke  may  haue  couertoures  wif 
skynnes.     Alle  fe  sustres  schal  haue  here  heris  rowndid  or  alle 
clippid  &  fat  at  certeyne  tyme  to  here  eris. 


FOr  to  do  f  e  office  &  seruise  of  god  by  day  &  be  nyht  to  f  e 
preysing  of  god  &  to  f  e  gladnes  of  his  glorie,  The  sustris  schul  25 
haue  hem  &  gouerne  hem,  as  it  is  writen  here  after. 

pe  sustres  whoche  canne  rede  &  singe  schal  do  f  e  office  reuerentli 
&  mesurabli  after  fe  custom  e  &  fe  ordre  of  freris  menoures,  & 
f  e  ofer  schal  sey  xx 19  Pater  noster  \  for  matyns,  v  for  laudis ;  For  [Fol.  54  b] 
prime,  tierce,    sexte,  none,  &  complin,  For  eche  owre  vii  Pater  30 
noster,  And  for  euynsonge,  xii  Pater  noster.      And  in  fis  same 
maner  be  alle  f  inges  in  f  e  office  of  oure  blissid  ladi ;  be  hit  kepte 
wif  deuowte  preyinge  for  f  e  dede.      And  jif  f  er  be  any  sustris 
cou enable  &  of  gode  witte,  The  abbes,  }if  sche  f  enkif  hem  goode,  to 
ordeyne  &  assigne  a  maystresse  couenable  &  honeste  for  to  teche  35 
hem  songe,  to  performe  f  e  office  &  seruise  of  god  stedfastli.     The 


86         The  Rewle  of  Sustris  Menouresses  enclosid 

sustris  &  fey  whiche  servyn  in  werkis  &  placis  stabelliche,  be  liit 
ordeynid  fat  fey  schul  been  ocupiid  in  profitable  &  honest 
trauayles,  bi  f  e  whiche  maner  fat  slowf  e  &  schlugri  whoche  been 
grete  enemyes  continueli  to  f  e  sowle  *  schal  be  skerid  awey  & 
[Fol.  55r]  eschewid,  fat  it  lette  nat  ne  stawnche  |  nat  f  e  spirit  of  preyere 
&  deuocioun,  to  whom  alle  of  er  wordli  Binges  schulde  do  seruice, 
So  fat  oure  lorde  Ihesu  criste  espouse 20  te  f  e  soule  be  take  aboue 
al  f  inges  :  for  as  moche  fat  f  e  soule  may  be  f  er  fed  &  refestid  of 
f  e  comfortabel  wordis  of  his  espouse. 

10  pe  sustris  first  wole  be  confessid  whan  it  nedif  &  schul  resseyue 
twies  eche  monif  in  reuerence  &  deuocioun  f  e  ful  holi  bodi  of  owre 
lorde  Ihesu  criste,  &  also  }if  it  likif  hem  eche  sonday  in  lentyn 
&  in  J>e  Auent,  but  }if  it  so  be  fat  ani  of  hem  bi  resonable  cause 
leeue  hit  &  bi  licence  of  f  e  Abbesse. 


15      THe  sustris  &  fey  whoche  seruyn  Schal  fast  fro  f  e  fest  of  seint 

Fraunces  2l  til  f  e  fest  of  f  e  resurrexioun  of  oure  lorde,  And  from 

f  e  Assencioun  of  owre  lorde  vnto  Pentecoste,  Forasmoche  fat  fey 

[FoL  55TJ  may  plentiuowseliche  |  resseyue  f>e  grace  of  f  e  holi  gost,  owte  take 

f  e  sonday  onliche  &  f  e  fest  of  alle  Halwyn 22  &  Cristmas  day  &  Ipe 

20  fest  of  sent  Stephin  &  Seint  John  euangelist  &  f  e  Circumsicioun 
&  Epiphanye  &  f»e  purificacioun.  But  from  f>e  resurrexioun  of  oure 
lorde  till  ]>e  Ascencioun  &  fram  Pentecost  til  J?e  Fest  of  seint 
Fraunceyse  )?ey  be  nat  boundin  to  fast,  but  J>e  Fridayes  &  of>er 
fastis  whoche  been  ordeynid  &  bowndyn  generali  bi  holi  chirche. 

2  5  And  J>ey  may  sureli  drinke  wyne  &  ete  fisshe  &  eyrin  &  chese  &  soche 

of»er  finges  as  perteyni]?  to  mylke.    And  also  fro  f>e  Natiuite  of  oure 

lorde  til  septuagesme  fey  may,  jif  fey  wole,  to-dite  here  metis  wif 

grece  owtake  Friday  &  saterday.    Also  fram  f  e  Fest  of  alle  halwyn 

[Fol.  56r]    til  the  Fest  of  fe  Natiuite  of  oure  lorde  &  in  lentoun  &  in  |  Fridayes 

30  and  in  fastingdayes  whoche  been  generalli  I-stablid  bi  holi  chirche, 
fe  Sustres  schul  nat  ete  Eyrin  ne  cheese,  ne  none  ofer  f inge  fat 
perteynif  to  Milke,  but  in  all  of er  times  fey  may  use  hit.  The 
sustres  beinge  in  gode  hele  &  fey  fat  seruin  kepin  hem  alle  dayes 
frain  etinge  of  flesche.  And  also  fey  whoche  been  hole  in  bodi 

35  schul  faste  eche  Friday  wif owte  fische,  but  jif  it  falle  so  fat  f e 
Abbesse  dispense  wif  hem,  as  it  is  acustumyd,  jif  any  Fest  solempne 
*  MS.  '&  >at',  superfluous. 


The  Rewle  of  Sustris  Menouresses  enclosid         87 

come  on  a  Friday  .  This  maner  of  Fastinge  &  of  abstinence  forseyde, 

f  e  3onge  sustris  wif  inne  f  e  age  of  xv  jere  be  nat  boundin  to  kepe, 

ne  f  e  ouer  agid,  ne  f  e  fiebel,  ne  f  e  sike,  to  f  e  whiche  after  her 

febelnesse  f  e  Abbesse  may  merciabli  purueye  comunliche  alle  dayes,  & 

in  of  er  Binges  necessaries  |  to  f  e  sustris.  And  to  hem  whoche  seruyn,  [Fol.  56T] 

&  to  Ipe  jonge  sustris  wif  inne  xviii  3ere  Ipe  Abbes  may  dispense  in 

fastinge  after  fat  it  schal  like  to  here  goodli,  saue  in  aduent,  &  in 

lentoun  &  in  friday  &  in  fastinge  dayes  whiche  been  enstablid  bi 

holi  chirche.     The  sustris  whoche  been  lete  blode  been  nat  boundin 

to  fastinge  in  f  e  time  duringe  bi  fre  dayes,  safe  in  lentoun  &  in  10 

fridayes  &  in  time  of  advent,  And  in  f  e  time  bitwene  f  e  Ascencioun 

&  pentecoste,  &  Ipe  fastinges  whiche  been  enstablid  bi  holi  chirche 

generali. 

And  also  Ipe  Abbesse  muste  be  ware  fat  sche   suffer  nat   fe 
sustris  to  be  lete  blood  ouer  iii  times 23  bi  f  e  3ere,  but  }if  it  be  for  1 5 
certayne  cause  enspecial  &  necessarie.      And  algatis  fat  fey  be 
nat  lete  blode  of  any  seculere  persone  straungere,  |  &  nameli  of  [Fol.  57r] 
a  man  by  none  resoun,  :jif  it  may  be  as  goodli. 

Of  f  e  syke  sustris  whan  sykenesse  fallif  bi  grete  cure  &  diligence, 
as  ferforf  e  fat  men  schul  mowe  or  se  for  to  do,  fat  fey  been  seruid  20 
bi  alle  maner  f  inges  in  metis  &  drinkes  whoche  been  gode  for  f  oo 
maladies,  And  in  alle  of  er  f  inges  nedeful  be  wey  of  charite  feruent 
benyneli,  couenabelliche  &  ententifeliche.      And  fey  whiche  been 
sike  schullin  haue  proper  place  in  fe  whiche  fey  schul  dwelle 
desseuerid  from  hem  whoche  been  in  helf  e  of  bodi,  For  as  mochel  25 
fat  f  e  reste  &  f  e  ordinaunce  of  \J>i\  Couent  be  nat  distourbid  be 
none  wey. 

The  abbesse,  for  as  mochel  fat  sche  schulde  be  a  clere  myroure 
&  ensaumple  to  alle  f  e  sustris,  fat  sche  enstrengf  e  her  as  mochel 
as  sche  |  may  for  to  suen  continueli  f  e  couent  &  f  e  comune  life.  The  [Fol.  57T] 
abbesse  fat  wole  nat  ne  may  nat  lede  f  e  comune  life,  be  assigned 24 
wif  owte  tariynge  of  f  e  office  for  to  gouerne  of  er  bi  f  e  mynster  or 
bi  f  e  visitouris  of  f  e  ordre,  [bot]  jif  it  so  be  fat  f  e  Abbey  had 
none  harme,  bi  cause  of  here  longe  dwellinge  in  f  e  office  or  ellis 
fat  mani  grete  &  schewynge  profites  fere  of  comme  *.  35 

Silence,  be  it  of  alle  Sustres  holden  in  soche  maner,  fat  fey  speke 
nat  wif  oute  licence  ne  one  to  of  er,  ne  to  none  of  er,  sauynge  f  e 
*  MS.  < comune'. 


88          The  Rewle  of  Sustris  Menouresses  enclosid 

febel  &  Ipe  syke.  But  alle  gates  fat  fe  Abbesse,  or  presedente 
take  kepe  ententifeliche  in  whoche  place,  whan,  &  howe  sche  schal 
gif  licence  to  sustris  for  to  speke.  And  fat  alle  sostres  enstrengf  e 
hern  to  vse  signis  religious  &  honestis.  At  dowble  festis  &  at 
[Fol.  58r]  Festis  |  of  apostles,  &  any  of er  dayes  after  fat  it  schal  best  like  to 
f  e  Abbesse,  *  from  f  e  howre  of  none  til  euynsonge  or  ani  howre 
couenable,  The  sustris  may  speke  of  oure  lorde  Ihesu  criste  &  of  f  e 
solempnite  of  f  e  Feste  present  &  of  good  ensaumplis  of  seyntis  & 
of  of  er  f  ingis  honeste  of  whoche  fey  haue  for  to  speke. 

10  Whan  anybodi  to  any  of  f  e  Sustres  schal  speke,  First  schal  f  e 
Abbesse  be  warnid  f  er  of  or  f  e  president,  &  }if  sche  graunt,  f  anne 
schal  f  e  suster  speke  wif  f  e  straunger  so  fat  sche  haue  two  of  er 
sustris  at  fe  leste  wif  here,  fat  fey  mow  see  &  here  what  fat  fey 
doo  or  speke,  bof  e  on  fat  one  syde  &  on  fat  of  er.  And  allegatis 

T5  lp&^  J56  sustris  whiche  haue  for  to  speke  to  any  straunger,  fat  fey 
[Fol.  58T]    be  welware  fat  fey  aboundyn  nat  hem  |  for  to  speke  in  vayne  wif 
owtyn  profit  e  &  houre  longe. 

Neuerf  eles  whan  any  of  f  e  Sustris  wole  confesse  her,  bi  f  e  per- 
loure  make  her  confessioun  in  privite  alone  to  one.    The  confessoures, 

20  f  e  whoche  schullin  be  assingnid  bi  f  e  Minster  general  or  bi  f  e 
prouincial,  assoyle  hem  of  alle  sinnis.  None  of  hem  schal  speke  bi 
f  e  grate  of  yryn  bi  f  e  whiche  fey  schullin  be  huslid  &  here  cliuine 
office  &  sermones,  but  be  auenture  fat  it  be  for  cause  resonable  & 
necessarie  &  wif  compani,  after  fat  it  is  ordeynid  &  establid  to 

25  speke  ;  &  algatis  fat  it  be  seeldyn.    This  grate 25  of  yren  be  hangin 

wif  in  a  blacke  clof  e,  so  fat  bi  resoun  none  suster  may  be  seyne  f  er 

f orw  &  fat  none  bodi  may  see  none  f inge  wif  inne,  but  }if  it  so 

[Fol.  59r]    be  for  a  resonabel  cause,  fat  f  e  same  clof  e  |  be  drawyn  agayne  bi 

licence  of  f  e  Abbes ;  &  in  f  e  same  maner  schal  be  holden  a  blacke 

30  clof  e  at  f  e  perlour  whiche  some  may  be  done  awey  bi  licence  of 

f  e  Abbes  &  of  f  e  Assentement  of  grete  parti  of  f  e  couent ;    & 

fis  gratis  schullyn  haue  doris  of  yren  bund  &  naylid  whoche  schal 

be  alwey  closid  but  jif  it  be  for  f  e  causes  forseyde. 

.  pe  perlour  be  of  many  &  f  icke  roddis  of  yren,  of  stronge  werke 

35  forgid.    pis  perloure  to  confessioun  schulle  be  made  in  f  e  Chyrche, 

ofer  in  ofer  place  couenabel   after  hit  schal   beste  seme  to   fe 

mynster,  &  fat  f  e  gratis  be  of  mani  &  thicke  roddis  of  yrin  bisili 

forgid  &  of  stronge  werke.      Allegatis  in  one  of  f  e  sydis  of  fe 

*  MS.  adds 'And'. 


The  Rewle  of  Sustris  Menouresses  enclosid         89 

forseyde  grate  be  a  smalle  wyndow  I-made  wip  a  goget  of  yrin,  bi 
pe  whiche  pe  preest,  whan  he  schal  heue  vp  his  honde,  may  mynistre 
to  pe  Sustris  goddis  bodi,  and  pat  none  bodi  may  putte  his  honde  | 
wipinne  pe  grate  be  ani  partie  of  pe  grate.      And  Ipe   forseyde  [FoL  59T] 
goget  alwey  schal  be  closid  wip  two  keyis,  in  Ipe  warde  of  a  persone  5 
couenabel  &   honeste,  sauing   whan  pe   sustris  schullin  resseyue 
goddis  bodi  &  here  sermonis,  or  bi  oper  cause  resonable  after  Ipe 
lugement  of  Ipe  Abbes.     Wipowte  licens  of  ]>e  Ministre  per  schal 
nat  be  in  Ipe  couent  but  one  whele  couenable,  bi  pe  which  we  takip 
to  Ipe  sustris  pat  whiche  schal  *  nede  to  hem  &  take  awey  J>at  10 
whiche  is  nedeful ;  &  pat  pis  wbele  be  made  &  ordeynid  in  soche  wise 
pat  none  fringe  may  be  seyne  bi  pat.    Bi  pis  whele  schal  none  Suster 
speke  to  nobodi,  but  two  whiche  kepin  pis  whele  wip  grete  diligence. 
And  also  like  as  Ipe  abbesse  berip  here,  make  sche  alle  Ipe  sustris 
for  to  kepe  be  hem  alle  bisili  |  Ipe  ordinaunce  of  silence  of  pis  present  [Fol.  60r] 
rule,     t  For  as  mocliel  fat  alle  materis  to  speke  wip  inne  be  for- 
barrid  in  alle  pingis  to  alle  sustris,  sauinge  pat  pe  Abbesse  may 
speke  to  here  sustris  at  houris  &  in  places  couenablis  as  it  schal  be 
moste  plesaunt  to  god.     The  sustris  sike  in  Ipe  time  of  here  maladi 
in  Ipe  fermeri,  &  pey  whiche  been  seruauntis,  &  olper  hole  sustris  bi  20 
cause   for  to   visite  Ipe  sike  charitabli  bi  licence   of  Ipe  Abbesse 
entringe  in  to  Ipe  fermeri,  may  speke  wip  sike  sustris  after  dis- 
posicioun  of  Ipe  Abbesse. 


MOreouer  we  comawnde  estreyteli  in  vertu   of  obedience,  pat 
none  Abbesse  ne  ani  suster  suffer  nat  ani  persone,26  what  euer  he  25 
be,  for  to  entre  wipoute  especial  licence  of  |  pe  apostle  wipinne  pe  [Fol.  60T] 
Abbey  or  cloyster,  ne  wip  inne  none  place  where  pat  pe  sustris  been 
abidinge,  be  he  religious  or  seculere  or  of  what  maner  dignite. 
And  also  we  defendin  pe  entre  to  alle  maner  folke,   excepte   pe 
kynge 27  in  whoche  Reine  pis  Abbey  is  foundin,  whoche  kynge  may  30 
entre  to  hem  wip  pe  numbre  of  x  personis,  &  excepte  pe  Minister 
general  of  pat  ordre  of  Freris  Menoures,  wip  ii  honest  felowis, 
And  excepte  po  whiche  of  pe  comaundement  of  the  Abbesse  &  bi 
counsayle  &  assentement  of  pe  moste  wise  suster  schal  enter  inne  to 
hem  for  a  grete  nede  wel  schewinge  of  ani  werke  nedeful  or  mater  35 
profitable;    pe    whiche,   }if  per  be   many,  pan  pat  per  be  many 

*  MS.  adds  'nat'.          f  MS.  repeats  'for  as  mocbel ' :  crossed  through. 


90          The  Reide  of  Sustris  Menouresses  enclosid 

suffisauntli  ordeynid  ]>e  same  werke  to  performe.     And  whan  fat  | 
[Fol.  61r]    werke  is  doon,  fat  wif  oute  tariynge  fey  been  made  go  oute  of  f  e 
place ;  &  in  soche  materes  &  causis  fat  f e  assentement  of  fe  Ministre 
prouincial  be  requirid  whan  it  may  be  done  couenabli,  for  as  moche 
5  fat  f  e  clerete  of  here  renouns  be  sauid  &  kepte  .  The  mynistre  pro- 
vincial of  f  e  same  prouince  may  entre  into  f  e  Abbey  wif  ii  honest 
felawis  bi  cause  necessari  for  to  visite  &  refourme  f  e  couent  .  And 
also  in  of er  materis  &  causes  whoche  happin  for  to  come,  fat  may 
nat  be  reformid  wif  oute  entre  amongis  hem,  f  e  forseyde  Ministre 

10  prouincial  schal  entre,  *f  *  fat  fe  Ministre  general  bi  counsayle  of 

most  wise  sustris  fer  schal  to  hem  graunt.    }if  it  happe  bi  auenture 

fat  any  Cardinal  wole  come  &  entre  in  f  e  Abbey,  fat  he  be  res- 

[Fol.  61V]    seyuid  in  reuerence  &  deuocioun,  but  ]  fat  he  bringe  nomoo  saue  x 

persones.     Anof  er  prelate,28  to  whom  is  grauntid  any  time  bi  f  e 

15  apostle  for  to  entre  wif  inne  f  e  Abbey  for  to  blesse  f  e  Abbesse  or 
for  to  sacre  a  sustre,  or  in  any  of  er  maner  fat  it  be  grauntid  at  any 
time  to  any  Bischop  for  to  singe  masse  wif  inne,  it  schal  suffice  for 
to  haue  wif  him  iii  or  iiii  personis  to  ministre  duli  to  him  .  And 
whan  it  schal  be  grauntid  to  any  man  wif  inne  f  e  gate  for  to 

20  abide,  f  e  Abbesse  may  speke  wif  him  alle  dayes,  wif  ii  of  moste 
demures  &  wise  sustris  of  fe  couent.  3^  ^  happe  any  time  fat  any 
womman  have  licence  to  entre  in  to  f  e  Abbey,  f  e  sustres  may  speke 
to  here  bi  conge  of  f  e  Abbesse.  &  Allegatis  fat  f  e  sustris  take  gode 
kepe  fat  wif  alle  diligens  fey  eschiewyn  fat  none  of  hem  at  here 
[Fol.  62r]  knowynge  speke  to  noman  fat  |  is  entrid,  but  .in  f  e  maner  &  bi 
ordinauns  forseyde,  sauinge  to  vertuous  men  &  to  honest,  whoche 
been  here  confessoures,  or  to  of  er  in  here  stede,  &  fat  in  couenable 
time  to  here  t  consolacioun  &  edificacioun  of  here  sowlis,  some  times 
fey  may  speke  bi  licens  of  f  e  Ministre  generale  or  prouincial  or  of 

30  f  e  Abbes,  so  ii  or  iii  Sustris  be  fere  present  to  herin  &  to  see.  Of 
f  is  same  maner  be  take  kepe,  fat  fey  whoche  haue  graunt  to  enter 
inne  in  fe  Abbey  been  so  honeste  of  spekynge  &  of  here  maneris 
&  of  her  life  &  of  here  abit,  fat  f  e  sustres  whoche  seen  hem  may 
vertuousli  be  edified  in  here  sowlis  &  none  mater  of  disclawnder 

35  fer  of  for  to  rise.    Alle  f  oo  whiche  bi  licence  of  f  e  apostle  wole  enter 
wif  inne,  First  fey  schullen  to  f  e  Abbesse  &  to  ofer  wise  sustres 
[Fol.  62T]    of  f  e  couent  |  schew  here  letres  of  f  e  apostle  of  here  graunt. 

