Cap. VI
DE TACITURNITATE

[Ms P, fol. 56r – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 125r; Ms E¹, fol. 60r; MS E², fol. 81r]

Ch. 6
RESTRAINT OF SPEECH

Translated by: Janneke Raaijmakers

Superius enim informaverat abbatem, qualiter deberet esse [Regula Benedicti, c. 2.t] in his rebus, quae ad se vel in se attinent; deinde instruxit enim, qualiter deberet disponere, i. e. ordinare exteriora sua, i. e. res monasterii. Post vero, quia docturus erat caetera membra, docuit, quae sunt instrumenta bonorum operum [Regula Benedicti, c. 4.t] in unum omnia comprehendens. Post indicationem instrumentorum boni operis, quia cognovit B. Benedictus, diabolum de coelo per superbiam cecidisse et Adam a Deo per inobedientiam recessisse, idcirco imprimis de obedientia et humilitate dixit; ait enim: Primus humilitatis gradus est obedientia sine mora. [Regula Benedicti, c. 5.1]

Indeed Benedict had described above how the abbot ought to be [Regula Benedicti, c. 2] regarding these matters that are important to or concern himself. Then he instructed how the abbot should set in order, i.e., arrange, his outer affairs, i.e., the business of the monastery. [Regula Benedicti, c. 3] But after that, he taught what the tools of good works are, [Regula Benedicti, c. 4] dealing with them all together, because he intended to teach the other members [of the community]. After his exposé on the tools of good works he above all talked about obedience and humility [Regula Benedicti, c. 5] because St. Benedict recognized that the devil fell from heaven through pride and that Adam moved away from God through disobedience. Indeed, he said: The first step of humility is unhesitating obedience. [Regula Benedicti, c. 5.1]

Sunt enim multi, qui dicunt, in hoc loco istum primum humilitatis gradum non pro ordine positum, sed pro magnitudine, quia non subsequitur enim secundus. Et iterum sunt alii, qui dicunt, non esse verum, ut pro magnitudine sit positus, sed pro ordine, quia inferius mentio fit timoris gehennae et arctae viae. Si enim mentio non fuisset inferius timoris gehennae et arctae viae, poterat esse pro magnitudine; sed quia, inferius fit mentio gehennae timoris et arctae viae, ideo in loco ordinis esse positus iste primus cognoscitur, ac per hoc videntur illi cecidisse, i. e. non recte dixisse, qui pro magnitudine dicunt esse positum. Sed econtrario respondent: Quomodo potest iste primus in loco ordinis esse, cum inferius dicit S. Benedictus: erigenda est scala? [Regula Benedicti, c. 7.6] Jam quando dicit inferius: scala erigenda est, et iterum dicit: primus humilitatis gradus est, tunc iste primus non in ordine est, sed pro magnitudine.

There are in fact many who say that in this passage this first step of humility is placed not according to sequence but to importance, because it is not immediately followed by a second step. And again there are others who say that it is not true that it is placed according to importance, but [rather] to sequence, because the fear of hell and the narrow road is mentioned later. Indeed if there were no mention of the fear of hell and the narrow road later, it could refer to importance. But because the fear of hell and the narrow road are mentioned hereafter,¹ first in this passage is recognised as relating to sequence, and because of this they appear to have fallen, i.e., to have spoken wrongly, who say that it refers to importance. But they answer on the contrary: 'How can ‘first’ in this passage relate to sequence, while hereafter St. Benedict says: Must we set up a ladder?' [Regula Benedicti, c. 7.6]² Seeing that he already says below: we must set up the ladder, and he says again: the first step of humility is [Regula Benedicti, c. 7.10] then this ‘first’ is not with regard to sequence but to importance.

Insuper ista clavis, quae dicitur De taciturnitate, non convenit illi primo, cum ille primus de obedientia et humilitate dicat, et hoc [page 199] capitulum de silentio dicit. Ad haec illi respondentes dicunt: De scala, quam dicitis inferius dixisse S. Benedictum erigere, non est contrarium huic nostro sensui, quia mos est sanctorum praedicatorum dicere prius: ante omnia, sicut dicit ille, qui coepit viam, in principio: perficiamus iter; et iterum dicit in medio: perficiamus iter; et adeo potest dicere: perficiamus iter, donec ad perfectionem itineris perveniat. Ista enim clavis, quae dicitur: De taciturnitate, contrarium non est, sed conveniens, quia ex humilitate et timore nascitur silentium, sicut dixit Isaias: Custos virtutum silentium est. [cf. Is 32:17]¹ Nam humilitas et gravitas facit, esse hominem perfectum. Humilitas est, quantum ad corpus attinet, gravitas vero, quantum ad silentium pertinet, quia sunt multi, qui humiles sunt corpore et vani locutione; et iterum sunt alii graves locutione et vagi corpore.

Moreover, that chapter heading called Restraint of speech is not appropriate for that first [step] because that first speaks with regard to obedience and humility [Regula Benedicti, c. 5.1] and this [page 199] chapter concerns silence. To this they answer: with regard to the ladder, which you say that Benedict hereafter has said to set up, it is not in contradiction with our understanding, because it is the custom of holy preachers to say first, 'Before all things,' as he, who begins the journey, says at the beginning, 'Let us finish the journey.' And halfway through the journey he says, 'Let us finish the journey.' And he can say, 'Let us finish the journey' as long as he is reaching for the completion of the journey. Indeed this chapter heading, which is called Restraint of speech, is not in contradiction, but in agreement, because silence is born from humility and fear as Isaiah has said: The protector of virtues is silence. [Is 32:17] For humility and gravity make man perfect. It is humility as much as it pertains to the body, but gravity as much as it concerns silence, because there are many who are humble in body and vain in speech. And there are others who are serious in speech but unrestrained in body.

Ait enim: ₁Faciamus, quod ait propheta.

In fact he says: ₁Let us follow the prophet’s counsel.

Et bene dixit faciamus, se miscens cum auditoribus suis, ut fecilius audiatur. Quasi interrogares S. Benedictum dicens: Quid dicit illa, scriptura divina? ille respondens dicit: ₁Dixi, custodiam vias meas, ut non deliquam in lingua mea. [Ps. 39:2]

He rightly has said Let us follow, uniting himself with his audience so that he will be more readily heard. As if you asked St. Benedict the following, 'What does it say, the holy scripture?' He answers by saying: ₁I said, I will keep watch over my ways that I may not sin with my tongue.³ [Ps 38:2]

Dixi ponitur quasi pro statui; vias, i. e. actiones, ac si diceret: ita statui custodire vias meas, i. e. actiones meas, ut non delinquam, i. e. ut non peccem etiam in lingua mea, quod est; membrum valde lubricum et valde mobile, et quod vix retineri potest.

I said is written as if for 'I have decided,' ways, i.e., 'actions,' as if he said: I thus decided to keep watch over my ways, meaning my actions, that I may not sin, i.e., so that I make no further mistake with my tongue, because it is a very slippery and very mobile organ that can hardly be restrained.

Sequitur: ₁Posui ori meo custodiam. [Ps 39:2]

He continues: ₁I have set a guard to my mouth. [Ps 38:2]⁴

Et bene dixit custodiam; sive dicas custodiam sive januam sive ostium, nil obstat, h. e. nihil nocet. Quia cognovit ille propheta, tale esse peccatum in reticendo dicenda tempore suo, quale in loquendo non dicenda, i. e., non bona, aut certe dicenda et non tempore suo, quae bona sunt; ideo dixit custodiam, quod est ostium; ostium enim aliquando clauditur, aliquando aperitur; et propterea dixit custodiam, ut tempore suo taceat, et tempore suo dicat.

And he rightly has said guard. Whether you say guard or gate or doorway, nothing stands in the way, i.e., it does no harm. Because that prophet has recognized that there is a comparable sin in holding back what should be said at the appropriate time, as there is in uttering what should not be said, i.e., saying things that are not good, or saying things that are good and should certainly be said, [but uttered] at an inappropriate time. Therefore he has said guard, which is door, for a door is sometimes closed and sometimes opened. For this reason he said guard as at the appropriate time he keeps silent and at the appropriate time he speaks.

Ostium quippe, sicut Cassiodorus dicit, ab obstando dictum est, quod dum clauditur, [page 200] obstat intrantibus. [Cassiodor, Expositio Psalmorum 140:3, CCSL 98, p. 1263]

The word ‘door’ (ostium) derives, of course, as Cassidorus says, from ‘hindering’ (obstando) because, when it closes, [page 200] it hinders those who [want to] enter. [Cassiodorus, Expositio Psalmorum 140:3].⁵

Os dicitur secundum Isidorum, quia per ipsum quasi per ostium et cibos intus mittimus et sputum foras projicimus, vel quia ingrediuntur inde cibi et inde egregiuntur sermones. [Isidore of Seville, Etymologiae XI, c. 1.49]

The mouth (os) is so called, according to Isidore, because through the mouth as if through a door (ostium) we bring food in and throw spit out; or else because from that place food goes in and words come out. [Isidore of Seville, Etymologiae XI, c. 1.49; translation from Barney et al.]