Whan  any  of  f  e  sustris  been  greuou[s]li  syke,  fat  sche  may  nat 
*  MS.  af.  f  MS.  repeats  '  here  '  superfluous. 


The  Eewle  of  Sustris  Menouresses  enclosid         91 

godeli  come  to  f  e  perloure  for  to  be  confessid  or  for  to  resseyue 
goddes   bodi  or  of  er  sacramentis  of  holi  chirche,  fan  here  con- 
fessoure  arayid  in  vestimentis  longynge  to  a  preest  excepte   fe 
chesiple  schal  entre  wif  inne,  &  his  felaw  reuestrid  alle  in  white  ; 
fat  fan  fe  sike  suster  confesse  here  bi  soche  maner  fat  iii  of  er  5 
sustris  be  so  ny}e  fat  fey  may  se  f e  same  confessoure  &  also  her 
whoche  is  confessid.     And  whan  fe  confessioun  schal  be  herde  or 
any  of er  sacrament  ministrid,  like  as  fey  come  inne  reuestrid,  so 
goo  fey  owte,  ne  dwelle  fey  f  er  inne,  ne  wif  any  of  er  Suster  speke 
fey  nat,  but  in  f  e  forseyde  maner.  And  also  |  whan  any  comendacioun  [Fol.  63r] 
schal  be  done  for  sowlis  of  Sustris,  or  for  obsequies  of  any  of  hem 
dede,  ii  freris  menoures  or  preestis  preuoyres  or  f  re,  whan  f  e  bodi 
is  brought  to  entierment,  schalle  mowe  entre  reuestrid  wif  orne- 
mentis  longynge  to  a  preest,  and  fey  for  to  do  alle  fat  longif  to  a 
preest  in  soche  cas.    And  be  fey  alle  wey  to  gyderes  bi  alle  f  e  time  15 
fat  fey  schullin  be  ocupied  abowte  f  e  execucioun  of  f  e  same  office, 
and  fat  fulfillid  for  to  departe  f  ennis  wif  owte  tariynge.    And  also 
fat  gode  kepe  be  takyn  of  the  Ministris,  &  bi  him  whoche  schal  be 
visitoure  in  fat  tyme  of  hem  whoche  schal  entre  in  to  f  e  Abbey  for 
any  soche  werkis  to  make  jif  fey  be  necessari,  whan  &  how  fey  20 
schullin  entre,  &  gouerne  &  haue  hem  wif inue.     And  up  fat  fey 
ordeyne  and  dis|posin  f  er  of  as  hem  schal  best  like,  so  allegatis  fat  [Fol.  63T] 
f  e  name  &  f  e  gode  fame  of  f  e  Sustris  be  sauid  in  alle  poyntis. 

For  to  kepe  f  e  forseyde  entre  duringe  f  e  tyme,  one  of  f  e  sustris 
best  louynge  god,  wise  &  vertuouse,  be  ordeynid  &  enstablid  &  in  alle  25 
maner  of  diligence  fat  f  e  keyes  of  f  e  same  entre  be  saueli  kepte  & 
putte  in  sane  warde  of  f  e  forseyde  sustre  keper  in  fat  case  assignid, 
so  fat  none  dore  ne  gate  f  er  be  nat  openid  wif  oute  verray  knowinge 
of  f  e  same  Suster.    The  of  er  keye  alle  diuers  schal  f  e  Abbesse  kepe. 
And  also  fat  f  er  be  assignid  &  ordeynid  an  of  er  suster  for  to  be  30 
felow  &  helpinge  to  f  e  .forseyde  porteresse  in  alle  times  &  in  alle 
f  inges  longinge  to  f  e  same  kepinge,  whan  f  e  chief  porteresse  schal 
be  ocupiid  of  er  weyes  re|sonabeli  in  f  e  nedis  of  f  e  Abbey  necessari.  [Fol.  64r] 
And  ful  ententli  fat  f  is  poiteresse  suffer  nat  fat  f  e  dore  be  nat 
openid  but  whan  fat  grete  nede  askif  it,  &  fat  f  e  dore  diligentli  35 
be  kepte  &  schet  &  f  e  Guyches  of  barris  of  yrin  &  f  e  openinge  be 
nat  any  tyme  lefte  wif  oute  warde  of  one  of  f  e  forseyde  porteresse, 
&  fat  it  be  schette  be  day  &  be  niht  wif  ii  keyes,  &  fat  it  be  nat 
openid  to  sone  at  eche  knockynge,  but  }if  hit  so  be  fat  f  e  porteresse 


92          The  Ee^cle  of  Sustris  Menouresses  enclosid 

firste  see  bi  fe  smalle  wyndow  who  fat  he  is,  &  fat  it  is  none 
dowte  but  fat  he  fat  knockif  be  soche  a  persone  whoche  may 
lefolli  come  inne  after  f e  rule  of  fe  same  religioun  aforseyde.  We 
wole  of  alle  f  inge,  fat  f  e  jate  be  of  Mhenesse  fat  f  er  may  nat  come 

[Fol.  64T]  f  er  to  but  wif  a  ladder,29  whoche  be  lefte  |  vp  &  vnder  a  chayne  of 
yrin,  &  schet  wif  a  keye ;  &  in  f  e  mornyninge  whan  it  is  day,  bi 
f  e  chayne  avale  bifore  iii  of  f  e  sustris.  We  graunt  that  fey  haue 
a  lowe  sate,  where  f or\ve  fat  fey  may  bringe  Inne  grete  f inges  as 
tunnys  of  wyne  &  of  er  f  inges  like,  &  fat  it  be  schette  wif  locke  & 
10  keye  &  diligentli  I-kepte  .  And  jif  it  hap  any  tyme  fat  any  werke 
be  for  to  do  wif  inne  f  e  Abbey,  &  fat  seculeris  persones  muste 
enter  fere  for  fat,  fan  f  e  Abbesse  puruoye  &  ordeyne  iii  sustris 
wise,  sad,  &  vertuouses  of  f  e  Couent,  whiche  kepe  hem  in  silence  to 
alle  f  o  persones  whiche  schal  make  werke,  &  algates  fat  none  of  er 
15  persones  entre.  And  jif  it  happe  fat  f  er  be  multitude  &  prees,  fat 

[Fol.  65r]  of  er  persones  honest  &  couenable  be  ordeynid  &  chaun|gid30  for  to 
helpe  f  e  forseyde  sustris  to  kepe  f  e  same  jate  sureli  &  bysili. 


OF  f  e  visitacioun  of  f  is  religioun  :  be  alle  weyes  ordeynid  fat  who 
fat  schal  be  establid  Generall  or  special  visitoure,  fat  he  be  soche 

20  one  whoche  is  wel  knowen  of  stedfastnesse  of  religious  life  &  gode 
vertuis ;  f  e  whoche  whan  he  comif  to  f  e  Abbey  &  is  entrid  wif 
inne,  fat  he  here  him  &  schewe  him  soo  fat  he  may  drawe  f  e 
Sustris  from  goode  in  to  beter,  &  fat  he  enstrengf  e  hem  in  f  e  loue 
of  oure  lorde,  &  fat  he  alwey  estabel  amonges  hem  feruent  desire  in 

35  charite.    And  whan  he  schal  entre  bi  reson  [of  visitacioun  *],  fat  he 

take  him  ii  religious  felawes  honest  &  couenable,  fe  whoche  felawes, 

[Fol.  65V]    wille  fey  be  wif  inne  f  e  Cloyster,  schulle  nat  departe  |  asunder  by 

none  time.    Alle  f  e  Abbeyes  of  f  e  same  religioun  been  I-visitid  eche 

:jeer  ones  or  at  f  e  leste  in  ii  ^ere  ones.    The  visitoures  be  algatis  of 

30  f  e  ordre  of  Freris  menoures  &  fat  he  be  I-sent  by  f  e  minister  general 
of  the  ordre. 


AT  alle  jeres  fat  f  e  Abbey  may  nat  be  visitid  bi  f  e  visitoure, 
whoche  ys  sent  fro  f  e  mynister  generale,  $if  it  be  nedeful,  fat  fan 
f  e  abbey  be  visitid  bi  f  e  Mynister  of  f  e  same  prouince  after  f  e 
*  Words  supplied  by  comparison  with  Latin  original. 


The  Rewle  of  Sustris  Menouresses  enclosid         93 

forme  of  f  e  Rule  of  f  is  religioun  forseyde  .  The  visitoure  whiche  wole 

goo  ferfer  in  his  visitacioun,31  after  tyme  fat  fe  rule  ys  redde, 

enquere  he  besili  f  e  trowf  e  of  alle  Sustris  &  of  eche  of  hem  bi 

hemselfe  generali,  &  especiali  Ipe  estate  of  alle  f  e  sustres  &  how  fey 

kepin  here  religioun ;  &  fere  he  fyndif  any  defawte,  |  for  to  amende  [Fol.  66r] 

&  refourme  hit  in  f  e  principal  &  in  f  e  membris  in  jelosie  of  charite 

&  in  Ipe  loue  of  rihtwisnesse  &  bi  grete  discresioun  in  alle  times. 


WHan  fat  he  visitif 32  in  alle  times  any  of  Ipe  Sustres,  Ipe  Abbesse 
schal  abide  oute  of  lp e  chapitre,  &  *  resigne  f  e  seele,  &  sche  schal 
nat  be  at  here  owne  visitacioun ;   &  none  f  inge  be  purposid  of  one  10 
suster  to  anof  er,  but  fat  whoche  may  be  prouid  haue  be  done  by 
comune  spekynge  or  bi  apert  knowynge.     An  ouer  alle  f  inges 33 
fat  he  take  kepe  &  f enke  bisili  &  nameli  in  f e  visitasioun  of  f e 
Sustres,  fat  stere  nat  to  any  f  inge  but  to  f  e  loue  of  god  for  to 
speke  of,  &  of  fe  amendement  of  fe  Sustris  whoche  wole  nat  knowe  15 
here  trespace  &  f  e  defauhtes  whoche  been  putte  on  hem,  }if  |  fey  [Fol.  66T] 
wole  excuse  hem  of  f  e  same ;  &  }if  it  be  grete  f  inges,  audience  schal 
nat  be  denyed  to  hem.     And  f  oo  sustris  whoche  acusif  of  er  of 
greuousis  f  inges,  }if  fey  faylen  in  prouing  f  er  of,  after  f  e  blame 
whoche  is  put  vppon  hem,  be  lawfullich  punischid.    And  f  e  trespace  20 
or  defaute  whiche  haf  be  punischid  biforne  bi  a  visitour,  schal  [naf\ 
be  redressid  of  newe.     The  visitoures  schullin  kepe  f  e  maner  of 
spekynge  forseyde,  fat  is  for  to  vnderstonde,  fat  fey  speke  to  alle 
f  e  sustris  or  to  ii  at  f  e  leste  bifore  mani  whiche  be  nat  ferre ;  & 
also  whan  he  is  oute  of  f  e  place  &  wole  speke  to  one  or  to  many  of  25 
f  inges  whiche  perteynif  to  his  office. 


And  we  wole  fat  f  e  visitoures  spede  hem  of  here  visitacioun  of  alle 
wif  owte  greuauns  |  of  f  e  Abbey,  &  algatis  fat  wif  inne  iiii  dayes  or  [Fol.  <J7r] 
v  atte  moste  bi  here  visitacioun,  but  ^if  it  so  be  fat  it  nedif  lenger 
to  abide  for  hope  &  grete  nede.    And  after  fat  fey  for  to  haue  none  30 
power  to  entre  in  to  f  e  Abbey.    The  time  of  f  e  visitacioun  whoche  is 
aboue  seyde  schal  nat  be  esloignid  wif  owte  special  conge  of  f  e 
Mynistre.     And  we  wole  nat  fat  fe  generalle  Minister  dwelle  ne 
*  MS.  adds  '  >e  '. 


94          The  Rewle  of  Sustris  Menouresses  enclosid 

abide  lenger  but  fe  same  time,  but^if  it  so  be  for  a  grete  certayne 
cause.  Allegatis  at  f  e  nyhte  from  f  e  sonne  goynge  to  reste  til  in 
f  e  morwe  at  f  e  sunne  risinge,  fat  none  be  suffrid  for  to  dwelle  or 
to  entre  wif  inne,  neyf  er  visitour  ne  of er,  of  what  auctorite  fat  he 
5  be  *  warnid,  but  }if  it  so  be  fat  it  be  for  confessioun  for  to  here  of 

[Fol.  67V]  any  |  sike  Suster  gretli  syke  or  for  any  grete  peril  schewynge.  And 
wolyn  &  monestyn S4  ententifeli,  fat  f  e  Sustres  in  priue  &  aperte 
f  o  Binges  whiche  after  Ipe  forme,  as  it  semif  to  doo  to  kepe  here 
rule,  whoche  been  to  establid  &  to  amende,  After  fat  whoche  schal 
10  best  seme  to  hem  &  f  er  vppon  fat  fey  nryngin  &  preposin  couenabli 
&  besili  to  visitoure  to  whom  fey  been  holden  by  vertu  of  obedience 
for  to  obeye  stedfastli  wif  in  f  e  time  forseyde  In  alle  f  inge 
longiuge  to  f  e  visitoures  office.  And  $if  f  er  be  any  Suster  fat  haf 
trespassid  a^enst  f  e  Rule,  be  sche  punyschid  rihtfulli  bi  f  e  visitoure, 
15  as  it  longif  for  to  be  done.  The  abbesse  also,  ji'f  here  meritis  &  here 
defawtes  axen  hit,  be  sche  assoylid  of  here  office  bi  f  e  visitoure  & 

[Fol.  68r]    bi  him  also  corec|tid.     The  couent  &  of  er  familieres,  jif  fey  be  re- 

prouable  in  any  f  inge,  fat  fey  be  repreuid ;  &  jif  fey  wole  nat  be 

repreuid,  fat  fey  be  algatis  remuyd.     The  confessoures  &  here 

20  felowes  be  of  f  e  ordre  of  freris  Menoures,  whoche  fey  schullyn 

dwellin  fere  &  minister  f  e  sacrament  of  f  e  awter  &  of  er  sacramentis, 

but  $if  it  so  be  fat  Ministres  general  or  prouincial  brdeyne  in  of  er 

maner  bi  cause  resonable  &  honest.    And  }if  f  e  visitoure  fynde  any 

cause  notable  ageynist  f  ese  confessoures,  he  is  holdin  to  enforme  f  er 

25  of  f  e  Ministre  prouincial,  whoche  schal  redresse  hem  or  putte  hem 

awey  owte  of  f  e  place. 


AFter  fat  we  enrnonestyn  stray  tli  f  e  visitoure,  fat  f  oo  f  inges 

[Fol.  68T]    whoche  he  fynt  in  his  visitacioun  fat  |  he  kepe  priue,  ne  schewe  hit 

nat  bi  his  knowinge  to  none  bodi,  but  assone  as  misdedis  schal  be 

30  redde  &  penaunce  enioynid,  alle  fat  whoche  is  writen  schal  be  brent 

bifore  f  e  couent,  but  ;if  f  er  be  soche  f  inges  whoche  bi  f  e  counsayle 

of  moste  wise  sustris  of  f  e  couent  schul  be  reportid  to  f  e  Ministre 

general  of  fe  ordre.     And  also  ;if  so  be  fat  fe  Minister  prouincial 

finde  after  f  e  visitacioun  any  f  inge  notable  ageynis  f  e  visitoure  or 

ageynis  his  felawes,  He  is  holdin  to  make  enformacioun  to  f  e  Minister 

*  MS.  repeats  *  that  he  be '. 


The  Reivle  of  Sustris  Menouresses  enclosid         95 

general.  The  felaws  to  f  e  visitoure  schul  nat  be  at  f  e  visitacioun, 
but  }if  it  so  be  fat  fat  it  seme  to  f  e  visitoure  for  fe  beste 
to  doo. 


The  eleccioun  of  f  e  Abbesse  perteynif  alle  oneli  to  f  e  couent,  but 
f  e  confirmacioun  quassacioun  &  deposing  |  pertenif  to  f  e  Ministre  [Fol.  69r] 
general  of  fe  ordre  of  Freris  Menoures,  $if  he  be  present  in  f  e 
prouince;    &  }if  he  be  nat,  fat  it  schal  pertien  to  fe  Minister 
prouincial,  In  f  e  whiche  f  e  forseyde  Abbey  is  foundid,  To  whom 
pertenif  f  e  ordinaunce  of  f  is  ordre,  f  e  gouernaunce,  f  e  cure,  f  e  visi- 
tacioun, f  e  correccioun,  &  reform acioun,  &  bi  hem  &  bi  of  er  visitouris  10 
after  fat  at  it  be  enioynid  hem  in  place  &  in  time;    bi  fe  whiche 
visitoures  f  e  abbesse  schal  be  assoylid  of  here  office,  as  it  is  expressid 
aboue.     And   fere  for  fan  in  vertu  of  obedience  we  comaunde 
straytli  senden  &  enioynen  alle  Abbessis  &  Sustris  of  f  is  religioun, 
fat  fey  be  obedientis  to  fe  Minister  general  of  f  e  ordre  of  frere  15 
Menoures  &  to  fe  Minister  prouincial  of  f  e  same  prouince,  in  f  e 
whiche  f  e  same  |  Abbey  is  sette,  in  f  inges  whiche  been  nat  ageynis  [Fol.  69T] 
here  sowlis,  ne  ageynis  f  is  present  rule.     For  we  wole  fat  fey  be 
alwey  sogettis  to  here  gouernouris.     Also  we  enioynin  to  alle  f  e 
sustris  of  f  is  same  religion,  fat  fey  obey  diligentli  to  here  Abbesse,  20 
after  fat  f  e  Abbesse  be  confermid,  as  longe  as  fat  sche  dwellif  & 
abidif  in  here  office.    Whan  for  maladi  or  for  any  of  er  caas  fat  f  e 
Abbey  be  destitute  or  voyde  of  an  Abbesse,  fat  fan  f  e  sustris  schal 
*-chesyn  a  president  to  whom  in  f  e  mene  time  fey  schul  be  obedientis 
til  a  nyew  Abbesse  be  confermid  &  ocupie  here  office.   And  f  is  same  25 
president  schal  vse  &  execute  in  fe  mene  time  f  e  office  who  ys 
longynge  to  f  e  Abbesse.35  The  mynistris  [araZf]  f  e  visitoures36  schul 
refourme  alle  dis|honeste  &  amende  alle  f  ingis  whoche  been  for  to  [Fol.  70r] 
amende  boof  in  spiritualite  &  in  temporalite.     And  it  [is]  for  to 
eschiewen  comynges  &goiuges  of  straungeris  bi  occasioun  of  temporal  30 
f  inges  &  forasmoche  fat  f  e  Sustris  may  lyue  more  in  pees  for  to 
serue  god  allegatis,  fat  fey  haue  in  comune  &  for  to  resseyue  fe 
profites  of  rentis  &  possessions  &  sureli  to  kepe.     And  for  to  trete 
fe  forseyde  possessions  in  riht  maner,  haue  fey  in  fe  forseyde 
Abbey  a  procuratoure  37  wise  &  trew,  whoche  schal  be  establid  of  35 
the  counsayle  of  the  Abbesse  &  bi  consentement  of  f  e  couent  &  be 
*  Before  '  chesyn '  a  word  erased,  probably  '  mow '.  f  MS.  whoche. 