De moderato ac discreto silentio bene autem B. Gregorius docet dicens hoc modo: Plerumque autem nimis taciti [added from PL: cum nonnulla injusta patiuntur, eo in acriorem dolorem prodeunt, quo ea quae sustinent non loquuntur. Nam si illatas molestias lingua tranquille diceret, a conscientia dolor emanaret. Vulnera enim clausa plus cruciant, quia cum putredo, quae intrinsecus fervet, ejicitur, ad salutem dolor aperitur. Plerumque nimis taciti dum quorumdam mala respiciunt, et tamen in silentio linguam premunt, quasi conspectis vulneribus usum medicaminis subtrahunt. Eo enim mortis auctores fiunt, quo virus quod poterant ejicere loquendo noluerunt.

Regarding controlled and discreet silence St. Gregory moreover teaches rightly the following: And frequently over-silent people, when they meet with any wrongs, are driven into bitterer grief, the more they do not give utterance to all that they are undergoing. For if the tongue declared with calmness the harm inflicted, grief would flow away from our consciousness. For closed wounds give more acute pain, because when the corruption that ferments within is discharged, the pain is laid open for recovery. And often when over-silent men fix their eyes on the faults of any, and yet hold in the tongue in silence, they are, as it were, withdrawing the use of the salve after the wounds have been seen. For they are made the authors of death to the extent that they refused to cast out the poison that they might by speaking.

Unde et immoderatum silentium si in culpa non esset, propheta non diceret: Vae mihi quia tacui [Is 6:5]. (61) Lingua per disciplinam retineatur, et ex necessitate laxetur. Quid ergo inter haec, nisi studiose lingua sub magni moderaminis libratione frenanda est, non insolubiliter obliganda, ne aut laxata in vitium defluat, aut restricta etiam ab utilitate torpescat? Hinc namque per quemdam dicitur: Sapiens tacebit usque ad tempus [Sir 20:7], ut nimirum cum opportunum considerat, postposita censura silentii, loquendo quae congruunt, in usum se utilitatis impendat. Hinc Salomon ait: Tempus tacendi, et tempus loquendi [Ecl 3:7]. Discrete quippe vicissitudinum pensanda sunt tempora, ne aut cum restringi lingua debet, per verba se inutiliter solvat; aut cum loqui utiliter potest, semetipsam pigre restringat.

And hence if immoderate silence were not a fault, the Prophet would never say, 'Woe is me, for I have held my peace.' [Is 6:5] The tongue must be held by discipline and loosened by necessity. What is between these things, unless that the tongue is indissolubly chained, lest either loose it run out into mischief, or being bound up, it be also slack to render service? For hence it is said by one, 'A wise man will hold his tongue until he sees opportunity,' [cf. Sir 20:7] that when he considers it fitting, strictness of silence being laid aside, by speaking such things as are suitable, he may devote himself to the purposes of usefulness. Hence Solomon says, 'A time to keep silence, and a time to speak.' [Eccl 3:7] For the seasons for changes are to be weighed with discretion, lest either the tongue let itself out in words to no purpose when it ought to be restrained, or it lazily restraints itself when it might speak to good purpose.

Quod bene Psalmista considerans brevi postulatione complexus est dicens: Pone, Domine, custodiam ori meo, et ostium circumstantiae labiis meis [Ps 139:3]. Ostium namque aperitur et clauditur. Qui ergo ori suo nequaquam poni obstaculum, sed ostium petiit, aperte docuit quod et per disciplinam retineri lingua debeat, et ex necessitate laxari, quatenus os discretum et congruo tempore vox aperiat, et rursum congruo].... taciturnitas claudit. [Gregory, Moralia in Hiob VII, VI, c. 60-61, CCSL 143, pp. 380-381]

The Psalmist gathered this up in a brief petition, saying, 'Set a watch, O Lord, before my mouth; and a door of guard on my lips.' [Ps 140:3] For a door is opened and shut. He then who prayed that a door, not a bar, should be set to his lips, clearly taught that the tongue ought both to be held in by discipline and loosened on grounds of necessity, that both the voice should open the discreet mouth at the fitting time, and on the other hand silence close it at the fitting time [Gregory the Great, Moralia in Iob, VII, VI, c 60-61; translation with modifications from Parker.].