96         The  Rewle  of  Sustris  Menouresses  enclosid 

lie  put  owte  at  alle  time,  whan  hem  schal  seme  goode  &  profitabel ; 

&  fat  f  e  procuratoure  be  holdin  to  jeelde  acounte  resonable  to  f  e 

[Fol.  70T]    Abbesse  &  to  f  e  wise  Sustres  enspeciali  bi  f  e  couent  f  er|to  assignid, 

&  to  lp e  visitouris  whan  fey  wolen  herin  of  alle  f  inges  whoche  haue 

5  be  deliurid  to  him  &  fat  he  haf  despendid.    And  f  is  procuratoure 

schal  nat  in  none  maner  selle,  ne  bynde  ne  draw  awey  any  goode s 

or  catallis  of  f  e  Abbey,  &  alle  fat  which  is  done  in  damage  to  f  e 

Abbey  bi  soche  maner  of  bad  gouernaunce,  we  Juge  it  for  nawt  &  of 

none  auayle  .  And  for  as  moche  fat  in  of  er  place  is  oure  life 

10  perpetuel,  we  wole  aboue  alle  f  inges  fat  f  e  sustris  of  f  is  religioun 

eschuen  outrage  &  Ipe  sourfait  of  bigginge  &  of  alle  maner  curiosite, 

whiche  been  contrarious  to  alle  godenesse  &  whoche  god  hatif  in 

alle  Binges. 


The  seel  of  f  e  couent  be  kepte  after  f  e  ordinaunce  of  f  e  same 
[Fol.  71r]  couent.  And  alle  f  e  letres  whiche  |  schul  be  sent  from  Ipe  couent 
schal  be  firste  I-redde  in  Ipe  chapitre.  None  of  Ipe  Sustres  sende  ne 
resseyue  any  letres  but  soche  whoche  f  e  Abbesse  schal  rede  first,  or 
ellis  fat  ]>e  same  letres  be  I-redde  bifore  f  e  Abbesse  be  anof er  suster 
f  er  to  assignid.  The  Abbesse  schal  holde  chapitre  eche  wike  twies 

20  at  f  e  leste,  one  of  corecciouu  &  amonisschment,  &  anof er  of  f  e  ordi- 
uaunce  of  Sustris.  And  ouer  alle  finge  we  defende  fat  none 
Ministre  ne  visitoure  bi  here  auctorite  make  none  constitucionis  in 
f  e  Abbey  ageynis  Ipe  forme  &  rule  aforseyde,  wher  f  orwe  f  e  sustris 
be  bounde  or  enclinid  to  any  vice  or  payne,  but  }if  so  be  fat  it  be 

25  done  bi  consentment  of  alle  f  e  couent ;  and  }if  ani  soche  nyew 
ordinaunce  be  made,  by  no  maner  fat  fe  sustres  schul  be  boundyn 
J? er  to.38 


[Fol.  71T]  We  seyn  fan  fat  none  persone  of  holi  chirche  ne  seculer  take  in 
despite  ne  varie  ne  transpose  f  is  present  rule  correctid  &  approuid, 
30  ne  any  f  inges  whoch  been  comprehendid  f  er  inne,  ne  for  to  go 
folili  f  er  ageynis.  And  ^if  any  be  so  hardi  fat  dare  take  fat  vppon 
him,knowe  he  fat  he  rennif  in  f  e  wraf  of  god  almyhti&  indignacioun 
of  f  e  apostles  Peter  &  poule.  This  was  5ouin  at  vien} S9  f  e  vi 
kalendis  of  august  f  e  secunde  jer  of  oure  dignite. 


The  Beivle  of  Sustris  Menouresses  enclosid         97 

This 40  is  rule  of  sustris  enclosid,  whoche  haue  lefte  alle  Binges 
of  f  is  worlde  for  loue  of  god.     Certis  fey  do  grete  vnderstondinge, 
for  in  fis  worlde  may  no  man  dwelle  in  profitabel  pees.     At  alle 
dayes  f  er  been  enemyes  And  f  erfor  fat  f  e  sustres  put  here  f  owtes 
for  to  loue  god  ententifely,  whoche  schal  putte  hem  in  goode  place.  5 
And  |  for  as  mochel  fat  fey  been  enclosid,  allemihti  god  schal  ^eue  [Fol.  72r] 
to  hem  of  his  fayre  f>inges  &  fat  is  fayre  paradise,  bi  cause  fat 
fey  haue  louid  him  in  vertuouse  seruise.     Now  prey  we  f is  gode 
ladies  fat  fey  preyen  for  oure  sowles  fat  we  may  come  &  haue  f e 
Joye  of  heuyn  bi  his  blessid  grace  perpetuelly  for  to  endure.    Amen.  10 

fe 


98         The  Eewle  of  Sustris  Menouresses  enclosid 


Fi 


I  Or  as  moche  fat  it  is  couenabel  lowli  seruauntes  &  deuowtes 
hand  maydenes  of  owre  lorde  Ihesu  criste  for  his  loue  f  e 
worlde  wif  alle  vaniteis  to  forsake,  And  f  e  batayle  for  to  vndertake 
agaynes  f  e  deuel  &  him  for  to  wif  stonde  &  his  temptacions,  &  hem 
[  Fol.  72T]  selfe  to  refreyne  bi  name  of  professioun,  |  bi  whoche  fey  been  submittid 
to  diuerses  obseruauncis  of  religioun,  so  fat  fey  mowen  bi  f e  forseyde 
avowe  of  regulere  obseruaunce  helf  e  in  sowle  &  bodi  haue  in  f  i& 
worlde,  And  after  here  departinge  for  to  reioyse  perpetualli  fe 
rewarde  of  blisse,  whoche  ys  ordeynid  for  here  rewarde,  we  f  erfor 

10  fader  spirituel  of  his  fingis  f enkinge  wif  gode  diligence,  hauin 
ordeynid  fat  f  e  sustris  whoche  been  or  schal  been  vnder  f  e  gouer- 
naunce  in  fe  cure  of  freris  Menowres,  alle  f ow  fat  fey  be  clepid 
Menowressis  or  of  f  e  ordre  of  Seint  Clere  or  of  seynt  damian 1,*  or 
of  what  of er  name  fat  fey  hauyn  or  berin,  fat  in  eche  place  wher 

15  fey  been  dwellinge  bi  fe  ministris  prouincial  of  fe  Freris  Menours 

[Fol.  73r]    &  bi  f  e  Abbesse  of  f  e  same  place  &  of  f  e  |  couent  or  of  f  e  gretter 

parti  of  f  e  couent  be  f  er  ordeynid  be  oure  auctorite  certeyne  nombre 

of  hem  after  f  e  quantite  &  sufficiant  of  godes  &  rentis  longinge  to 

f  e  same  Abbey,  so  fat  fey  may  of  here  goodes  couenabli  be  sus- 

20  taynid.2  And  ouer  fat  certayne  nomber  bi  f  is  maner  assigned, 
fat  none  be  resseyuid  in  f  e  same  hous  wif  owte  special  licence  of 
fe  apostle,  But  ^if  so  be  fat  here  godes  &  rentis  been  of  soche 
encrese  whoche  may  suffice  to  moo ;  &  algatis  byfore  any  soche 
resseyuinge,  fat  f  e  encrese  of  here  godes  bi  f  e  grace  of  god  be 

25  denounsid  to  f  e  chapitre  general  of  freres  Menoures.     Atte  whiche 

chapitre  it  schal  be  fan  ordeynid  how  many  persones  may  f  er  putte 

inne  ouer  the  nombre  of  olde  time,  bi  resoun  of  f  e  encrees  of  here 

[Fol.  73V]    goodes  &  reue|nuys,  as  it  is  forseyde.    And  $if  it  happe  bi  f  e  grace 

of  god  any  persone  or  many  persones  for  to  be  resseyuid  ouer  f  e 

30  olde  numbre,  Algatis  fat  none  soche  resseyte  be  made  wif  owte 
licence  of  f  e  Ministre  general  or  prouincial,  to  f  e  whoche  Ministris 
we  comaundin  straytli  fat  bifore  ani  soche  graunt  schal  be  done, 
fat  fey  auise  wel,  fat  none  cowenauntt  fer  in  be  made  vnduli,  ne 

*  The  numbers  given  in  the  text  refer  to  the  notes  which  will  be  found  on 
pp.  120-3. 
•f*  MS.  '  comenaunt ' . 


The  Reivle  of  Sustris  Menouresses  enclosid         99 

ani  finge  fat  towchif  Simoni.     And  }if  it  happe  bi  auenture  fat 
any  of  f  e  kynrede  or  ofer  Frendes  make  legacioun,  deuise  or  }ifte 
of  ani  maner  possessioun,  gode,  catelles  or  luyelles  to  any  Suster,  fat 
it  schal  be  resseyuid  bi  f  e  Abbesse  &  dispendid  in  profite  to  Couent ; 
&  sche  bi  cause  of  whom  fat  gifte  is  done  for,  fat  allegatis  sche  5 
in  here  necessitees  be  holpyn  &  rele|uyd  to  here  ese  goodli.     And  [Fol.  74r] 
fat  f  e  ministris  be  wel  ware,  bof  e  general  &  prouincial,  fat  for 
none  leue  bifore  grauntid  ne  after,  bi  none  wey,  for  none  colour e  ne 
requeste,ne  for  any  of  er  occasioun,  none  miner  suster  of  f  is  religioun 
bi  here  selfe  ne  be  any  of  er  do  resseyue  or  take  any  f  inge  whoche  10 
is  longynge  to  ani  frere  or  to  any  Couent  or  to  f  e  chirches  or  werkis 
of  f  e  forseyde  ordre.    And  also  fat  bi  resoun  of  soche  resseyte  none 
finge  be  procurid  ne  ^ouin,  &  fat  none  finge  be  suffrid  to  be 
resseyuid  bi  resoun  of  custuine,  ne  bi  any  of  er  wey,  For  alle  soche 
dedis  we  reccoune  *  corrupcioun.    And  }if  any  ministre  do  or  suffer  f  e  15 
contrarie,  be  he  cursid  in  so  mochel  fat  he  may  nat  be  assoylid 3 
but  onli  of  f  e  pope  t  excepte  peryl  of  deef ,  &  }if  he  be  conuic|tid  [Fol.  74T] 
f  er  of,  fat  fan  he  schal  be  deposid  of  f  e  office  of  Ministre  perpetueli. 
And  more  ouer  we  ordeyne  fat  f  e  Abbessis  &  alle  of  er  whiche 
f  e  goodes  of  fe  Abbey  schal  gader,  resseyue,  ministre,  or  despende,  20 
eche  }ere  fat  fey  schal  3eelde  acounte  bifore  f  e  Ministre  general  or 
prouincial  &  before  ani  wyse  Sustres  I-chosin  fere  bi  f  e  Couent,  of 
alle  maner  resseytis  &  expensis  &  of  alle  of  er  f  inges  in  diew  maner, 
&  of  alle  fat  whiche  is  owynge  bi  any  persone,  &  of  f  e  astate  of  f  e 
Abbey.     And  we  wole  also  fat  in  eche  hous  of  f  e  ordre  in  fe  25 
biginnynge  of  fe  Abbes,  after  fat  sche  is  in  pesible  possessioun  of 
fe  godes,  &  alle  f  inges  whoche  longyn  to  fe  hous,  fat  wif  inne 
ii  monf  is  in  f  e  present  of  f  e  Ministre  general  or  prouincial  or  |  of  [Fol.  75r] 
f  e  visitoure  of  f  e  house,  &  in  presens  of  vi  wise  Sustris  of  f  e  same 
place  be  an  Inuentari  made  of  alle  here  godes  &  catallis  meuabel  &  3° 
not  meuabel ;  &  f  is  Inuentari  schal  be  regestrid  or  dowblid  in  alle 
poyntis  acordinge  &  enselid  wif  f  e  seeles  of  f  e  Abbesse  &  of  f  e 
couent;  and  amongis  ofer  f  inges  in  fe  forseyde  register  be  con- 
teynid  what  bestis  fey  hauyn,  &  what  fey  been  worf e,  &  what 
come  fey  hauyn,  &  what  wynes,  &  alle  ofer  maner  store,  &  f  e  35 
dettis  whoche  f  e  hous  owif ,  &  f  e  dettis  whoche  been  owynge  to  f  e 
house,  &  to  whom  fey  been  bowndyn  &  f  e  names  of  here  dettoures, 
&  what  ornementis,  &  what  vessel  &  couertoures,  &  what  ofer 
*  MS.  '  rettoune '.  f  Word  rubbed  out,  but  still  legible. 

H    2 


100        The  Rewle  of  Sustris  Menouresses  enclosid 

soche  thingis  been  in  f  e  hous.     And  }if  any  Abbesse  resseyue  fe 

[Fol.  75V]    hous  in  |  gode  estate  &  sche  doof  enpeyre  hit,  bi  alienacioun  or 

destruccioun  of  here  godes  or  bi  dette  &  foli  obligacioun,  fan  be  sche 

deposid  of  here  astate,  &  ouer  fat  be  sche  punyschid  as  it  longif 

5  to.     And  we  wole  fat  f  e  forseyde  Inuentaries  or  regestris  been 

redde  opunli  &  playnli  in  Ipe  Chapitre  bifore  alle  f  e  Couent ;  and 

after  tyme  fat  fey  been  redde,  one  register  dwelle  wif  f  e  Abbesse, 

&  fat  of  er  wif  f e  Couent,  &  f  e  transcrite  wif  f  e  Miuistre  general 

or  prouincial. 

10      And  3it  as  we  recordin  cure  blessid  predecessoures  pope  boneface 

f  e  VIII  *,4  fat  after  a  constitucioun  bi  hem  ordeynid  vppon  f  is  same 

religioun,  vnder  vertuouse  rule,  fat  alle  f  e  Sustris  schulden  dwelle 

&  abide  vnder  stedefast  &  perpetuel  closinge,  &  as  we  been  efformid 

[Fol.  76r]    In  some  placis  of  f  e  ordre  |  f  is  poynt  is  nat  kepte  holi,  And  f  erfor 

15  owre  wille  is,  fat  f  is  same  constitucioun  be  kepte  outerli.  Wherfor 
we  comawnde  straytli  to  alle  Ministris  &  Abbessis  &  to  alle  fo  to 
whom  soche  kepinge  of  closure  pertenif,  fat  fey  alle  doo  here 
feruent  diligence  for  to  kepe  truli,  fat  none  Suster  priuyli  ne 
apertli  passe  nat  oute  bi  none  maner  wey,  But  $if  so  be  in  case  fat 

20  any  of  hem  been  sent  &  ordeynid  for  to  edifie  &  ocupie  a  newe 
place  of  f  e  same  religioun,  or  ellis  fat  it  happe  fat  ani  of  hem  be 
in  so  stronge  maladie  opunli,  fat  sche  may  nat  dwelle  ne  abide  fer 
inne  wif  owte  grete  sclaunder  or  perille  importabel. 

And  ouer  fat  we  wole  fat  none  religious  ne  seculere,  of  what 
[Fol.  76T]  astate  or  dignite  fat  he  be,  fat  he  enter  nat  to  hem  |  wifowte 
licence  of  fe  Apostle,  owtake  f es  persones  to  whom  is  grauntid 
conge,  bi  here  rule  &  bi  ordinaunce  of  owre  predecessouris  .  And 
ouer  fat  we  comaundyn  streytli  to  f  e  Ministris,  Custodis  &  war- 
deynis  bi  f  is  tenoure  present,  fat  fey  distreyue  alle  here  freiis  to 

30  hem  sogettis,  fat  in  here  comynges  &  abidinges  in  f  e  Abbey  fey 
gouerne  hem  vertuousli  in  alle  poyutis  after  fe  rule  of  seynt 
Fraunceys  &  statuses  of  holi  popis  t  &  of  er  holi  t  Freris  of  f  e 
same  ordre.  And  alle  foo  which  e  doo  f  e  contraii  schullin  be 
punischid  &  chastisid  after  fe  ordinaunce  in  fe  same  statutes 

35  assignyd. 

And  also  sauynge  in  f  e  same  rule  of  f  e  Sustris  made  bi  seynt 

*  The  word  '  pope '  is  rubbed  out  and  a  line  drawn  through  '  boneface  be 
VIII  'in  MS. 
t  Words  have  been  rubbed  out,  but  are  readable. 


The  Reide  of  Sustris  Menour 'esses  enclosid       101 

Clare  is  a  clause  conteynyd,  pat  in  eche  house  per  may  be  resseyuyd 
certay|nis  personis  for  to  serue  hem  &  pe  whiche  schal  be  con-  [Fol.  77r] 
streynid  to  alle  maner  obseruaunces  of  professioun  like  as  oper  been 
wip  inne,  owtake  closure,  &c.,  we  neforpat, for  pe  honeste  &  gode  fame 
of  pe  Sustris  of  pe  ordre  of  seynt  Clare  or  Menoressis  or  of  seynt  5 
Damyan,  Oper  weyes  we  ordeyne  at  pis  time,  &  wolin  pat  oure  ordi- 
naunce  endure  perpetuelli,  whiche  is  pis  pat  we  comaundin  straytli 
pat  from  pis  time  forpe,  soche  seruauntis  pat  now  been  or  schullin 
been,  pat  pey  been  as  ferforp  &  astraytli  boundin  to  pe  obseruaunce 
of  professioim  as  oper  sustryn  in  pe  same  Abbey  vnder  obedience,  10 
&  pat  pey  dwellin  &  abide  perpetueli  vnder  closure.    Neforpan  pey 
schul  mowe  haue  in  eche  house  of  soche  religioun  certaines  wommen  | 
but  fewe,  pe  whiche  schullen  be  of  gode  age  &  wel  auysid  &  of  [Fol.  77T] 
goode  maneris  &  honestes  in  seculere  habite ;  &  soche  schal  entre 
nat  in  pe  closure  of  pe  Sustres,  but  for  profite  of  pe  Abbey  &  for  15 
grete  necessite  to  pe  Sustres,  after  pat  is  enioynid  to  hem,  &  pat 
pey  be  pere  of  warnid.     And   :jif  pe  Abbesse  take  vppon  here 
ageynes  oure  comaundement  for  to  goo  owte  of  pe  forseyde  closure, 
or  geue  licence  to  any  of  pe  Sustris,  pat  pan  bi  pe  Miuistre  in  pe 
counsayle  of  pe  freris,  The  same  Abbesse  schal  be  remewid  of  here  20 
gouernaunce,  &  pe  Sustiis  bi  pe  maner  goynge  owte  of  pe  closure, 
but  in  case  sufferablis,  schullyn  be  made  enables  to  alle  offices  of  pe 
ordre,  &  neuerpelese  pat  pey  been  enioynid  to  do  pe  penaunce 
assignyd  &  ordeynid  in  pe  ordre  |  for  greuouses  trespasis.  [Fol.  78r] 

And  also  we  defenden  straytli  pat  pe  Sustris  of  pe  order,  haue  25 
none  cellis  in  here  dortoure,  &  ^if  any  per  be,  we  senclen  &  comaunden 
pat  bi  pe  ministris  or  be  visitoures  in  pe  nexte  visitacioun  pat  pey  do 
destruye  vtterli  alle  soche  maner  cellis;  &  jif  any  oper  be  coun- 
saylinge  procuringe  or  helpinge  pere  agaynes.  pat  pey  been  chastised 
&  punischid  sadli  by  censure  &  sentence  of  holi  chirche  &  that  by  30 
oure  auctorite.     And  ^if  any  of  pe  forseyde  Ministris  or  oper  freris 
of  pe  same  ordre  presumyn  now  or  in  tyme  comynge  to  make  oper 
statutis  or  obseruuunces  ageynes  owre  ordinaunce  forseyde,  we  bi 
auctorite  papal*  enioynyn  &  comaundyn  pat  soche  constitucions 
been  holden  for  nauhte&ofnouevalu.  And  we  wolen  |  &  comaunden  [Fol.  78T] 
straytly  pat  alle  pe  Ministris  prouinciallis  in  alle  here  prouinces  do 
sende  to  alle  Abbeyes  of  pe  same  ordre  whoche  been  or  schulde 
been  vnder  cure  &  gouernaunce  of  freris  Menoures,  The  copies  of 
*  Word  rubbed  out,  but  readable. 


102        The  Rewle  of  Sustris  Menouresses  enclosid 

pis  ordinaunce  enselid  vnder  pe  sele  of  pe  mynistre  &  of  pe  diuyni- 
toures,  And  pat  pey  been  redde  to  pe  sustris  in  here  couentis  opynli 
&  pat  pe  Miuistris  comaunden  stray  [Y]li  pat  pis  ordinaunce  from  pis 
time  forpe  be  I-kepte  entierli  &  holdin  stedefastli  wip  owte  any 
5  variaunce  or  lettinge. 


At  alle  pe  houres  fey  schal  first  a  litel  ringe  &  make  a  suffisaunt 

restinge,  so  pat  pe  Sustres  may  make  hem  redi  &  assemble  in  pe 

chirche  wip  owte  tariynge,  &  pan  schal  pe  belle  be  rungyn  wel 

[Fol.  79rj    lenger,  &  pis  maner  ringinge  be  vsid  in  alle  times,  safe  |  in  dobel 

10  Festis5.  For  pan  we  schal  ringe  iii  tymes  longe  bope  to  euensonge  & 
to  matynnis,  bi  espacis  suffisauntis.  And  at  pe  tierce  twey  tymes 
longe  with  couenabel  espace,  &  after  pe  tierce  iiii  time  to  pe 
masse  couenabli.  Eche  day  we  schal  ringe  in  time  longe  bifore  pe 
biginninge  of  pe  Inuitatorie 6.  On  sundayes,  at  dobel  Festis,  & 

15  semydobel  pey  schal  ringe,  whan  pe[y]  byginne  Te  deum  l[audamus^ 
tille  soche  a  verse  pleni  sunt  cell  $  terra.  And  on  sundayes 
whan  pey  syngen  pe  ix  respons7,  while  Gloria  patri  is  asinginge, 
pan  pey  schal  ringe  til  pe  biginnynge  ageyne  of  pe  response. 
Whan  pey  been  at  pe  leuacioun 8,  pey  schal  ringe  a  litel  in  pe  masse 

ao  conuentuel  withowte  more.    At  pe  mete  &  at  pe  soper  in  alle  times 

[Fol.  79Y]    pey  schal  sowne  pe  smale  belle,  And  after  |  til  pe  Sustren  haue 

wasschin  here  hondis  &  assembel  togyderes  bifore  pe  freytoure, 

&  after  here  refeccioun  pey  schalle  smyht  iiii  strokes  on  pe  belle 

of  pe  freytoure.     And  after  pis  smytinge  pe  S'ustres  schullin  rise 

25  &  entre  honestli  in  to  pe  Freytoure,  &  after  pat  pey  schal  sowne 
pe  belle,  bi  pe  space  of  seyinge  of  iiii  Aue  maries.  And  after  pat 
pe  Chauntresse  in  sesynge  of  pe  sowninge  schal  seye  Benedicite 9. 
And  pe  Couent  schal  answere  in  pe  same  tune.  And  pan  pe 
Chauntresse  schal  bigynne  pe  verse,  &  alle  pe  couent  schal  sey  after. 

30  At  lube  d[omne\ 10  Sche  pat  schal  rede  fromme  pe  ende  of  pe  Couent 

til  sche  comeinmyddis  of  pe  Couent  schal  sey  lube  d[omne]&  bowynge 

schal  resseyue  pe  blessynge.     And  in  pe  end  of  pe  mete,  pe  refrey- 

[Fol.  80r]    touresse  schal  smyte  |  iiii  strokes  on  pe  smale  belle,  &  anone  pe  reder 

schal  sey  Tu  autem  ".     And  pe  Sustres  at  pe  tabel  schul  seye  Deo 

35  gratias.  And  after  anone  pe  Somenerere  schal  sowne  pe  smale 
belle  as  longe  til  pe  sustres  been  fro  table,  &  in  renges  bifore,  one 


The  Reivle  of  Sustris  Menouresses  enclosid       103 

Suster  ageynis  anof  er.     And  fan  f  e  chaunterere  schal  biginne  f  e 
verse  &  alle  f  e  couent  after,  &  atte  Gloria  patri  Eche  Suster  schal 
turne  ageynis  ofer.     Whan  alle  is  done,  f  e  almoynere  schal  turne 
here  towarde  f  e  ymage 12  &  sey  Agimus  tibi 13  wif  Benedictus  deus 
in  do[nis],  And  after  fat  f  e  Chaunterere  schal  bigynne  for  to  go  to  f)e  5 
Mynystre  wif  Miserere  mei,  deus,  &  alle  f  e  couent  &  fan  f  e  quere 
•on  fat  one  syde  schal  take  his  verse,  &  f  e  Quere  on  fat  ofer  syde 
schal  take  anof er  verse.    And  assone  as  }>ey  |  haue  bowid  hem  to  f  e  [Fol.  80r] 
ymage  reuerentli,  fey  schul  go  in  to  f  e  chirche  singyng  f  e  same  note. 
And  at  fe  entre  of  fe  Quere  fey  schul  bowe  towarde  fe  awter,  &  10 
whan  fey  been  entrid  in  here  segis  fey  schul  stonde  one  ageynes 
anof  er,  til  fey  sey  Eetribuere 14.     And  f  anne  alle  schal  bowen  at 
Per  dominum,  &  f  anne  turne  hem  te  Ipe  auter  til  me  seyf  *  Fidelium 
anime  15.     And  whan  fey  haue  answerid  Amen,    Ipej  schul  bowe 
&  sey  Pater  noster,  ^if  it  be  Fest,  stondinge ;    }if  hit  be    Feri,  15 
knelinge ;   And  after  in  Ipe  ende  smyte  J?e  forme  &  seye  Deus  det 
nobis  s\_uam~]  p[acem~\  and  J>e  couent  answeringe  Amen. 


WHan  J>ey  3elden  graces  at  Ipe  soper  in  Ipe  Freytoure,  J>ey  schul 
do  as  it  is  seyde  biforne,  saue  fat  fey  schullyn  nat  knele  but  bowe  & 
seye  |  Deus  det  nobis  s[uam~\  p[acem~\  wif  owte  smitynge,  &  answere,  [FOI.  glr] 
Amen.    And  fey  schul  honestli  in  silence  goo  owte  of  f e  freytoure, 
sauinge  foo  whoche  fey  schul  seruyn. 

And  also  at  f  e  colacioun  16  whoche  schal  be  done  eche  day  in  f  e 
freytoure,  First   fey  schul  sown    fe  belle  in  Monastre  bi  espace 
auenaunt,  &  refectuouere  schal  sowne  f  e  smale  belle  of  f  e  Cloyster  25 
be  as  longe  time  fat  alle  f  e  Sustris  may  be  redili  ensemblid  in  fe 
Freytoure.     And  anone  after  f  e  Bed  ere  schal  sey  lube  domne,  $c., 
&  resseyue  blessinge  bowinge,  as  hit  is  forseyde.     The  benisoun  is 
f  is  :  Noctem  quietam  §  finem  perfectum  concedat  nobis  omnipotent 
<J*  misericors  dominus.  R  Amen.     And  after  f  e  firste  or  secunde  30 
verse  of  f  e  lessoun  f  e  Reder  schal  sey  Benedicite  wif  |  titel  &  poynt-  [Fol.  81V] 
ing  in  tone  of  a  lessoun.    pe  blessing  is  Potum  ancillarum  suarum, 
$c.  In  nomine patri[s]  §  filii  6f  s[piritus]  s[ctncti\.  R  Amen.  And  in 
f  e  ende  of  f  e  lessoun  f  e  Reder  schal  sey  Fratres,  sobrii  estote  §c.  .  Tu 
autem  d[pmine]  $c.  R  Deo  gratias.    The  sustris  schul  goo  to  monastre  35 
ordeyneli  seyinge,  Miserere  mei,  deus  wif  owte  note,  &  fan  fey  schul 

*  '  me  '  and  the  J)  of  '  sey]) '  erased  and  '  ]>ey  Bey '  in  later  hand  in  margin. 


104        The  Eewle  of  Sustris  Menouresses  enclosid 

ringe  f  e  grete  belle  in  fe  clogere  for  complin,  whan  it  is  ronge  & 

seyd  in  fe  chircbe  Adiutorium  fyc.  &  Pater  noster  knelinge.     pan. 

fey  schal  sey  Confiteor  $c.  &  Misereatur  Sfc.     And  as  oftyn  fat 

fastynge  day  is,  Collacioun  schal  be  done  &  seyde  &  nomore.    And 

5  in  of  er  tyme  fey  schal  come  to  Complyn  as  to  of er  houres  of  f e 

day.     And  f  e  time  fat  fey  schul  slepe  bi  day  Fro  Pasche  vnto 

[Fol.  82r]    seint  Croyse.  .  Sche  fat  haf  redde  at  f  e  tabel,  as  sone  as  sche  haf 

etin,  sche  schal  sowne  fe  smale  belle  of  fe  freytour  bi  f  e  space  of 

an  Aue  maria.     And  after  anone  fe  Sustris  schullin  rest  hem  in 

10  pees  &  silence  &  in  f  e  time  of  slepinge  none  persone  schal  be  wif 

in  f  e  cloos  but  f  e  sustris  oneli. 

Whan  fey  schullin  goo  in  to  chapiter,  fey  schul  sowne  f  e  smale 

belle  longeli,  &  anone  wif  owte  tariinge  f  e  Sustres  schal  assemble 

in  f  e  Chapitre ;  &  whan  f  e  Sustris  been  ensemblid  at  f  e  Monastre 

15  &  fat  f  e  last  stroke  is  srnetyn,  f  e  ebdomodari 17  make  a  tokin  in 

smytinge  f  e  forme  wif  here  honde  honestli,  &  anone  fe  sustris 

schul  bowyn  hem  }if  it  be  a  Fest ;  but  if  it  be  a  feri,  knelinge  & 

seyinge  Pater  noster.  And  after  fat  f  e  ebdomo[  Ja]ri  make  a  syngne, 

[Fol.  82V]    as  |  hit  is  aboue  seyde,  for  to  make  hem  redi  &  fan  sche  schal 

20  bigynne  f  e  office  in  here  sege  &  here  visage  tumid  to  fe  awter. 

And  so  schal  alle  f  e  sustris  do  til  Gloria  patri.    And  fan  schal  f  e 

one  syde  of  f  e  Quere  turne  hem  ageynis  f  e  of  er  in  obeyinge.    Alle 

in  f  is  maner  schal  fey  be  whan  fey  seyn  f  es  psalmes  wif  owte 

note  in  fe  Quere.     Alle  sustres  schul  stonde  vpriht  saue  in  fe 

25  psalmodiinge  at  f  e  seruice  of  dede,  for  fan  fey  schul  sitte.    Whan 

ii  psalmis  or  mi  been  seyde  vpon  one  antirne18,  fe  quere  schal 

stande  vp  while  f  e  antym  ys  bigonne  excepte  at  prime  &  in  tyme 

of  Pasche  &  at  Complin.    In  alle  of  er  times  bof  e  one  &  of  er  schul 

stonden  &  sitte  chaungeabli  sauing  at  Laudate  d[ominum]  o[mnes] 

[Fol.  83r]    g[entes],  &  laudate  d[ominum']  de  cells,  \  Quicunque  unit,  Benedictus, 

Nunc  dimittis,  &  Magnificat,  Wher    fey  schullen    alwey  stonde, 

whef  er  fey  rede  or  singe,  &  an  of  er  time,  at  f  e  office  of  oure  ladi, 

whan  it  is  seyde  wif  owte  note.     But  at  f  e  lessons  whan  fey  schul 

sey  psalmodi,  fan  fey  schul  sey  distinctly  &  atrete,  &  also  whan 

35  Vey  naue  seyde  &  endid  on  f  e  one  syde  f  e  verse  til  time  fat  f  e 

of  er  syde  schal  biginne  f  e  of  er  verse,  &  specialli  in  f  e  offices  of 

oure  ladi  &  of  f  e  dede.     Whan  fey  synge,  fat  £ey  make  none 

treyne   ne  poynt   of  metre,   but   fat    fey  make  pause  euenli  & 

auenauntli.      For  to  jeue  fe  antemes  &  for  to  tune  fe  psalmis- 


The  Reide  of  Sustris  Menour 'esses  enclosid       105 

f  er  schul  be  ii  chaunteressis,  one  in  fat  one  syde  &  one  in  fat  of  er 
side  in  eche  quere  ordeynid  &  assignid,  whiche  schullen  |  ^euin  f  e  [Fol.  83T] 
antemis  &  entune  f  e  psalmis  eche  on  here  syde,  &  f  e  chauntresse 
whiche    schal   ^eue   fe    anteme    schal   entune   fe   psalmes.     And 
a  anteme  schal  neuer  be  bigonne  of  tweyne  bifore  fe  psalme.     pe  5 
lessonis  schullen  be  redde  in  myddes  of  f  e  quere  ;  f  e  responses  bof 
bi  day  &  bi  nihte  schul  be  songoun  sittinge  in  here  seges,  like  as 
antemis  been.    "Whan  fat  *  lube  d[omne\  riht  in  middis  of  f  e  quere, 
sche  schal  obey  to  f  e  awter  for  to  resseyue   fe  benysoun,  &  f  e 
Ebdomodari  schal  sey  fe  benisons  sittinge,  after  time  fat  sche  is  10 
sette.     But  f  e  benisons  of  f  e  Gospellis  sche  schal  euer  sey  boof  bi 
day  &  be  nihte  &  nat  chaunge  here  voyse,  but  in  one  poynt,  & 
nameli  benisones  chaungin  neuer  for  festis  ne  for  fed.     The  absolu- 
cions  19,  as  Exaudi,  domine,  Ipsius  pie\tas  &  A  uinculis,  alle  wey  [Fol.  84r] 
schullen  be  seyde  in  here  places  £  in  dayes  ferialis  f  e  one  after  f  e  15 
oJ3er,  alle  fowe  fat  a -Gospel  be  seyde.     The  benisons 20  been  Euan- 
gelica  lectio  $c.,  &  fe  of  er  n  schul  alle  wey  be  seyde  whan  f  e 
Gospel  is  seyde,  be  it  fest,  be  it  feri.     The  absolucions  schullin  be 
seyde  in  fe  tune  of  chapitres,  f  e  benisons  in  fe  tune  of  lessons. 
And  also  f  e  orisouns  at  f  e  houres  of  f  e  day,  of  prime,  of  mydday,  20 
&  of  none,  schul  be  determinyd  vnder  f  e  tune  of  chapiteris ;  &  f  e 
Ebdomodari  whiche  schal  sey  f  e  orisoun  schal  sey  Domine  exaitdi 
&  Benedicamus  domino  in    fe  same  tune,  &  fey  schul  answere 
Deo  gratias,  holdinge  vppe.     And  f  e  ori&ons  whiche  schullen  be 
seyde  at  euynsonge  &  atte  matyns  fey  schul  be  seyde  vnder  f  e  25 
same  tune  as  orisons  |  at  masse  solempli.    And  in  f  e  tyme  of  entre-  [Fol.  84V] 
dite  general 21  f  e  Sustrin  schul  sey  alle  maner  offices  distinctly  & 
sympli  wif  owte  note.     Whan  f  e  orisoun  is  seyde  in  ferial  day,  hit 
schal  be  seyde  knelinge  til  per  dominum  &  so  schal  f  e  orisons  of 
owre  ladi  &  of  seynt  Frauncesse,  but  f  e  orisoun  after  preciosa  schal  3° 
be  seyde  at  alle  tymis  like  as  f  e  Pater  noster  schal  be  seyde.     At 
f  e  bigyiminge  of  houres,  &  in  f  e  ende  whan  fe  pater  noster  ys 
seyde  boof  bifore  lessons,  &  at  f  e  blessinge  of  f  e  tabel,  &  whan 
graces  schul  be  seyde  in  f  e  Freytour,  fey  schul  nat  knelin,  &  at 
f  e  preces  of  prime  &  of  cornplyn  &  at  f  e  su'ifragis  of  euensonge  &  35 
matynnis,  whoche  been  seyde  in  lowe  &  f  e  orisons sa  whiche  been 
songoun  schul  be  songoun  (schal  be  seyde)  stondinge ;    &  whan  f  e 
preface 2S  is  seyde  at  masse,  fey  |  schul  knelyn  at  f  e  orisoun  til  [Fol.  85r] 
Dominus  uobiscum,  be  it  Feest  or  feri,  &  nat  biforne  &  so  for  to 
*  Some  words  must  be  supplied  here,  e.g.  '  sche  seyj> '. 


106       The  Rewle  of  Sustris  Menour  esses  enclosid 

stonde  til  Per  dominum.  And  also  after  fat  f  e  Offertorie  24  is 
songoun  til  orate.,  fratres,  Ipe  sustres  schul  turne  hem  riht  towarde  f  e 
awter.  And  [whan]  Orate  is  seyde,  fey  schul  knelin  til  Per  omnia, 
&  f  anne  rise  vppe  &  bowe  hem  towarde  Ipe  awter  til  Sanctus,  &  fan 
5  Ipe  one  syde  of  f  e  Quere  agaynes  f  e  of  er  &  singe  Sanctus,  &  after 
fat  for  to  knelin  duringe  fe  leuacioun  of  f  e  bodi  of  oure  lorde  Ihesu 
criste,  &  fan  rise  &  worschip  deuowtli  on  knees  towarde  f  e  awter, 
&  fey  schul  dwelle  greuelinge  25  til  Per  omnia  at  Pax  domini. 
And  whan  Agnus  del  is  seyde,  \]>ey\  schal  lye  greueninge  til  fe 
10  Post  eom[munions]?*  And  in  festiuale  dayes  &  Festis  of  ix  lessons 

[Fol.  85V]  &  in  masses  of  Requiem  whoche  been  songyn  in  soche  Festis,  |  fey 
schul  nat  make  prosternacioun  whan  Sanctus  is  in  seyinge,  til  f  e 
leuacioun,  but  after  f  e  leuacioun  fey  schul  make  prosternacion  til 
Per  omnia  of  f  e  Pater  nosier.  And  of  masse  of  Requiem  for  bodi 
15  present,  of  whom  vigilies  were  done  bi  note  in  a  Ferial  day,  fey 
schal  do  as  in  a  festival  day  &  so  schul  fey  doo  at  masse  of  f  e  holi 
goste,  of  oure  ladi,  of  seint  Fraunces,  and  in  massis  for  anniuersa- 
riis,  &  of  of  er  seintis ;  &  in  f  is  massis  of  seyntis  fey  schal  sey 
Kyrie,  Sanctus  &  agnus,  as  of  Festival  dayes,  f  ow  it  be  feri.  Item 
20  fey  schul  knelin  in  ferial  dayes  at  Salue,  sancta  parens,  &  at  Vent 
sancte  spiritus,  &  in  f  e  massis  of  f  e  holi  goste  &  of  oure  ladi,  &  in 
lentyn  at  f  e  verse  of  f  e  tracte,27  Adiuua  nos  deus  salutaris  nosier 

[Fol.  86r]  &  at  Salue  regina  &  A  ue  regina,  &  at  fe  bigyn|ninge  of  f  e  verse 
0  crux,  aue,  spes  unica  fyc.  And  in  eche  time  &  place  fat  fey 
25  knelin  in  ferial  dayes,  fey  schul  knelyn  in  festival  dayes,  except  at 
preces™  of  prime  &  of  complyn.  And  also  fat  fe  sustris  been  riht 
turnid  eche  agaynis  ofer.  In  fe  masse  whan  fe  Offertori  is 
songouu,  fey  schulle  turne  hem  towarde  f  e  awter,  &  after  f  e  Sanctus 
also  fat  fey  been  vpriht,  &  at  alle  times  fat  any  is  songe  in 
30  comune.  Item  alle  times  fat  Gloria  patri  is  seyde,  fey  schul  bowe 
hem  lowli,  &  at  Te  deum  laudamus,  whan  Te  ergo  quaesumus  is 
seyde,  &  at  Credo  whan  Homo  factus  est,  &  at  Gloria  in  excelsis, 
whan  suscipe  deprecacionem  is  seyde,&  in  f  e  endis  of  ympnis,  &  whan 
f  e  last  verse  saue  one  of  Benedicite 29  is  seyde.  Item  f  e  benisoun 

[Fol .  86T]  after  complin  |  schal  be  seyde  bifore  f  e  anteme  &  after  f  e  anteme 
fey  schul  sey  Fidelium.  Item  Te  deum  &  Credo  schal  be  songoun, 
as  it  was  ordeynid  at  f  e  chapitre  general.  Item  fey  may  singe  som 
sequence30  bi  ordinaunce  general,  as  fe  ordinal  makif  mencioun 
except  at  f  e  masse  of  holi  goste. 