Sequitur: ₁Obmutui et humiliatus sum. [Ps 38:10]

He continues: ₁I was silent and was humbled [Ps 38:10].

Vido modo, quia, cum dixit obmutui, subjunxit: humiliatus sum, ac si diceret: Non superbe tacui, sed humiliter obmutescendo silui. Sunt enim multi, qui tacent aut per superbiam aut per iram, et ideo, quia ita tacent, illorum silentium apud Deum nihil est; ut enim perfectum sit silentium, cum humilitate debet taceri et cum discretione.

Now see that when he said I was silent, he added I was humbled, as if he said: I have not been silent arrogantly, but I have been silent humbly. There are indeed many who are silent out of pride or anger, and therefore, because they remain silent, their silence means nothing to God, while indeed silence is perfect when one must be silent out of humility and with discretion.

Mutus enim secundum Isidorum dicitur, quia vox ejus non est sermo, nisi mugitus; [Isidore of Seville, Etymologiae X, c. 169] vocalem enim spiritum per nares quasi mugiens emittit. Humilis dicitur quasi humo acclinis, i. e. ad terram declinatus,[Isidore of Seville, Etymologiae X, c. 114]  ac per hoc ille est vere humilis, qui se pulverem et cinerem esse existimat.

Indeed, 'mute' (mutus) is so called, according to Isidore, because the sound one makes is not words but a lowing (mugitus), for such a one sends the breath of his voice through his nostrils, in a kind of lowing [Isidore of Seville, Etymologiae X, c. 169; translation from Barney et al.]. Humble is so called as if inclined to the ground (humo) [Isidore of Seville, Etymologiae X, c. 114; translation from Barney et al.], i.e., bent down to the earth, and through this he is truly humble who considers himself to be ashes and dust.⁶

Sequitur: ₂Hic ostendit propheta: si a bonis eloquiis interdum propter taciturnitatem debet taceri, quanto magis a malis verbis propter poenam peccati debet cessari.

He continues: ₂Here the prophet indicates that there are times when good words are to be left unsaid out of esteem for silence. For all the more reason, then, should evil speech be curbed so that punishment for sin may be avoided.

Bene dixit interdum; interdum enim significat: tempore suo. In omni ergo, quod dicitur, necesse est, ut causa, tempus et persona pensetur, si verba sententiae veritas roboret, si hanc tempus cougruum postulat, et si veritatem sententiae et congruentiam temporis qualitas personae non impugnat, ac si diceret: si a bonis eloquiis debet cessari, quanto magis a malis verbis propter peccatum?

He rightly has said at times, because at times means at the appropriate time. Thus in everything that is said, it is necessary that reason, occasion, and character are considered: if the truth of the thought strengthens the words, if an appropriate time demands truth, and if the quality of character does not oppose the truth of the thought and the appropriateness of the occasion, as if he said: If he must refrain from good words, how much more should he refrain from evil words because of sin?

In hoc loco, ubi dicit: obmutui et humiliatus sum et sum a bonis, [Ps 38:10] aliter sensit, B. Benedictus, aliter propheta; propheta enim dicit de doctoribus.

In this passage where he says I was silent and was humbled, and kept from good things [Ps 38:10], St. Benedict understood this differently from the prophet⁷ because the prophet is talking about teachers (doctores).

Sunt enim alii doctores, qui, cum vident, praedicationibus suis min posse cohibere mala auditorum suorum, [page 201] tacent, quia non possunt loquendo mala subditorum coercere; sed cum tacent, vident, mala, subditorum crescere propter taciturnitatem suam. Exardescentes zelo Dei et accensi fervore Dei loquuntur, et propterea subsequitur propheta dicens: Convaluit cor meum intra me et in meditatione mea exardescet ignis; locutus sunt in lingua mea, [cf. Ps 11:3-4] ac si diceret aliis verbis: locutus sum et non profeci, i. e. quia non potui praedicando cohibere malo (mala) subditorum, ideo tacui; sed quia me tacente creverunt mala subditorum, sucsensus servore Dei et zelatus zelo Dei non potui cohibere spiritum meum, ideo locutus sum.