The  Reide  of  Sustris  Menouresses  endosid        107 

In    lentoun    pey    schul    sey    pe    Intrat    Dum   sanctificatus   nos 
fuero  *  Item  Ipe  antemes   Lux  orta  est  iusto    And  to  oper  soche 
lyke   instede  of  In  eternum  For  alleluia,  whan  one  Alleluia  ys 
seyde  .  And  also  Rex  gloriose  &  soche  like  may  be  songin  some 
time  for  a  Test  solempne  in  pe  note  of  Eterna  lux.     Oper  ymnys  5 
schullin  be  songe  in  alle  times  after  Ipe  ordinal,  whoche  schal  nat 
be  chaungid  for  Auent  ne  for  any  Fest  ne  for  lentoun.     Item  pey 
schul  nat  leuyn  for  masse  of  Ipe  holi  gost,  or  of  oure  ladi,  ne  for  |  any  [Fol.  87r] 
oper  masse,  but  for  Ipe  masse  of  Ipe  ordinari  schal  be  songe  in  his 
place   &  at    Ipe   riht   houre.     Inuitatoriis   &   alle  oper  verses  &  10 
benedicite  schul  be  seyde  in  alle  times  of  one  Suster  in  here  sege  in 
Festis  of  ix  lessons  &  of  iii  lessoun,  &  jif  it  be  dubbil  fest  or  half 
dobel,  ii  Sustris  schul  sey  pe  verse  bifor  Ipe  .awter.     And  in  feriis 
bitwix  paske  &  pentecoste,  Alleluia  in  Ipe  masse  schal  be  seyde 
alwey  wip  n  Sustres  .  And  in  festis  of  ix  l[e]c[ions]  &  in  sondayes,  15 
Inuitatori  &  pe  last  Respons  &  Alleluia  in  pe  masse  schal  alle  wey 
be  songe  of  11  sustris  at  Ipe  lectroun  in  myddes  of  pe  Quere.     In 
Festis  half  dowble  Ipe  orison  alwey  schal  be  seyde  in  myddis  of  Ipe 
Quere  at  Ipe  first  euynsonge  &  at  Ipe  secunde  &  at  Ipe  matyns  &  in 
]>e  in  &  vi  |  Respons  &  at  Ipe  gravel  of  Ipe  masse  &  of  11  sustris  &  [Fol.  87T] 
pe  smale  verset,  but  jif  pe  chapitre  at  Ipe  secunde  euynsonge  be 
chaungid.     For  a  feste  simple  pan  be  it  done  as  pey  may  godeli, 
&  }if  it  may  be  atte  euynsonge  &  at  matyns  pat  per  be  had  an 
cierge  or  a  chaundel  of  wexe  &  especialli  in  half  dowbel  festis  &  011 
sondayes.      pese  been  pe  half  dobel  Festis.81      Seint  lucy,  seint  25 
Nicholas,  Ipe  fest  of  Innocentis,  of  seint  Thomas  of  Caunterbiri,  pe 
.vtas  of  pe  Epiphanie,  Ipe  fest  of  seint  Anneys,  &  of  seint  Agase,  Ipe 
fest  of  Ipe  holicrosse,  Ipe  apparicioun  of  michel,  Ipe  octanes  of  pe 
ascencioun  &  of  seint  Antony,  &  of  seynt  John  Baptist,  Ipe  fest  of 
seint  Marie  magdalene,  pe  translacioun  of  seynt  thomas,  &  Ipe  fest  30 
of  seynt  J  Margare,  Ipe  vtas  of  seint  laurence,  &  of  seynt  lowis,  &  Ipe  [Fol.  88r] 
fest  of  Ipe  decollacioun  of  seint  lohn,  Ipe  vtas  of  Ipe  Natiuite  of  oure 
ladi,  the  fest  of  seint  Martin,  Ipe  fest  of  seynt  Elizabep,  &  of  seynt 
Cecile,  &  of  seynt  katerin,  &  pe  vtas  of  corporis  cristi. 

In  festis  douce  dobles,32  pe  Abbes  or  sche  whiche  schal  do  Ipe  35 
office  in  pe  ende  of  Ipe  thrid  stroke,  bop  of  pe  one  euynsonge  &  of 
pe  oper 33  &  of  Matyns,  schal  go  to  pe  lectroun  in  myddis  of  pe 
Quere  .  And  pere  n  sustris  Congest  apparaylid  schullen  holde 
eche  of  hem  a  cierge  in  here  honde,  pe  one  in  pe  riht  syde,  &  pe 
*  So  the  MS.  :  it  should  be  Dum  sanctificatus  fuero  in  vobis. 


108        The  Rewle  of  Sustris  Menouresses  enclosid 

of  er  in  f  e  lefte  syde,  &  f  e  f  rid  schal  holde  a  censer  ful  of  fyre  ; 
&  as  sone  fat  sche  schal  see  a  tokene  made  for  to  bigynne  f  e  office, 

[Fol.  88V]  fat  sche  turne  here  bifore  here  whoche  schal  bigynne  |  f  e  office  & 
anone  encense  in  times  bifor  fat  f  e  signe  be  made,  fan  turne  here 
5  towarde  f  e  awter,  And  f  e  Quere  f  e  one  syde  agaynes  f  e  of er, 
whan  f  e  Pater  noster  is  seyde.  pan  anof  er  tyme  schal  f  e  signe 
be  made  &  alle  f  e  sustris  schul  ryse  up  &  stonde  riht  towarde  f  e 
awter  at  Deus  in  adiutorium  &  singe  also,  and  whan  fey  come  to 
Gloria  patri,  alle  schul  bo  we,  f  e  one  Quere  agaynes  f  e  other.  Whan 
10  fey  come  to  Sicut  erat,  sche  whoche  biganne  fe  office  returne  here 
to  here  sege,  &  fan  f  e  cierges  schullyn  be  I-sette  bifore  f  e  awter 
ordeynli.  The  chaunteresses  schul  stonde  in  middis  of  f  e  quere  & 
byginne  to  gyder  alle  fat  longif  to  here  office.  Sche  whoche  dof  e 
f  e  Office  schal  biginne  alle  f  e  antemes  of  Magnificat  &  benedictus 

[Fol.  89r]  &  f  e  |  Inuitatori  &  Benedictus  schal  be  seyd  of  mi,  &  f  e  bigyn- 
ninges  of  f  e  Resf  ons  of  matyns  &  alle  f  e  smale  Responses  at  alle 
f  e  houres  schullen  be  seyde  of  n  in  myddes  of  f  e  quere  bifore  f  e 
auter.  Whan  fey  ensence  in  f  e  quere,  $if  it  be  a  dowbel  fest,  fey 
schul  first  ensence  here  whoche  doof  f  e  office,  And  after  f  e  chaun- 
20  teresse  in  myddes  of  f  e  quere,  &  fan  fey  schal  eusence  eche  syde 
of  f  e  quere,  &  fan  fey  schul  ensence  f  e  ceroferessis  u  *  times  or 
mi  times  at  fe  moste.  In  f  is  maner  fey  schul  5eue  fe  pees. 
Whan  it  is  dowbel  Feste  or  encense,  fey  schul  biginne  towarde  f  e 
semennere  &  f  erfor  to  gyffe  of  f  e  pees.  Whan  fey  schal  sey  f  e 
25  orisoun,  hit  be  seyde  in  myddis  of  f  e  Quere.  Sche  whoche  doof  f  e 
office  &  of  er  wif  cierges  schullin  be  vpriht  as  longe  fat  f  e  orison 

[Fol.  89T]  is  aseyinge.  &  f  e  ebdomodarie  schal  |  goo  to  here  seege  &  sey  fere 
Fidelium. 


This  been  f  e  Festis  doubles.34    Noel,  Fest  of  seynt  Stephen,  seynt 

30  lohn,  f  e  Circumsicioun,  f  e  Epiphanie,  f  e  fest  of  conuersioun  of  seynt 

poule,  f  e  purificacioun,  &  alle  f  e  festis  of  oure  ladi,  f  e  fest  of  seynt 

antoun,  &  his  translacioun,  Cathedra  sancti  petri,  fe  Fest  of  seint 

Mathee,  of  seynt  Gregori,  of  seynt  Benet,  Pasch  wif  n  dayes  after, 

fe  Fest  of  seynt  Marke,  fe  fest  of  fe  ascencioun,  &  of  Pentecoste 

35  wif  n  dayes  after,  &  of  f  e  blessid  Trinite,  &  of  Corpus  cristi,  & 

*  MS.  '  IIII  times  or  II  times  at  )>e  moste '. 


The  Reivle  of  Sustris  Menouresses  enclosid        109 

fe  Fest  of  seint  Fraunces,  £  fe  vtas  of  seynt  barnabe,  &  seynt 
lohn  Baptiste,  of  seint  Petir  &  Paule,  &  f  e  commemoracioun  of  seynt 
paule,  f  e  vtas  of  seynt  Petir  &  seyiit  paule,  of  seynt  lames,  & 
ad  uincula  sancti  petri  *,  of  seynt  laurence,  of  seint  Clare,  &  Ipe 
vtas    of  owre   ladi,  &   f  e  fest  of   seint  lowis    bisschop,   of  seint  [Fol.  90r] 
barth[olem]u,  of  augustyn  doctor,  of  seint  Matheu,  of  seint  Misshel, 
of  seint  lerome,  of  seint  luke,  of  seynt  symon  &  seynt  lude,  Ipe 
Fest  of  alle  halwyn,  f  e  translacioun  of  seynt  lowis,  Ipe  fest  of  decli- 
cacioun,  &  of  seynt  andrew.    In  alle  f  ese  festis  fey  schal  haue  nil 
ciergis  at  masse,  at  euinsonge,  &  at  matyns,  n  at  Ipe  auter  &  n  10 
at  f  e  chandelabris.     In  alle  of  er  times  fey  schal  haue  n  ciergis. 
At  masse,  whan  fat  fey  syngin  in  Ipe  quere,  Comunly  f  e  one  syde 
of  f e  quere  schal  turne  hem  to  f  e  of  er  side,  but  at  Ipe  chapitres 
towarde  f  e  awter,  &  at  fe  orisons  whan  fey  bowen  hem  or  makyn 
prostracioun  &  whan  Ipe  offertori  is  seyde,  fey  schul  turne  hem  15 
towarde  fe  awter  til  Sanctus>  whan  fey  encline   hem    or   make 
prostracioun.      At  orisoun,  be  it  at  masse  or  |  houres,  fey  schul  [Fol.  90T] 
stonde  vp  whan  Per  dominum  ys  in  seyinge  &  turne  towarde  fe 
auter  til  amen  ys  seyde.     Whan  one  suster  seyf  fe  Inuitatori  or 
biginnif  an  anteme  or  seyf  a  schort  Response  or  Benedictus,  sche  20 
schal  turne  here  to  Ipe  awter,  and  one  [syde]  of  f  e  Quere  ageynis 
fe  of er.      Whan  fey  sey  Flectamus  ge\nua\,  leuate,  fey  schullin 
turne  hem  to  f  e  auter  after  leuate  til  f  e  ende  of  f  e  orisoun.     At  alle 
fe  orisons  fey  schal  do  so,  saue  at  fat  whan  fey  seyf  Dominus 
uobiscum,  at  fe  whiche  fey  schal  knelin  til  Per  dominum.     At  25 
alle  f  e  orisons  of  f  e  masse  &  of  houres  fey  schul  turne  to  f  e  awter, 
&  at  fe  orisoun  after  Asperges*'' 

Item  whan  masse  of  f  e  feri  ys  seyde  in  a  Festiual  day,  alle 
maner  obseruauns  schal  be  kept  as  in  a  feri.  Item  whan  f  e  office 
of  owre  ladi  is  seyde,  fey  schal  |  haue  a  cierge  or  a  chaundel  3if  it  [Fol,  91l] 
may  be.  Item  in  f  e  ende  of  alle  f  e  houres  fey  schul  sey  Fidelium 
anime  $c.  &  pater  noster,  $if  fere  schal  nat  be  bigune  a  masse  or 
a  houre  anone  after,  &  to  make  a  signe  wif  prosternacioun  &  sey 
dominus  det  n[obis]  s[uam]  p[acem],  but  ^if  it  be  after  Complyn 
or  after  matyns,  &  fe  sustris  schul  answere  A  men.  Whan  fey  sey  35 
many  houres  to  gederis 36  wif  in  f  e  couent  or  owte,  fey  schal  sey 
Fidelium  after  eche  houre  &  pater  noster,  &  anone  after  bygynne 
anof  er  houre.  Whan  fey  haf  e  I-smyten  f  e  forme  for  to  encline  or 
*  MS.  'scepetre'. 


110        The  Reivle  of  Sustris  Menouresses  enclosid 

for  to   rise   vp,  fey   scliul  sey  Fiddium  anime  cf*c.  &  whan  fey 
haue  seyde  f  e  pater  noster,  fey  schal  seye  Dominus  det  #c. 

In  festis  [of]  ix  l[e]c[ions]  n  Sustres  schul  sey  Alleluia  at  fe  lec- 
troun  }if  it  be  to  sey ;  jif  f  e  tracte  be  longe,  hit  may  [be]  songen 
[Fol.  91T]  of  nil  or  of  vi,  fe  one  after  |  ofer.  In  festis  half  doubles  &  in 
sondayes  n  sustris  schul  say  fe  Grayel  &  inr  Alleluia  &  mo  5if  it 
lyke  for  to  do.  Whan  fey  syngif  Alleluia  in  Feriallis  dayes  at  fe 
first  tyme  wif  owte  endynge  of  f  e  newme 37  after  f  e  verse,  be  it 
songyn  til  fe  ful  ende  of  Ipe  newme.  And  whan  Ipej  singif  n 
10  Alleluia,  as  in  tyme  of  pasche,  from  f  e  vtas  of  pasche  til  f  e  vtas  of 
Pentecost,  }>ey  schal  singe  Ipe  firste  Alleluia  alle  &  his  verse  &  it 
schal  nat  be  bygonne  ageyne  bifor  his  verse  ne  after  .  pe  secunde 
Alleluia  schal  be  bigunne  bifore  Ipe  verse  &  after. 


THe  sustres  schul  kepin  hem  from  goynge  &  comynge  custumabli 
15  forwe  Ipe  Quere  but  bicause  of  necessite  grete. 

The  maner  for  to  hoselin  f>e  sustres  in  massis  conuentuales :  first 

[Fol.  92r]    Ipey  schul  sey  her  confiteor  in  here  |  places  knelinge  lowliche,  & 

whan  Ipe  preest  haf>  assoylid  hem  beinge  in  here  places,  Eche  of 

hem  wif>  lowe  voys  ones  schal  sey  Non  sum  digna  fyc.     And  fan 

20  anone  n  sustris  schulle  be  redi  for  to  holdin  a  towayle  bifore  }?e 

preest.     And  fe  freris  whoche  schal  hosel  hem,  schal  first  hosel  fe 

mhustressis  of  ]> e  awter,  &  after  fat  hem  of  f e  Quere  n  &  n  to 

gydris   of  fe  syde  of  fe  quere,  ordeynli  alle  with  deuocioun  & 

knelinge  &  fan  for  to  drinke  of  f e  chalis,  and  after  fat  for  to 

25  returne  in  here  places  agayne. 


AT  f  e  blessinge  of  f  e  tabel 38  at  mete,  but  whan  fey  haue  propre, 
Oculi  omnium.  Gloria  patri.  Sicut  erat.  Kyrieleison.  Criste 
eleison.  Kyrieleison.  Pater  noster  ["#].  Et  ne  nos  [$].  Set  libera 
nos;  &  fan  sey  Or  emus  on  hye  wif  Benedic  nos,  d[omine]  & 
[Fol.  92T]  [hec  tua]  dona  $c.,  Blessing  |  wif  here  honde  opynli;  answere  Amen. 
And  anone  after  fe  listresse  schal  seye  lube  d\omne\  benedicere. 
pe  benisoun,  Mense  celestis  $c.  answere  Amen.  In  fe  ende  of  fe 
mete,  after  Tu  autem  &  answere  Deo  gratias,  fey  schul  sey 


The  Reivle  of  Sustris  Menouresses  enclosid        111 

Conjiteantur  tibi  $c.  [^]  Gloria patri.  Sicut  erat.  And  sche  whoche 
liaf  blessid  f  e  tabel  schal  turne  here  to  f  e  ymage,  }if  any  be  in  f  e 
freytoure,  &  seyinge  on  hye,  &  syngynge  Agimus  tibi  gratias  §c. 
answer  Amen,  &  after  fat  seyinge  fe  psalme  Miserere  mei,  deus 
wif  all  fe  versife39,  Gloria  patri,  Sicut  erat,  Kyrieleison,  criste  5 
eleison.  Kyrieleison.  pater  noster.  [^]  Et  ne  nos  wif  alle  fe 
versis  &  in  f  e  ende  ["$"]  Sit  nomen  domini  benedictum.  [^]  Ex 
hoc  nunc  &  seying-e  wif>  owte  oremus™  Retribuere  dignare  $c. 
\$ji]  Amen.  ["#]  Benedicamus  d{omino\.  [^  ]  Deo  gratias.  [~^] 
Fidelium  anime  per  $c.  answere  Amen.  Atte  soper  |  Benedicite,  [Fol.  93r] 
answere  Dominus.  [^]  Edent  pauperes  $c.  Gloria  patri  .  Sicut 
erat  .  Kyrieleisori  .  Criste  eleison.  Kyrieleison,  as  it  is  seyde 
aforne  after  Tu  a[utem]  &  answere.  Deo  gratias.  ["^]  Memoriam 
fecit  .  Gloria  patri  .  Sicut  erat  .  and  after  J?at  Benedictus  fyc.,  psalme 
laudate  dominum  $c.',  &  in  alle  times  laudale  schal  be  seyde  atte  15 
soper. 


Whan  fey  etif  but  ones  on  fe  day,  fey  schul  sey  benisoun  &  graces 
as  at  soper  wif  f  e  psalme  Miserere  mei  deus.  This  ordinaunce  of 
f  e  Benysoun  &  of  graces  schal  be  kept  in  alle  times  excepte  in  festis 
whoche  haf  propre. 