Indeed there are some teachers, who, when they see they cannot to repress the evil deeds of their hearers through their preaching, [page 201] fall silent because they cannot check the evil deeds of their subordinates by talking. But when they say nothing, they see the evils of their subordinates grow as a result of their restraint of speech. Glowing with a zeal for God and inflamed by a passion for God, they speak. And therefore the prophet continues, saying: My heart became hot within me. As I mused, the fire burned; then I spoke with my tongue [Ps 38:4-5] as if he said in different words: 'I spoke and I did not succeed, i.e., because I was not able to curb the evil deeds of [my] hearers⁸ through preaching, therefore I have kept silent. But, because the evil deeds of [my] subordinates have increased since I kept silence, [but] afire in the service of God and serious in zeal for God, I could not restrain my spirit; therefore I talked.'

B. vero Benedictus, sicut dixi, aliter intelligens dicit: Hic ostendit propheta: si a bonis eloquiis interdum propter taciturnitatem debet cessari etc. - vide modo quasi per vim aliter intelligens sensum prophetae; propheta enim intellexerat aut dixerat de praedicatoribus, Benedictus autem vertit in mortificationem monachorum. Non enim dicimus, ut non intellexisset Benedictus sed sum prophetae; forte intellexit, sed quia voluit firmare suam sententiam, quam de taciturnitate dixit, ideo aliter intellexit. Non nocet, si scriptum divina intelligitur aliter, quam prolata est, tantum ut in pejorem sensum non vertatur, quia pejor sensus nocet; nam si similiter aut melius intelligitur, nil obstat.

But as I have said, St. Benedict, understanding it differently, said: Here the prophet indicates that there are times when good words are to be avoided⁹ out of esteem for silence et cetera – now see, he understood the view of the prophet in a different manner as if by force. Indeed what the prophet had understood and said regarding preachers, Benedict turns around for the mortification of the monks. Indeed we do not say that Benedict has not understood. He perhaps understood the prophet’s meaning but because he wished to support his opinion, which he called the restraint of speech, he therefore understood it differently. It does no harm if holy scripture is understood differently, as long as it is not changed into a worse meaning, because a worse meaning does harm, for if it is understood in a similar or a better way, nothing stands in the way.

Deinde quia, ad mortificationem monachorum voluit affinere, ideo subjunxit dicens: ₃Ergo quamvis de bonis et sanctis et aedificationum eloquiis perfectis discipulis propter taciturnitatis gravitatem rara concedatur loquendi licentia.

Then, because he wanted it to pertain to the mortification of the monks, he added the words: ₃Indeed, so important is silence that permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk.

Istud enim ergo superius respicit, ubi dicit: Hic ostendit propheta: si a bonis eloquiis propter taciturnitatem debet taceri, quanto magis a malis verbis propter poenam peccati debet cessari, ac si diceret: si ita est, i. e. ut etiam a bonis eloquiis debeat taceri, ergo quamvis a bonis et sanctis et aedificationum eloquiis perfectis discipulis propter taciturnitatis gravitatem rara loquendi concedatur licentia, ac si diceret aliis verbis: si propheta Domini tacebat propter taciturnitatem, ergo discipulis, quamvis perfecti sint et quamvis de bonis et sanetis aedificationum eloquiis, tamen rara concedatur loquendi licentia. [page 202]

Indeed, this is what he means above when he says Here the prophet indicates that there are times when good words should be left unsaid out of esteem for silence. All the more reason, then, should evil speech be curbed so that punishment for sin may be avoided as if he said, if it is thus, i.e., that even good words should be left unsaid, therefore permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk and as if he said in other words: if the prophet of the Lord was silent because of the restraint of speech, permission to speak should, therefore, seldom be granted to disciples, no matter how perfect they are and no matter how good or holy or constructive their talk. [page 202]

In hoc loco, cum dicit, raram licentiam dari perfectis discipulis loquendi de bonis et sanctis et aedilicationum eloquiis, subintelligitur, ut imperfectis discipulis vel stultis nunquam loquendi licentia concedatur praeter in necessariis suis tam spiritalibus quam etiam corporalibus.

In this passage, where he writes that permission to speak should seldom be granted even to mature disciples, no matter how good or holy or constructive their talk it means that permission to speak should never be granted to the immature or foolish disciples except in case of need, spiritual as well as corporeal.

Nunc videndum est, qui sunt perfecti discipuli, quibus rara licentia loquendi concedatur. Sunt enim multi, qui bene possunt intelligere et sanctam conversationem habent; et sunt alii, qui non possunt intelligere, sed tamen sanctam conversationem habent; et sunt iterum nonnulli, qui bene intelligunt, sed tamen non habent conversationem bonam. Si enim possunt inveniri, illis dari debet licentia loquendi, qui et actione sunt boni et bene possunt intelligere et admonere. Quod si tales non possunt reperiri, tunc illis debet licentia loquendi dari, qui, quamvia non possint bene intelligere, tamen bonae conversationis sunt.

Now we must consider who the mature disciples are, to whom permission to speak is seldom granted. Indeed there are many who are bright¹⁰ and practice a holy way of life. And there are others, who are not bright yet practice a holy way of life. And there are still others who are bright yet do not practice a holy way of life. If indeed they can be found, it is to those who behave well and who can understand well and admonish that permission to speak should be given. But if such [monks] cannot be found, then permission to speak must be given to them, who, although they cannot understand well, still have a good way of life.

Nunc videndum est, quare non debeant imperfecti monachi loqui? Alibi dicit idem B. Benedictus: Usque ad interrogationem non loquatur monachus. [Regula Benedicti, c. 7.56] Ista interrogatio necessitas intelligitur. Ita debet ista ratio disponi, ut istud silentium teneatur; debet enim locus esse constitutus, ut, cum abbas vel decanus aut circator aut aliquis senior boris incompetentibus vult fratrem negligentem arguere, in ipso arguat loco, quatenus, qui legit aut psallit, pro hoc non impediatur. Ideo dixi locum, ut, si ille, qui corripit, vult dicere negligenti fratri rationem, valeat dicere. Deinde cum conveniunt in capitulum, non debet ullus sine obedientia exire de capitulo. Nam debet abbas unicuique fratri injungere aliquid, ut non vacet, et in ipsa obedientia non debet aliquis, nisi quantum ad ipsam obedientiam cogit illum necessitas, loqui, sicut inferius dicit idem S. Benedictus: Nonus humilitatis gradus est, si linguam ad loguendum prohibeat monachus et tacitumitatem habens usque ad interrogationem non loquatur. [Regula Benedicti, c. 7.56]

Now we must consider, why immature monks should not talk. Elsewhere the very same St. Benedict says A monk remains silent unless asked a question [Regula Benedicti, c. 7.56]. This questioning is regarded a necessity. This procedure must be set out so that this silence is preserved. For a place should be thus appointed so that when the abbot or dean or inspector (circator)¹¹ or another senior wishes to rebuke an inconsiderate monk at inappropriate times, he should rebuke in this place so that whoever is reading or singing psalms is not disturbed (obstructed) by it.¹² Therefore I have said ‘place’ so that, if he who rebukes wants to reason with the careless monk, he would be at liberty to speak. Then, when they meet in the chapter, no one should leave the chapter without obedience. For the abbot should impose something on each monk so that he will not be idle, and in this same obedience nobody should talk, unless the necessity to do so forces him to obedience itself, as further on St. Benedict says The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question. [Regula Benedicti, c. 7:56]

Et in ipsa obedientia causa necessitatis illius obedientiae coactus cum loquitur, ipsa verba pauca, sint et rationabilia et non clamosa, quia, sicut dicit idem B. Benedictus: Undecimus humilitatis gradus est, si, cum loquitur monachus, [page 203] leniter et sine risu, humiliter, cum gravitate vel pauca verba et rationabilia loquatur et non sit clamosus in voce. [Regula Benedicti, c. 7:60]

And when in that same obedience he is forced to speak by reason of his obedience to necessity, the words should be few and reasonable and not loud, because, as St. Benedict also says: The eleventh step of humility is that a monk speaks [page 203] gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice. [Regula Benedicti, c. 7:60]

V. gr. ille frater coquus cum loquitur in coquina, ita debet loqui leniter, ut etiam in claustra non sonet ejus vox. Ita de omnibus obedientiis debet fieri.

When the monk-cook talks in the kitchen, he should speak so softly that his voice is not heard in the cloister. So it should be done in regard to every obedience.