The  benisoun  on  Cristismasse  day  &  bi  fe  vtas :  Benedicite  fyc. 
Verbum  caro  f[actum  est],  alleluia.    [1^]  Et  habitauit  in  nobis, 
alleluia  .  Gloria  patri  .  Sicut  erat ;  &  in  fe  ende  after  Tu  a[utem], 
["$"]  Notum  fecit  d[ominus\,  alleluia.   [^ ]  Salutare  s[uum  ],  alleluia. 
Gloria    patri.    Sicut  erat.     On   twelfef e    daye  and    bi   fe  vtas,  25 
Benedicite.     [ty]  dominus.     ["$"]  Reges  \  Tharsis  $  insule  munera  [Fol.  93T] 
of^ferent]  $c.  [^]  Reges  ara[bum\  $c.,  alleluia.  Gloria  patri  fyc.  At 
fe  ende  of  fe  mete  ["5^]  Omnes  de  saba  $c.,  alleluia.    [J^]  Aurwn  § 
thus  defer[entes^  alleluia,    psalrne  Deus  indicium. 


On  schere  f  ursday4 ^650^6*  wif  owte  note  &  wif  more  seypjnge  30 
at  fe  mete  Cristus  factus  est  pro  nobis  o\bediens]  usque  ad  mortem, 

*  MS.  « A  bsoluimus '. 


112       The  Rewle  of  Sustris  Menouresses  enclosid 

&  fan  schal  be  seyde  Pater  nosier  lowli  &  wif  ovvte  am  more 42 
blesse  f  e  tabel,  &  wif  [owtfe]  lube  d\omne\  &  wif  owte  Tu  a[utem]. 
And  whan  f  e  lessoun  is  redde  &  endid,  &  after  fat  fey  haf  smetyn 
vppon  f  e  tabel,  as  it  is  vsid  at  f  e  lessons  of  f  e  dede,  fan  fey  schul 
5  sey  as  biforne  cristus  factus  est  §c.  psalme  Miserere  wif  owte 
Gloria  patri,  but  f  e  Pater  noster  alle  lowe ;  &  after  wif  owte 
seyinge  Oremus,  JKespice,  quesumus  domine  $c.  &  wif  owte  pro- 
nunsinge  Qui  tecum  $•  Fidelium,  but  after  f  e  orisoun  fey  schul  seye 
Pater  noster  &  nat  sey  Dominus  det  nobis. 

[Fol.  94r]  In  f  is  same  maner  graces  schul  be  seyde  on  gode  friday,  sauynge 
fat  fey  schal  ioyne  to  fe  verse  cristus  factus,  mortem  a[utem\ 
crucis.  On  pasche  euyn.  ["#]  Benedicite  $c.  ["#"]  Vespere  autem 
sdbbati,  que  lu[cescit]  in  prima  sa\bbati~\,  alleluia :  venit  maria 
magdalene  $•  altera  maria  vi[dere]  se[pulcrum~\,  alleluia.  Gloria, 

15  patri,  &  in  fe  ende  as  bifore  euynsonge,  f  e  psalme  Laudate,  &  fat 
may  be  seyde  H  times  or  more,  til  fey  comyn  to  f  e  quere.  On 
pasche  day  to  f  e  soper  in  the  saterday  nexte,  Benedicite  Sfc.  ["#]  Hec 
dies  quam  fecit  dominus,  alleluia.  [^]  exsultemus  fy  letemur  in  eat 
alleluia  .  Gloria  patri  .  Sicut  erat  $c.,  .  After  rnete,  Hec  dies. 

20  psalme  Confitemini, 

On  ascencioun  day  &  be  alle  f  e  vtas,  ["^]  Ascendit  deus  in  iubila- 
cione,  alleluia.  [J^]  Dominus  in  voce  tube,  alleluia.  Gloria  patri. 
Sicut  erat  tyc. ;  After  mete  [T^]  Ascendens  cristus  in  altum :  [^] 
captiuam  d[uxii]  c[aptiuitatem],  alleluia  .  Gloria  patri  .  Sicut  erat 

25  $c.  psalme  Qmnes  gentes. 

[Fol.  94V]  On  pentecost  day  &  bi  f  e  vtas.  ["#]  Spiritus  domini  repleuit 
orbem  terrarum,alleluia,  [J^]  Et  hoc  quod  continet  omnia>sci[entiam~\ 
habet  vocis,  alleluia.  Gloria  patri  .  Sicut  erat  fyc.  After  mete  ["$"] 
Repleti  sunt  o[mnes]  s\_piritu\  s\_ancto~\,  alleluia.  [^]  Et  coe[perunt] 

30  loqui,  alleluia.  Gloria  patri  .  Sicut  erat .  psalme  Magnus  dominus 
<f-c.  And  on  f  e  Trinite  sonday  fey  schul  sey  f  e  comune  graces. 


THe  auent  of  oure  lorde  alwey  schal  bigynne  on  f  e  sonday  bitwix 

f  e  v.  kal.  of  December  &  f  e  in  Nones  of  december,  •&  also  general 

rule  fat*fe  mi  times  namyd  ymber  dayis  schul  be  holdin  fe  first 

35  wednisday  after  f  e  Fest  of  seynt  lucie  &  f  e  First  sonday  of  clene  lent 

&  in  pentecoste  wike  &  after  f  e  day  of  exaltacioun  of  f  e  holi  Croys. 


The  Reide  of  Sustris  Menouresses  enclosid        113 

And  also  a  general  rule,  }if  any  fest  of  any  apostle  or  euangelist  or 
of  seynt  michel  |  or  of  lp e  holi  Croys,  or  any  op er  fest  whoche  haf  [Fol.  95r] 
proper  respons,  or  any  other  fest  generalli  double  fal  on  a  sonday, 
fere  as  none  estori 43  shal  be  first  entrid,  f  e  offise  shal  be  seyde  of 
f e  fest,  &  meniori  of  f  e  sonday  at  f  e  first  &  secunde  euynsonge  5 
&  at  matyns  &  at  masse  ;  &  f  e  ix  lessoun  schal  be  of  f  e  sonday. 
And  whan  a  stori  schulde  be  first  entrid  &  may  nat  be  I-putte  oner 
vnto  anof  er  sonday,  f  e  fest  so  fallinge  schal  be  deferrid  til  monday 
nexst  after,  &  :jif  fe  stori  whoche  shulde  be  songyn  in  fat  same 
sonday  be  deferrid  in  to  fe  nexst  sonday  after,  fan  fe  fest  shal  be  JQ 
songen  in  fat  sonday  wif  a  memori  of  f  e  sonday,  except  f  e  fest  of 
alle  halwyn.      But   ofer  festes,  whoche  be  nat  doble,  schul  be 
deferrid  til  after,  as  it  is   forseyde.     What  maner   festis  of  ix 
lessonis  ofer  fan  |  f  e   forseyde  comyn  on  f  e  sonday  schullyn  be  [Fol.  95V] 
deferrid  vnto  monday,  except  fe  fest  of  seynt  Thomas  Cauriterbiri,  15 
&  lp  e  festis  of  seynt  Siluester,44  of  seynt  leon,  &  seynt  Eustache ; 
&  }if  in  f  e  same  Monday  be  anof er  fest  of  ix  lessons,  hit  schal  be 
deferrid  til  tiewesday  nexst  after,  &  so  schul lin  ofer  festis  be 
seruid  fat  fallyn  on  ofer  dayes,  til  fey  been  seruid,  But  }if  it  be 
a  Fest  of  apostel    or   Euangeliste  or  anof er   feste   whoche  haf  20 
propre  Respons  or  ani   ofer   fest   double   generalli.     And   soche 
simple  festis  of  ix  lessons  whoche  may  nat  be  seruid  for  soche 
maner   festis  biforseyde   been  seruid  on  fe  morwe   after.     Also 
festis  solempnis  in  ofer  londes  &  places  schullyn  be  seruyd  in  f  e 
same  dayes  whiche  fey  fallin  on.     For  f  e  courte  of  Rome  doof  in  25 
f e  same  maner.     Whan,  many  festis  |  of  ix  lessons  simple  fallin  [Fol.  96r] 
continueli  togyder  eche  fest  after  ofer,  at  f e  secunde  euynsonge 
of  fe  first  feste,  J>ey  schalle  chaunge  fe  chapitre  of  fe  fest  folwinge ; 
but  jif  *  Tp e  fest  whoche  comyf  after  fallif  on  oj»er  of  whom  fey 
makef  solempne   memorie,  at  f  e  first  euynsonge   after   f  e   first  3° 
orisoun,  f er  schal  be  seyde  a  memorie  of  fat  same  fest,  &  after  fat 
a  memorie  of  fe  fest  biforne.     And  f is  is  for  to  vnderstonde,  fat 
festis  simples  or  lasse  be  fo  festis  whoche  be  nat  dowblis,  ne  of 
f  e  holi  Croys,  ne  of  f  e  awngelis,  ne  of  f  e  apostlis,  ne  of  f  e  Euan- 
gelistis,  ne  festis  solempnis  in  some  londis  &  some  placis.     Eche  35 
vtas  fat  is  nat  double  is  lugid  for  a  fest  simple  or  lasse,  excepte 
f  e  vtas  of  f  e  Epiphanie.     Eche  fest  of  ix  lessons  whiche  is  seruid 
on  |  Saterday,  be  it  of  f  e  apostlis  or  of  er,  whoche  be  nat  doubles  [Fol.  96V] 
*  MS.  adds  '  in '. 


114       The  Rewle  of  Sustris  Menouresses  endosid 

except  ]?e  fest  of  Innocentis,  f>ey  schul  chaunge  at  \>e  chapitre  of 
]?e  sonday  or  of  j?e  fest  or  of  J^e  vtas ;  wherfor  f>at  f>e  seruise  of 
sonday  is  lefte,  &  Ipey  schul  make  meraori  of  Ipe  fest  biforne,  but 
;if  it  be  a  dobel  fest,  Ipey  schul  make  only  memori  of  fe  sonday. 
5  And  whan  any  fest  is  seruid  on  J?e  sonday,  Ipey  schal  nat  chaunge 
at  Ipe  chapitre  at  Ipe  secunde  euinsonge,  but  $if  it  be  soche  a  fest 
on  Ipe  monday  of  whoche  }>e  seruise  schal  be  seyde  on  f)e  sonday,  ;if 
it  falle  Iper  vppon.  Of  a  fest  f>at  is  nat  dowble  whoche  is  seruid  on 
Ipe  monday,  at  euynsonge  of  Ipe  sonday  J>ey  schul  make  memoiie 

10  Iper  of  wij>  owte  more,  3if  it  be  nat  a  fest  of  apostle,  or  of  euangeliste, 

[Fol.  97r]    or  anofer  fest  whoche  haf>  propre  Kespons,  |  or  a  fest  solempne 

generali  in  some  londis  &  in  some  placis ;    For  soche  maner  of 

festis,  \>ey  schal  chaunge  Ipe  chapitre  at  euynsonge,  &  make  memori 

of  Ipe  sonday.     At  J?e  secunde  euynsonges  of  festis  dowblis  of  ]>e 

15  holi  Croys,  of  aungelis,  of  apostlis,  of  euangelistis,  of  festis  solem- 
pnis  generali  in  some  londes  &  in  some  places,  f>ey  schul  make 
memorie  oneli  of  Ipe  feste  folwynge  on  Ipe  morwe,  }if  it  be  nat  a 
fest  double  or  anofer  feste  whiche  is  equypollent,  )?at  is  for  to 
vnderstonde,  a  fest  of  f>e  same  dignite,  or  Ipe  vtas  of  a  fest  whan 

20  J>ey  chawngij)  at  Ipe  chapitre  of  Ipe  fest  folwinge  ;   except  Ipe  festis 

whoche  hauen  vtas,  whoche  Festis  comyn  wif>  in  Ipe  vtas  of  Noel, 

Ipe  whoche  hauyn  secunde  euynsonges;  except  f>e  fest  of  translacioun | 

[Fol.  97T]    of  seynt  Fraunceys,45  of  whom  is  made  memorie  whan  it  fallif>  in 

f>e  vigillis  of  assencioun,  or  Pentecost,  but  }if  Ipe  seyde  Fest  Trans- 

25  lacioun  of  seynt  Frauncesse  come  on  ]>e  morwe  of  Ascensioun,  fan 
memorie  schal  be  seyde  of  Ipe  translacioun  of  seynt  Fraunceys,  But 
$if  so  be  f>at  in  som  place  f>e  chirche  of  Ipe  freris  be  halwid  in  f>e 
name  of  seynt  Fraunceys ;  For  in  soche  places,  &  in  soche  chirchis 
Ipe  euynsonge  schal  be  seyde  of  seynt  Fraunceys  &  memorie  of  f  e 

3o  Ascencioun.  And  it  is  for  to  know  J»at  in  ]>e  vigil  of  a  double  fest, 
Ipe  euynsonge  schal  al  be  seyde  of  Ipe  dobel  fest,  &  5if  in  J?e  same 
day  be  a  fest  nat  dobel  or  sonday  neyj>er  of  Ipe  one  ne  of  ]>e  oj>er 
schal  be  made  memori  except  in  lentyn  &  in  aduent,  for  in  Ipo 
times  memori  schal  be  made  of  J?e  sonday.  And  it  is  for  to  knowe 
[Fol.  98r]  f>at  at  alle  double  Festis,  Ipe  \  antemys  schullyn  be  doublid  at  euyii- 
songe  &  matyns  wif>  owte  more.  Also  }if  a  fest  of  ix  lessons  come 
wifin  any  vtas  wif in  which  vtas  Ipey  seyn  of  Ipe  Fest  jmt  so  fallin, 
J»e  euynsonge  schal  be  seyde  fro  Ipe  chapitre  forf>e  of  fe  Feste, 
whiche  so  falli)?,  but  :jif  so  be  J?at  f>e  fest  come  on  a  monday  or  on 


The  Rewle  of  Sustris  Menouresses  enclosid        115 

f  e  morwe  which e  hath  vtas ;   For  fan  fey  schul  sey  on  f  e  sonday 
of  f  e  vtas  &  memorie  wif  owte  any  of  f  e  fest,  }if  it  he  nat  a  fest  of 
apostle  or  of  Euangelist,  or  a  fest  whoche  haf  propre  Respons,  or 
fest  solempne  generali  In  some  londis  &  placis.    But  at  Ipe  secunde 
euynsonge  of  a  lasse  feste,  fey  schal  sey  fro  f  e  chapitre  forf  e  of  5 
Ipe  vtas  wif  memorie  of  f  e  fest.     And  }if  Ipe  fest  come  on  a  sonday, 
hit  schal  he  deferrid  }if  it  haue  none  propre  Respons,  except  Ipe 
fest  of  seynt  leon  |  pope,  whoche  schal  nat  be  deferrid.    And  hit  is  [Fol.  98V] 
for  to  vnderstonde  fat  in  alle  times  fat  wif  inne  any  vtas,  festis 
been  seruyd  euermore  at  euynsonge  &  matyns,  Ipe  last  memorie  schal  10 
be  seyde  of  Ipe  vtas.  And  hit  is  for  to  know  fat  wif  inne  vtaces  alwey 
fey  schal  sey  at  Magnificat  f  e  antym  of  Ipe  secunde  euynsonge  of 
f  e  Fest.     But  at  f  e  first  euynsonge  of  f  e  vtas  fey  schal  sey  at 
Magnificat  Ipe  anteme  vppon  Magnificat  in  fe  vigil  of  fe  feste. 
Also  }if  a  fest  of  in  lessons  come  on  f  e  daye  folwinge  after  f  e  fest  15 
of  ix  lessons,  at  f  e  secunde  euynsonge  of  f  e  fest  [of]  ix  lessons,  fey 
schul  make  memorie  of  f  e  fest  of  in  lessons.     But  jif  f  er  be  none 
fest  on  fe  day  whoche  comyf  bifore  f  e  day  in  whoche  is  fe  fest  of 
in  lessons,  fey  schal  chaunge  |  at  f  e  chapitre  at  euinsonge,  like  as  [Fol.  99r] 
of  a  fest  of  ix  lessons.     The  Inuitatori  schal  be  songen  feriali  &  2° 
f  e  ympnis  of  f  e  fest  at  f  e  nocturne  schullin  be  songyn  wif  his 
note.     The  psalmis  feriallis  wif  here  antemes,  f  e  versetis  &  alle 
of  er  f  inges  schul  be  seyde  of  f  e  festis  as  of  a  fest  of  ix  lessons. 
After  None  seyde  fey  schal  riht  nauht  do,  but  like  of  festis  of 
commemoraciouns.     $\i  ^  happe  a  fest  of  ix  lessons  to  be  differrid  to  25 
a  day  of  f  e  fest  of  in  lessons,  or  fat  a  fest  of  m  lessons  come  on 
a  sonday  of  f  e  fest  of  in  lessons,  memori  onli  schal  be  made  at  f  e 
first  euinsonge  &  at  matyns  &  at  masse  &  at  f  e  ix  lessoun  }if  it 
haue  propre,  &  ^if  it  haue  none  propre  legende,  f  e  ix  lessoun  schal 
nat  be  of  f  e  fest  of  in  lessons.      Also  jif  a  fest  of  whom  |  fey  [Fol.  99T] 
makif  onli  a  memori  come  on  a  sonday,  of  f  e  same  feste  schal  be 
made  memorie  in  f  e  masse  &  at  f  e  firste  euynsonge  &  at  matyns 
in  versicle  &  anteme  &  orisoun  &  in  f  e  laste  lesson,  :jif  it  haue 
propre  legende.     And  :jif  it  so  be  fat  in  J>at  sonday,  fey  sey  of 
a  fest  of  ix  lessons  &  memorie  made  of  f  e  sonday,  fan  f  e  last  35 
lessoun  schal  be  of  f  e  Omeli  of  f  e  sonday,  &  f  e  propre  legende  of 
f  e  feste  of  conimemoracioun  schal  be  lefte  &  f  e  memorie  of  f  e  sonday 
schal  be  made  bifore  f  e  memori  of  f  e  feste  of  commemoracioun.    Also 
in   festis  whoche  been  seruyd  in  lentyn,  alwey  memori  schal  be 

i  2 


116        The  Re^vle  of  Sustris  Menouresses  enclosid 

made  of  f  e  ferie  at  euynsonge  &  at  matyns  &  f  e  last  lessoun,  ;if  it 

haue  an  omeli.     At  Ipe  festis  whiche  comyn  in  aduent,  fey  sclial 

do  in  Ipe  same  maner,  except  felaste  lessoun,  sif  fe  fest  come  nat 

[Fol.  100r]  in  any  |  of  f  e  ymber  dayes.    In  none  olper  tyme  fey  schal  nat  make 

5  memorie  of  a  ferie  in  Ipe  day  of  a  fest.     3\i  any  fest  haf  propre 

stori  &  is  nat  entier,  but  is  fulfillid  of  f  e  comune  sanctorum*  fey 

schal  bygynne  at  fe  secunde  Kespons.     And  generali  alle  times 

fat  fey  make  none  f inge  of  properte  of  a  fest,  fey  schul  make 

recours  fe  comune   sanctorum.     We   make   vtas  of  Noel,  &  in 

10  dayes  nexst  after  Epiphanye,  of  pasclie,  of  Ascencioun,  of  Pente- 
coste,  of  seynt  Antonye,  of  Corpus  cristi,  of  Natiuite  of  seynt 
lohn  Baptiste,  of  seynt  peter  &  poule,  of  seynt  laurence,  of  seynt 
Clare,  of  fe  Assumpcioun  of  owre  ladi,  of  seynt  lowis,  of  fe  Natiuite 
of  owre  ladi,  &  of  seynt  Fraunceys.  Hit  is  for  to  vnderstonde 

15  fat  Te  deum  laudamus  schal  be  seyde  anone  after  f e  laste  lessoun 

[Fol.  100V]  from  pasche  |  til  f  e  vtas  of  pentecost,  as  wel  in  feriis  as  in  festis, 

&  in  alle  times  fat  fey  redif  ix  lessons,  except  f  e  sondayes  fro  f  e 

bigynnynge  of  auent  til  Noel  &  from  septuagesme  to  pasche  &  in 

day  of  Innocentis,  jif  it  come  nat  on  a  sonday.     And  also  it  is  for 

20  to  know  fat  whan  fey  redif  nat  ix  lessons,  fey  schal  rede  in 
lessons  &  singe  in  responsis,  except  from  f  e  day  of  pasche  til  f  e 
Ascencioun  &  hi  f  e  vtas  of  pentecoste  &  in  f  is  fey  singif  n  responsis, 
alle  f ow  fat  m  lessons  be  redde. 

And  also  it  is  for  to  know  fat  Gloria  patri  is  alwey  seyde  at  f  e 

25  in  respons,  &  at  f  e  vi  &  at  fe  ix  or  last,  except  from  f  e  sonday 

of  f  e  passioun  til  pasche  But  in  f  is  time  fey  schal  sey  Gloria  patri 

in  Festis  whoche  comyn  fere.  And  in  f  e  office  [of]  f  e  blessid  virgin  | 

[Fol.  101r]  marie,  owre  swete  ladi.     And  also  it  ys  for  to  know  fat  in  alle 

festis  f  e  antemis  of  f  e  laudes  schullin  be  seyde  at  prime,  at  tierce, 

30  at  mydday,  at  none,  bi  order ;  But  euermore  f  e  mi  anteme  is 
lefte ;  &  also  fey  schal  sey  hem  at  euynsonge,  but  jif  f er  be  of er 
assignid.  And  it  is  for  to  know  also  fat  in  alle  sondayis  &  alle 
festis  of  ix  lessons  &  of  m  lessons,  f  e  orisoun  whiche  is  seyde  at  f  e 
first  euynsonge  schal  be  seyde  at  alle  of  er  houris  except  at  prime 

35  &  at  complin  &  at  euynsonges  in  lentyn,  &  in  f  e  quater  temps  of 
f  e  aduent  whar  fey  singif  f  e  grete  antymes,46  fat  is  to  vnder- 
stonde, 0  sapiencia  &  of  er. 

gofcc  foerfee  te  ful  complete  bleggto  be  f  e  !)oli  £rtmte,  fofriclje 
grace  euer  gouecne  f  is  fjolt  ovfcre  in  jerfite  djavtte,    8men. 
*  MS.  adds  '  &.' 


NOTES   ON  THE   EULE   OP  SUSTEIS 
MENOUEESSES 

1  Urban.     This  is  Urban  IV  (James  Panteleon,  Patriarch  of  Jerusalem). 
Elected  August  1261,  died  October  1264. 

2  Alisaunder.    This  is  Alexander  IV  (Raynaldo,  Cardinal  Bishop  of  Ostia) . 
Elected  December  1254,  died  May  1261. 

3  Kwge  of  Frauns.     This  is  S.  Louis,  otherwise  known  as  Louis  IX  of 
France.     He  was  brother  of   Bl,   Isabella,  who   founded   the  monastery  of 
Longchamp. 

*  In  owre  monestre.     Latin  '  in  vestro  Monasterio  *. 

6  And  beene  clepid  bi  fe  name  of  sustris  enclosid.    Latin  '  cum  Sororum 
inclusarum  vocabulo  nuncupandam  concessit '. 

6  And  tverevpon  .  .  .  meneres.      Latin  '  Porro  ex  parte  dicti  Regis  Nobis 
fuit  humiliter  supplicatum,  ut  dictam  Regulam  in  aliquibus  capitulis  corrigi 
facientes    nominationis   ejus    Minorum    vocabulum   adjicere  de   benignitate 
Apostolica  dignaremur '.     The  later  hand  which  has  substituted  l  )>ey '  for 
'  we '  has  spoilt  the  sense. 

7  Symon  Deutre.     Latin  *  Simonem  tituli  Sanctae  Ceciliae  Cardinalem '. 
This  is  Simon  de  Bria,  afterwards  Martin  IV,  elected  February  1281.     Died 
March  1285. 

8  So  that  it  was  done  as  it  was  in  name.    Latin  '  ut  sicut  re,  ita  et  nomine ', 

9  We  ordeynid  Sf  establissin.     Latin  '  duximus  statuendum '. 

10  But  jif  so  be  .  .  .forseyde.   The  construction  is  here  broken  by  misunder- 
standing of  the  Latin,  '  Nisi  de  licentia,  &c.   ...  ad  aliquem  locum  ejusdem 
Religionis   aliquae   transmittantur  :    quibus   ad  ipsum   Monasterium,   a  quo 
transmissae  fuerint,  reverti  liceat  &c.' 

11  Fole  simplesse.     Latin  '  fatua  simplicitate '. 

12  <f  also  bi  any  .  .  .  resondble.     Misunderstanding  of  Latin,  c  nisi  forte 
cum  aliqua  interdum  causa  valde  ration abili  exigente  alicubi  fuerit  de  consilio 
discretarum  Sororum  loci  per  praetactos  Ministros,  vel  ipsorum  aliquem  dis- 
pensandum '. 

13  To  myne  ladi  seint  Clare.     This  is  an  addition  peculiar  to  the  English 
version  and  without  anything  to  correspond  to  it  in  the  Bull. 

14  Of  myne  lorde  J>e  apostle   Boneface.     The    Bull   of  Urban  IV  reads 
'  regulam  a  Domino  Alexandro  Papa  IV  Ordini  nostro  concessam,  prout   a 
Domino  Urbano  Papa  IV  est  correcta,  et  approbata '.     See  also  Introduction, 
p.  69-71. 

15  PeV  schul  be  hosid  fy  schod  beringe  none  cordis  fy  they  schulle  nat  go 
alone.     Latin  '  Soleas  autem  nunquam  deferant,  neque  chordam  '. 

16  Resticote.     Latin  '  superiores  ttmicae  '. 

17  Whiche  thai  be  made  wi])  coriouste.     Latin  '  nullatenus  curiosam '. 

18  From  ]>e  resurrexioun  .  .  .  ladi,  i.  e.  from  Easter  until  September  8. 


118       Notes  on  the  Rule  of  the  Sustris  Menouresses 

™  xx  Pater  nosier.     In  Latin  Bull  XXIV. 

20  So  fat  oure  lorde  .  .  .  al  J>inges.     Latin  '  cui  [i.e.  spirit  of  preyere]  se 
debet  Sponsa  Christi  mancipare  '. 

21  Fest  ofseint  Fraunces,  i.  e.  October  4. 

22  Fest  of  alle  Halwyn,  i.  e.  Allhallows,  November  1. 

28  Ouer  Hi  times  bifojere.     Latin  '  ne  ultra  quam  sex  vicibus'. 

24  Be   assigned  ...   of  ]>e   ordre.      Latin    '  sine   morae   dispendio   a   suo 
regimine  per  Ministrum,  seu  per  Visitatores  Ordinis  absolvatur  '. 

25  This  grate  of  yren  .  .  .  clothe.     The  cloth   hangs  within  the  grating. 
Latin  'Hujusmodi  siquidem  cratibus  ferreis  niger  pannus  interius  apponatur '. 

26  Nat  ani  persone,  what  euer  he  be,  for  to  entre.     In  the  early  days  of  the 
Order,  the  Friars  Minor  were  allowed  to  visit  the  Houses  of  Clarisses,  but  the 
Bull  of  Quo  elongati  published  in  1230  forbade  them  to  do  so  without  a  special 
licence  from  the  Pope. 

27  fie  kynge  in  whoche  Heine,  &c.     Latin  '  rege  Franciae '. 

28  AnoJ>er  prelate,  &c.     The   translation  has  run  two  sentences  into  one. 
Alius  autem  Praelatus,  cui  forte  aliquando  intrare  a  Summo  Pontifice  sit 

concessum,  duobus  honestia  sociis  sit  contentus.  Quod  si  forte  pro  bene- 
dictions .  .  .  alicui  Episcopo  concessum  fuerit  .  .  .  tribus  aut  quatuor  sociis 
sit  contentus.' 

29  A  ladder,  whoche  .  .  .  before  Hi  of  J>e  sustris.     Latin  '  Porta  ...  ad 
quam  per  scalam  ligneam  ascendatur,  quae  catena  ferrea  elevatur  in  sero; 
et   cum  clavibus   firmetur   et   mane   de  die   lucescente   tribus   praesentibus 
deponatur '. 

30  Chaungid.     Possibly  a  mistake  for  '  chargid '. 

31  The  msitoure  whiche  wole  goo  ferfier  in  his  msitacioun.     Latin  '  visitator 
ad  visitationem  procedens,  &c.' 

32  Whan  }at  he  visitij>  .  .  .  seele.     Latin  '  Cum  autem  visitatur  aliqua 
soror,  extra  Capitulum  commoretur.     Similiter  Abbatissa  resignato  sigillo,  &c.' 

33  An  ouer  alle  Binges.    This  passage  is  hopelessly  corrupt.    Latin  <  Caveant 
autem  Sorores  et  considerent  diligenter  praecipue  in  visitatione  Sororum,  ut 
nihil  aliud,  quam  amor  Divinus,  et  suarum  Sororum  correctio  eas  moveat  ad 
loquendum.      Illis   autem,  quae   noluerint   recognoscere   culpam,  quae   ipsis 
impingitur,  si  excusare  se  voluerint,  praesertim  si  gravia  fuerint,  audientia 
non  negetur.' 

34  A  nd  wolyn  fy  monestyn.     Text  corrupt.      Latin  '  Volumus  et   attente 
monemus,  ut  ea,  quae  secundum  vitae  suae  formam  et  regularem  observantiam 
statuenda  fuerint,  et  emendanda,  publice,  ac  privatim  Sorores,  sicut  meliua 
videbitur  faciendum,  Visitatori  diligenter   suggerant ;    cui  per   obedientiam 
teneantur  in  iis,  quae  ad  officium  suum  pertinent,  infra  praetactum  tempus 
firmiter  obedire '. 

36  fie  office  who  ys  longynge  to  }>e  Abbesse.     Latin  '  quae   ad   Abbatissae 
officium  pertinent '. 

86  The  mynistris  and  [MS.  whoche]  J>e  visitoures,  &c.  Latin  *  Minister 
autem  et  Visitator  '.  Note  singular  converted  into  plural  in  English  version. 
The  same  occurs  below  (p.  96, 1.  4)  « to  >e  visitouris '. 

37  Procuratoure.     The  procurators  were  first  formally  instituted  by  the 
Bull  of  Innocent  IV  of  August  6,  1247,  Cum  omnis.     (Sbar.  i.  482.) 

'  Ad  haec  liceat  vobis  in  communi  redditus  et  possessiones  recipere  et  habere, 


Notes  on  the  Rule  of  the  Sustris  Menouresses       119 

ac  ea  libere  retinere.  Pro  quibus  possessionibus  modo  dicto  pertractandis 
Procurator  unus  prudens  pariter  et  fidelis  in  singulis  Monasteriis  vestri 
ordinis  habeatur,  quandocumque  expedire  videbitur,  qui  per  visitatorem  con- 
stitui  et  amoveri  debeat,  sicut  viderit  expedire.' 

But,  as  Pere  Oliger  points  out,  the  Procurators  can  be  shown  to  have 
existed  at  a  much  earlier  date,  even  in  connexion  with  S.  Clare's  House  at 
San  Damiano. 

88  Nothing  in  English  to  correspond  to  Latin  :  *  Volunms  etiam  et  attente 
monemus,  ne  aliquid  eis  praecipiant,  seu  praecipiatur  sine  magna  utilitate  et 
valde  evidenti  et  manifesta  necessitate.' 

89  Jouin  at  vien).     Latin  c  Urbem  Veterem '  (Orvieto). 

40  This  is  rule  .  .  .  perpetuelly  for  to  endure.  Amen.  This  paragraph  is 
peculiar  to  the  English  version.  There  is  nothing  in  the  Latin  Bull  to 
correspond  to  it. 


NOTES   ON  APPENDIX  TO   EULE 

[The  following  Notes  do  not  aim  at  commenting  on  or  explaining  the 
multitude  of  liturgical  practices  mentioned  in  this  Appendix.  Much  of  the 
material  cannot  be  explained  by  separate  notes.  For  example,  the  regulations 
as  to  the  transference  of  Feasts  cannot  possibly  be  explained  without  setting 
out  the  Rubrics  in  the  Roman  Breviary,  which  deal  fully  with  them.  The 
author  has  made  much  use  in  these  notes  of  Charles  Walker's  Ritual,. 
'  The  Reason  Why'  (1908),  and  Addis  and  Arnold,  Catholic  Directory  (1903) ; 
and  he  has  received  valuable  assistance  from  the  Rev.  Dr.  Francis  Aveling.] 

1  Seynt  damian.     The  Clarisses  were  frequently  known  as  '  Damianites  * 
or  '  of  Saint  Damian ',  because  the  mother-house  of  the  Order  was  that  of 
San  Damiano,  where  S.  Clare  was  placed  by  S.  Francis  about  a  year  after 
her  profession  and  where  she  lived  until  her  death  in  1253. 

2  So  J>at  fey  may  of  here  goodes  couenabli  be  nustaynid.    These  regulations 
show  a  very  marked  departure  from  the  ideals  of  S.  Francis  and  S.  Clare. 
Not  only  were  the  sisters  to  hold  possessions,  a  thing  quite  repugnant  to  the 
principles  which  dominated  S.  Clare,  but  the  number  in  any  particular  convent 
was  to  be  determined  having  regard  to  the  goods  available  for  their  support. 

8  He  may  nat  be  assoylid  but  onli  of  ]>e  pope  excepte  peryl  of  deej>.  For 
some  offences  it  could  be  enacted  that  the  guilty  person  could  receive  absolution 
from  no  one  except  the  Pope,  unless  it  were  necessary  to  give  him  absolution 
when  in  imminent  danger  of  death,  lest  he  should  die  in  mortal  sin.  Such  are 
known  as  '  Reserved  Cases '.  The  Bishops  similarly  have  power  of  reserving 
cases  so  that  absolution  from  them  cannot  be  validly  given  by  any  ordinary 
confessor  (Council  of  Trent,  sess.  xix,  De  Poenit.  can.  11). 

4  Oure  blessid  predecessoures  pope  boneface  J>e  viii.    These  words  indicate 
that  these  constitutions  were  issued  by  some  Pope  later  than  Boniface  VIII. 

5  Dobel  Festis.     Certain  feasts  are  known  as  '  double  '  because  the  anthem 
sung  at  the  Magnificat  and  Benedictus  was  '  doubled  ',  i.  e.  sung  throughout 
before  as  well  as  after  the  Canticles  on  the  major  festivals.     Other  feasts  are 
known  as  '  semi-doubles  ',  when  half  of  the  Antiphon  was  repeated  before  and 
the  whole  after  the  Psalm. 

The  above  is  the  more  modern  explanation  of  the  terms.  An  older  explana- 
tion was  that  double  feasts  were  so  called  because  on  them  it  was  necessary  to 
say  the  office  of  the  Feast  as  well  as  that  of  the  Feria. 

6  Inuitatorie  is  the  Anthem  of  the  Psalm  '  Venite'  (Ps.  94),  chanted  before, 
after,  and  interpolated  with  the  verses  of  the  Psalm :    it  is  chanted  sti  the 
beginning  of  Matins  on  all  days  except  the  Epiphany  and  the  last  three  days 
of  Holy  Week. 

7  J>e  ix  respons,  i.  e.  the  words  said  antiphonally  after  the  ninth  Lesson, 
when  the  Te  Deum  is  not  sung. 


Notes  on  Appendix  to  Rule 


121 


8  Jje  leuacioun,  i.  e.  the  elevation  of  the  Host  in  the  Mass. 

9  Benedicite.     This  whole  section  will  be  readily  understood  only  by  com- 
paring it  with  the  Benedictio  Mensae  in  the  Roman  Breviary.     The  main 
lines  of  the  Benedictio  Mensne  are  followed,  with  some  slight  variations  of 
local  custom. 

10  lube  domne.     It  is  doubtful  whether  the  words  in  MS.  should  be  tran- 
scribed as  '  lube  domna  '  or  '  lube  domne  *.     On  the  whole,  the  latter  seems 
the  more  fitting  as  being  the  normal  form.     Moreover  in  one  place  [fol.  81r] 
it  is  contracted  '  dne  '. 

11  Tu  autem.     The  versicle  sung  by  the  Lector  at  the  end  of  the  Lection  at 
the  close  of  the  meal.     In  full  it  is  '  Tu  autem,  Domine,  miserere  nobis  '. 

12  be  i/mage,  i.  e.  the  crucifix  generally  hung  in  the  Refectory. 

13  <f*  sey  '  Agimus  tibi'  wi]>  'Benedictus  dews  in  donis'.     Here  two  alterna- 
tive forms  are  given:    'Agimus  tibi,  &c.'  is  said  after  Dinner  (Prandium), 
and  «  Benedictus  Deus '  after  Supper  (Coena). 

14  Retribuere.     The  beginning  word  of  the  prayer :    '  Retribuere  dignare, 
Domine,  omnibus  nobis  bona  facientibus  propter  nomen  tuum  vitam  aeternam  \ 

15  Fidelium  anime.      The   end  of  the   office   of   Benedictio   Mensae :    it 
proceeds  c  per  misericordiam  Dei  requiescant  in  pace  '. 

16  And  also  at  J>e  colacioun.     '  Collation '  meant  originally  conference  or 
edifying  books  read  aloud  in  the  Refectory  after  supper  and  before  Compline. 
This  is  a  practice  required  by  the  Benedictine  Rule.     Subsequently  the  word 
acquired  a  derived  sense,  viz.  the  light  refreshment  taken  before  the  reading 
of  the  '  collations  '.     Addis  and  Arnold  (Cat A.  Direct.  1903)  refer  to  a  statute 
of  the  congregation  of  Clugny  (1308)  where  the  word  is  used  for  this  refresh- 
ment.    In  the  present  passage  the  office  of  Compline  follows  after  '  collation  ' 
quite  properly. 

17  pe  ebdomodari.     These  are  the  two  sisters  who  for  a  week  at  a  time  lead 
the  saying  of  the  Hours  in  Choir. 

18  Antime,  i.e.  Antiphon,  a  verse  sung  before  the  Psalm  or  Canticle,  giving 
the  key-note  of  it.   In  the  Mass,  the  Introit,  the  Offertory,  and  the  Communion 
are  regarded  as  Antiphons. 

19  Absolutions.     These,  each  with  its  three  appropriate  '  Benedictions  ',  will 
be  found  at  the  beginning  of  the  Breviary.     The  first,  '  Exaudi  Domine ?,  is 
used  in  the  first  Nocturn  of  an  office  of  nine  Lessons  and  on  Mondays  and 
Thursdays  for  offices  of  three  Lessons.    The  second,  '  Ipsius  pietas ',  is  used  in 
the  second  Nocturn  and  on  Tuesdays  and  Fridays.     The  third,  '  A  vinculis  ', 
is  used  in  the  third  Nocturn  and  on  Wednesdays  and  Saturdays.     They  are 
said  before  the  Lessons. 

20  Benisons.     In  an  office  of  three  Lessons  when  a  Homily  is  read  with  the 
Gospel,  the  first  Benediction  is  '  Evangelica  lectio ',  *  and  fe  oj>er  n '  are 
'  Divinum  auxilium  '  and  '  Ad  societatem  '. 

21  Entredite  general.     If  the  clergy  of  a  country  or  town  were  under  an 
interdict,  the  religious  orders  were  not  affected  unless  the  interdict  specifically 
included  them. 

22  J>e  orisons  whiche  been  sonaoun  schul  be  songoun  (schal  lie  seyde}  stondinge. 
The  words  in  brackets  indicate  the  alternative  practice  :  the  orisons  can  either 
be  sung  or  said. 

23  Whan  ]>e  preface  is  seyde  at  masse.     The  preface  comes  immediately 


122  Notes  on  Appendix  to  Rule 

before  the  Sanctus  in  the  Mass  and  begins  '  Vere  dignum  et  iustum  est '. 
There  are  a  number  of  Proper  Prefaces  for  the  several  seasons. 

24  pe,  Offertorie.  Immediately  after  the  Creed  the  celebrant  places  the 
Elements  on  the  Altar  with  accompanying  prayers.  This  is  known  as  the 
Offertory.  At  the  end  of  the  Offertory  the  celebrant  turns  to  the  people  and 
begins  the  '  Orate,  fratres '.  Then  follow  the  secret  Prayers  for  the  day, 
ending  with  '  Per  omnia  saecula  saeculorum  '. 

26  J)ey  scnul  dwelle  greuelinge  til ' Per  omnia'  at  ' Pax  domini,'  i. e.  they 
remain  kneeling  from  the  Sanctus  throughout  the  Consecration  and  Elevation 
('  duringe  J>e  leuacioun  ')  until  after  the  celebrant  has  made  the  Fraction.  He 
then  says  aloud  '  Per  omnia',  &c.,  and  '  Pax  Domini  sit  semper  vobiscum  '. 

26  Jye  Post  communions,  i.  e.  the  Post-communion  prayers  for  the  day,  said 
aloud  by  the  Celebrant.     They  come  at  the  end  of  the  Mass,  just  before  the 
'  Ite,  missa  est '. 

27  In  lentyn  at  fie  verse  of  fie,  trade.     During  the  Procession  before  the 
reading  of  the  Gospel,  the  choir  sing  the  Gradual  for  the  day,  consisting  of 
a  few  verses  of  Holy  Scripture.     The  Gradual  is  followed  by  the  chant  known 
as  the  Alleluia,  but  in  penitential  seasons  instead  of  the  Alleluia  is  sung  the 
'Tract',  which  consists  of  two  or  three  verses  of  a  Psalm.     Le  Brun  explains 
the  term  Tract  as  something  sung  '  tractirn',  i.e.  without  break  or  interruption 
of  other  voices,  by  the  cantor  alone. 

28  Preces  of  prime  &  of  complyn.    The '  Preces  '  begin  with  Kyrie,  Pater,  and 
Creed  ;  and  continue  with  versicles,  responsories,  and  the  Confession,  first  of 
the  Hebdomodarius  and  then  of  the  people,  with  the  Absolution.     There  is 
no  Confiteor  in  the  '  preces  '  of  Compline. 

29  pe  last  verse  saue  one  of  Benedicite.   This  verse  is  *  Benedicamus  Patrem 
et  Filium  cum  sancto  Spiritu  :  laudemus  et  superexaltemus  eum  in  saecula '. 

30  Sequence.    A  metrical  composition  which  is  sometimes  attached  to  the 
Alleluia.     An  example  of  a  Sequence  is  the  Dies  Irae  of  Thomas  of  Celano 
sung  in  Masses  of  the  Dead. 

81  Half  dobel  Featis.     Seint  Lucy  (Virgin  and  Martyr,  Dec.  13) ;   Seint 
Nicholas  (Bish.  and  Conf.,  Dec.   6);   Test  of  Innocentis  (Dec.  28);    Seint 
Thomas   of  Caunterbiri    (Bish.  and  Mart.,   Dec.  29)  ;    >e  vtas  (octave)  of 
Epiphanie  (Jan.  13) ;   Seint  Anneys  (Mother  of  Our  Lady,  July  26) ;   Seint 
Agase  ( Virg.  and  Mart.,  Feb.  5) ;  Holicrosse  (Sept.  14) ;  Apparicioun  of  Michel 
(Archangel,  May  8)  ;    Octaue  of  Ascencioun  (eighth  day  after  Ascension) ; 
Octaue  of  Seint  Antony  (Abbot,  Jan.  24)  ;   Octaue  of  seynt  John  Baptist 
(July  1)  ;  Seint  Marie  Magdalene  (July  22) ;  Translacioun  of  Seynt  Thomas 
(i.e.  of  Canterbury,  July  7);    Seynt  Margare  (Virg.  and  Mart.,  July  20); 
vtas  of  Seint  Laurence  (Mart.,  Aug.  17);  Seynt   Lowis  (Conf.,  his  feast  is 
Aug.  25,  but  does  not  generally  have  an  octave ;  probably  his  octave  (Sept.  1) 
was  observed  at  Longchamp  on  account  of  his  connexion  with  that  House)  ; 
Decollacioun    of  Seint   John   (Aug.   29);    vtas   of   Nativite   of    oure    Ladi 
(Sept.  15);  Seint  Martin  (Bish.  and  Conf.,  Nov.  11);  Seynt  Elizabe})  (?  Queen 
of  Lusitania,  widow,  July  8);  Seynt  Cecile  (Virg.  and  Mart.,  Nov.  22):  Seynt 
Katerin  (Virg.  and  Mart.,  Nov.   25);    vtas   of  Corporis  Cristi  (eight  days 
after  Thursday  following  Trinity  Sunday). 

82  Festis  douce  dobles,  i.e.  Feasts  described  in  the  Roman  Kalendar  as 
'  Duplex  primae  classis '. 


Notes  on  Appendix  to  Rule 


123 


38  Bofi  of  fie  one  euynsonge  &  of  fie  ofier.  All  Double  Feasts  have  two 
evensongs,  i.  e.  their  observance  begins  with  the  evensong  of  the  evening  before 
(known  as  'first  vespers'),  while  the  evensong  on  the  day  itself  is  called 
'  second  vespers '. 

34  Festis  doubles.     The  first  eight  feasts  named  need  no  comment.     Seint 
Antoun   (Abbot,   Jan.  17) ;    Cathedra  sancti  Petri   (it  is  doubtful  whether 
Cathedra  S.  Petri  Romae,  Jan.  18,  or  Cathedra  S.  Petri  Antiochiae,  Feb.  22, 
is  meant :  both  are  '  Duplex  majus  ')  ;  Seint  Mathee  (Apos.,  Feb.  24)  ;  Seynt 
Gregori   (presumably  S.   Gregory  the  Great,  Pope   and  Conf.,    March  12) ; 
Seynt  Benet  (Abbot,  Mar.  20)  ;   vtas  of  Seynt  Barnabe  (June  18) ;   vtas  of 
Seint  Petir  and  Paule  (July  6) ;  Commemoracioun  of  Seynt  Paule  (June  30)  ; 
Ad  uincula  Sancti  Petri  (MS.  Sancte  Petre,  Aug.  1);  Seynt  Laurence  (Mart., 
Aug.  10) ;    Seint   Clare  (Virg.,  Aug.   12) ;    Seint  Lowis   Bischopp   (i.  e.  of 
Toulouse,  Aug.  19) ;   Seint  Bartholemu  (Apos.,  Aug.  24)  ;  Augustyn,  doctor 
(Aug.  28) ;  Seint  Misshel  (i.  e.  Dedicatio  S.  Michaelis  Archangeli,  Sept.  29)  ; 
Seint  Jerome  (Pres.  and  Conf.,  Sept.  30)  ;  Translacioun  of  Seynt  Lowis:   no 
prescribed  date  for  this  :  probably  a  local  cult. 

35  Asperges.     The  short  service  before  the  Principal  Mass  when  the  cele- 
brant makes  a  procession  and  sprinkles  the  holy  water. 

36  Whan  J>ey  sey  many  houres  to  gederis.     Sometimes  several  '  hours  '  were 
said  one  immediately  after  the  other :   this  is  sometimes  called  saying  them 
'  by  accumulation'. 

37  Newme.     A  term  in  mediaeval  music  theories  denoting  generally  either 
a  kind  of  melody  or  a  notational  sign.    The  Catholic  Encyclopaedia  describes  it 
thus  :    '  Applied  to  a  melody,  the  term  means  a  series  of  tones  sung  without 
words,  generally  on  the  last  vowel  of  a  text.  .  .  .   The  usual  place  of  such 
neums  is,  in  responsorial  singing,  especially  at  the  end  of  the  Alleluia  which 
follows  the  Gradual  of  the  Mass.     In  the  later  Middle  Ages,  however,  from 
about  the  twelfth  century  onwards,  the  custom  grew  up  of  adding  neums, 
definite  formulae,  one  for  each  mode,  to  the  office  antiphons.'     Cath.  Ency.  x, 
pp.  765-773  (H.  Bewerunge). 

38  pe  blessinge  of  fie  label.     This  is  to  some  extent  a  repetition  of  what  has 
already  been  prescribed  earlier  on  fol.  79-81 ;  but  it  is  given  more  in  detail 
here,  and  includes  the  special  Benedictions  for  the  chief  Festivals. 

39  '  Miserere  mei  dens  '  wifi  alle  fie  versis,  i.  e.  the  whole  of  the  Miserere  is 
said  antiphonally. 

40  Sey  ing  e  wifi  owte  or  emus.     The  word  '  Oremus '  is  omitted  at  this  point 
before  the  '  Retribuere  '. 

41  Schere fiursday,  i.e.  Maundy  Thursday,  the  Thursday  in  Holy  Week. 

42  Lowli  &  wifiowte  ani  more.     Breviary  '  Totum  secreto  .  .  .  sine  pronun- 
tiatione  aliqua '. 

43  pert,  as  none  estori  shal  be  first  entrid,  i.  e.  in  which  no  '  history '  shall 
be  first  entered,  that  is  to  say,  in  which  the  lesson  is  not  the  beginning  of 
a  historical  book. 

44  Seynt  Siluester  (Pope  and  Conf.,  Dec.  31)  ;  Seynt  Leon  (Pope,  Conf.,  and 
Doct.,  April  11) ;  Seynt  Eustache  (i.e.  SS.  Eustace  and  his  companions,  Mart., 
Sept.  20). 

45  Fest  of  translacioun  of  Seynt  Fraunceys,  May  25.    The  nominal  date  of 
the  Translation  was  May  25,  1230,  but  it  is  practically  certain  that  the  actual 


124  Notes  on  Appendix  to  Rule 

Translation  of  the  Saint's  remains  to  the  church  of  San  Francesco  had  been 
carried  out  by  the  Minister  General,  Elias  of  Cortona,  several  days  earlier. 

46  Grete  antymes.  The  so-called  '  great  Autiphons  '  are  sung  at  Evensong 
before  and  after  the  Magnificat  on  the  last  eight  days  of  Advent,  that  is  from 
December  16  onwards.  They  were  formerly  called  the  O's,  as  each  Antiphon 
began  with  the  word  0.  The  first  of  them,  on  Dec.  16,  is  '  0  Sapiencia ',  and 
is  so  marked  in  the  Kalendar. 


GLOSSAEY 


[For  A  Generall  Rule  to  teche  etiery 
to  serve  a  lorde 


man  that  is  willy  nge  for  to  lerne 
or  mayster.~\ 


Amener,  almoner,  13.  6. 

Assay,  the  formal  tasting  of  a  dish  by 

a  servant,  to  see  if  it  is  poisoned, 

14.  30. 

C 

Coster,  a  wall-hanging,  11.  6. 


Dogdrawght,dogdrawe,  an  unknown 

fash,  possibly  cod,  17.  4. 
Doucet,   a    sweet    dish    (see   note). 

17.  12. 
Durmant,  a  fixed  table,  13.  28. 


Ewer,  ewerer,  the  official  in  charge 
of  arrangements  for  washing,  11. 
22. 

Ewry,  the  place  where  ewers,  towels, 
etc.,  were  stored,  11.  25. 

H, 

Hallyng,  tapestry  or  painted  cloth 

for  a  hall,  11-5. 
Herberoure,     guest-master,     enter- 

tainer,15.  17. 

K 

Kynde,  natural,  proper,  etc.,  11.  6, 
etc. 


Leehe,  slice,  a  dish  consisting  of 
sliced  meat,  17.  15.  (0.  F.  lesche.) 

Lese  pen,  unless,  17.  12. 

Leuereys,  retainers,  servants  in 
livery,  11. 14. 

P 

Panter,  the  officer  in  charge  of  the 
pantry  (originally  'baker'),  11.  21. 
Pece,  cup,  17.  20. 

S 

Sewe,  serve,  12.  21. 

Sewer,  a  sewer,  waiter,  11.  24. 

Sprottes,  sprats,  17.  4. 

Surnape,  a  second  cloth  laid  on  the 

table  immediately  before  the  lord, 

13.  30. 

T 

Taill,  tally,  reckoning,  11.  14. 
Take,  deliver,  13.  1 3" 
To,  till,  12.  18. 

Trenchour,  trencher  of  bread  (see 
note),  13.  4. 

.  V 

Vnto,  until,  12.  5. 
Voyder,  tray  for  removing  broken 
meats,  etc.,  13.  6. 

W 

Woke,  week,  11.  15. 


GLOSSAEY 


[For  The  Thirde  Order  of  Seynt  Franceys  and  The  Beivle  of  Suztris 
Menouresses  enclosid~] 


Algatis,  in  any  case,  87.  16. 

Alle  Halwyn,  All  Saints,  Allhallows, 

86.  19. 

Apostle,  Pope,  89.  26. 
Assentement,  assent,  agreement,  88. 

31- 
Assigned,  transferred,  removed,  87. 

31. 

Assoyle,  absolve,  88.  21. 
Assoylid,  excused    of,   deprived   of, 

94.  16. 
Atrete,      slowly       without      break 

(  =  tractim),  104.  34. 
Auenaunt,  suitable,  103.  25. 
Auenture,  chance,  88.  23. 
Avale,  let  down.  92.  7.    [OF.  avaler.] 
Axen,  demand,  94.  16. 
Ayenst,  against,  48.  25. 


Besili,  carefully,  diligently,  54.  22. 
Bigginge,  buying,  96^  1 1 .     Sourfait 

of  bigginge,  excessive  buying. 
Bihote,  promise,  83.  32. 
Boundes,  bands,  sashes,  49.  13. 
Brennyng,  burning,  47.  13. 
Brent,  burnt,  94.  30. 
Buystouse,  rough,  coarse,  84.  19. 

C 

Catallis,  chattels,  possessions,  96.  7. 

Cawcion,  bond,  security,  48.  16. 

Ceroferessis,  acolyte,  taperer,  108. 2 1. 

Chausures,  shoes,  85.  4. 

Chesiple,  chasuble,  91.  4. 

Chesyn,  choose,  95.  24. 

Cierge,  candle,  107.  24. 

Clepid,  called,  98.  12. 

Clerete,  honour,  90.  5. 

Clogere,  belfry,  104.  I. 

Cloos,  cloister,  104.  n. 

Conge,  leave,  permission,  82.  15. 

Congruently,  suitably,  52.  25. 

Continementis,  holdings,  property, 

81.  5. 

Couenable,  suitable,  82.  35. 
Couent,  convent,  82.  29,  etc. 


Decollacioun,  beheading,  107.  32. 
Demurid,  demure,  84.  12. 
Denounsid,  reported,  98.  25. 
Depart,  bestow,  impart,  47.  31. 
Desseuerid,  separated,  87.  25. 
Disclawnder,  slander,  90.  34. 
Distreyne,  constrain,  compel,  100.  29. 
Dortre,    Dortoure,    dormitory,    85. 
7,  etc. 

E 

Efformid,  informed,  100.  13. 
Enfayrid,  adorned,  81.  u. 
Enpeyre,  injure,  impair,  100.  2. 
Ententifeliche,  carefully,  87.  23. 
Entredite,  interdict,  105.  26. 
Equypollent,  of  equal  rank,  114. 18. 
Esloignid,  extended,  protracted.  93. 

32. 

Estori,  history,  113.  4. 
Estreyteli,  strictly,  89.  24. 
Exchew,  eschew,  52.  8. 
Eyrin,  eggs,  86.  25. 


Pamilieres,  members  of  the  house- 
hold, servants,  94.  17. 

Fayrid,  adorned,  81.  24. 

Feri,  an  ordinary  week-day  (not  a 
festival),  103.  15. 

Fermeri,  infirmary,  89.  20. 

For  as  mochel,  forasmuch,  in 
order  that,  87.  25. 

Forbarrid,  forbidden,  89.  1 6. 

Freytoure,  refectory,  102.  22. 


Gasingis,  spectacles,  49.  18. 
Goget,    Guyches,    wicket,  grating, 

91.  36.    [Fr.  guichet.] 
Grayel,  gradual,  107.  20. 
Greuelinge,  prostrate,  106.  8. 
Greueninge,  prostrate,  106.  9. 

H 

Halwid,  consecrated,  114.  27. 
Heilfully,  in  a  wholesome  or  salutary 
way,  47.  26. 


Glossary  to  the  Thirde  Order,  and  Sustris  Menour  esses  127 


Hele,  health,  86.  33. 

Hende,  gentle,  gracious,  81.  10. 

Heue,  lift,  89.  2. 

Holpyn,  helped,  99.  6. 

Houseled,  communicated,  50.  35. 


Importabel,  unbearable,  100.  23. 
Intrat,  introit,  107.  I. 
I-putte  ouer,  transposed,  113.  7. 
luyelles,  jewels,  99.  3. 


Jangeling,  disputing,  52.  10. 


Kepe,  care,  90.  31. 


Leafull,  lawful,  48.  31. 
Lefolli,  lawfully,  92.  3. 
Legacioun,  bequest,  99.  2. 
Lentoun,  Lent,  107.  I. 
Leuacioun,  elevation,  102.  19. 
Leueli,  with  leave,  82.  30. 
Listresse,      woman-lector,      reader, 

110.31. 

M 

Meke,  humble,  plain,  49.  4. 
Menours,  Meneres,  Menouresses, 

Franciscan  Friars  or  Clarisses,  81. 

2,  etc. 

Meuabel,  movable,  99.  30. 
Mo,  more,  110.  6. 

Monestyn,  admonish,  exhort,  94.  7. 
Mow,  must,  84.  32. 
Myngin,  remember,  94.  10. 


Nameli,  especially,  87.  17. 
Neforpat,  nevertheless,  101.  4. 
Noysed,  rumoured,  48.  5. 
ISTyije,  draw  near  to,  82.  5. 


Obey,  bow,  105.  9. 

Obeyinge,  bowing,  doing  obeisance, 

104.  22. 

Obite,  death,  53.  19. 
Owers,  hours,  51.  8. 
Owte  take,  except,  86.  18. 
Owtrage,  superfluity,  excess,  84.  17. 


Pasche,  Easter,  116.  21. 
Pontificacion,  papacy,  55.  16. 
Possessioners,  proprietors,  47.  27. 
Promitte,  promise,  48.  23. 
Purposid,  put  forward,  present,  93. 


Recordings,  remembrance,  recollec- 
tion, 81.  8. 

Keddure,  strictness,  82.  I.  [N.  F. 
reddur.] 

Befestid,  refreshed,  86.  8. 

Refreytouresse,  the  sister  in  charge 
of  the  '  refrectorium  '  or  refectory, 
102.  32. 

Reine,  kingdom,  89.  30. 

Remew,  remove,  82.  30. 

Repreue,  reprove,  83.  27. 

Repreueable,  improvable,  83.  28. 

Resticote,  upper  part  of  tunic,  84. 
21. 

Reuestrid,  arrayed,  91.  8. 

Rihtwisnesse,  righteousness,  93.  7. 

Rowndid,  cut  round,  85.  22. 

8 

Sad,  grave,  92.  13. 

Sadli,  seriously,  101.  30. 

Schet,  shut,  91.  36. 

Schlugri,  laziness,  sloth,  86.  3. 

Sege,  place,  seat,  107.  IT. 

Seint  Croyse,  Holy  Cross,  104.  7. 

Skerid,  frightened,  86.  4. 

Sogettis,  subject,  95.  19. 

Somenerere,  Semenere,  apparitor, 

102.  35. 

Stabelriche,  constantly,  86.  i. 
Stamyn,  an  open  woollen  fabric,  84. 

15.     [Fr.  estamine.J 
Stawnche,  quench,  86.  5. 
Stere,  guide,  direct,  52.  14,  etc. 
Storer,  treasurer,  52.  25. 
Suen,  follow,  87.  30. 


To-dite,  dress,  86.  27. 
porwe,  through,  110.  15. 
Treyne,  pause,  104.  38. 


Vtas,  octave,  107.  31,  etc. 

W 

Warnid,  furnished,  94.  5. 
Werre,  war,  82.  23. 
Wytt,  know,  55.  12. 


Y;en,  eyes,  84.  25. 
Ymage,  crucifix,  103.  4. 
Ympnis,  hymns,  106.  33. 

3 
3ouin,  given,  96.  33. 


V 


FIFTEE^TH-century  courtesy  book.    BQX 

7902. 
•A4.