Ita etiam silentium debet esse post nonam, quomodo ante tertiam. Si enim non habet abbas talia opera, quae injungat, unicuique debet injungere lectionem aut psalmodiam. Si vero hiemis tempus fuerit et propter frigus convenerint omnes in unum ad calefaciendum se, silentium debet ibi esse, et nullus debet ibi loqui, nisi illo, qui obedientiam habuerit ibidem, aut aliqua necessitas coegerit. Nam debet esse ibidem decanus et circator, ut illi praevideant et teneant custodiam super illos, ut non ibi loquantur, nisi quae ad necessitatem pertinent illius obedientiae.

There must be silence after None, just as before Terce. If in fact the abbot has no such tasks to impose, he should impose on each [monk] a reading or the singing of psalms. If it is winter and because of the cold all gather together to warm themselves, there should be silence in that place and no one should talk except to the one who guards obedience there, or [unless] another necessity demands it. For there must be a dean and inspector in that place to watch over and protect them so that they do not talk there, unless it is required.¹³

Nam debent magistri infantum etiam ibi esse cum suis flagellis, qui teneant custodiam super illos infantes, ut ne motus vel jocos aut aliqua ibi scurrilia agant. Illi autem, quibus injunctum est legere aut psallere, cum se ibi calefecerint, revertantur ad obedientiam suam, i. e. ad lectionem vel ad psalmodiam aut aliquod opus, quod eis injunctum est.

For the tutors of the children, who watch over those children, must be there with their whips so that they make no disturbance, jokes or other buffoonery there. Moreover, after they who are assigned to read or sing psalms have warmed themselves there, they must return to their task [lit: obedience], that is to the reading, psalms or other work imposed on them.

Et hoc sciendum est, quia ille abbas debet locum deputatum habere, ubi se fratres calefaciant, et illi debent facere focum, qui hebdomadam coquinae dimiserunt.

And this must be known, that that abbot must have a place appointed where the brothers can warm themselves, and they who have left weekly kitchen duty must make a fireplace.¹⁴

Pannos autem lavare non debent, nisi isto modo: Illi fratres, qui dimiserunt hebdomadam in coquina, debent calefacere aquam et in quinto decimo die debent aquam illam calelacere; v. gr. si fratres raduntur sabbatho, aquae praeparatio debet esse sequenti tertia feria aut secunda feria aut quarta feria, et tunc debet abbas dicere in ipso die, in quo praeparatio aquae est, fratribus: unusquisque hodie lavet pannos suos. Si est talis frater, qui aut propter fleuthomiam (fleubothomiam) aut propter debilitatem aut infirmitatem non potest lavare, debet dicere decano aut priori: 'non possum lavare meos pannos.' Tunc ille senior debet injungere alii fratri, ut adjuvet vel certe lavet ex toto.

Clothes, moreover, should not be washed except in this way. Those brothers who have left weekly kitchen duty should heat the water and they must do so for fifteen days; for example, if the brethren are shaved on Saturday, the water must be prepared on the following Tuesday or Monday or Wednesday, and then the abbot must tell the brothers on that day when the water is prepared, 'Today everyone washes his clothes.' If there is a brother who because of blood-letting or weakness or illness cannot wash, he must tell the dean or prior, 'I cannot wash my clothes.' Then his senior must charge another brother to help or indeed wash everything.

Et hoc sciendum est, quia omnia debent esse praeparata, i. e. focus, concha, aqua et [page 204] sapon et reliqua necessaria. Caeteri autem omnes, qui possunt sibi lavare, per semetipsos debent lavare. Si autem propter nocturnas illusiones necessitas fuerit lavandi, omni tempore, quo necessitas fuerit, lavare debet, ita tamen, ut licentiam petat a priore suo et cum licentia sua lavet. Nam etiam de hac causa debet similiter locus esse praeparutus cum aqua, ut, cum necessitas fuerit propter illusiones nocturnas, lavet.

And this must be known, that all things should be prepared, namely the fireplace, the basin, the water, [page 204] the soap and all other things needed. All the others, who can wash for themselves, must moreover wash by themselves. If there, moreover, there is a need to wash because of wet dreams, he must wash at all times when it is necessary, provided that he first asks permission of his prior and washes with his permission. So likewise a place with water must be prepared similarly so that, when it is necessary because of wet dreams, he can wash.¹⁵

Et hoc sciendum est, quia hanc aquam illi debent praeparare, qui hebdomadam coquinae dimiserunt, et tunc in alia hebdomade sequente praeparant aquam ad pannos fratribus et omnem munditiam, i. e. ipsi faciunt coquinarii et aquam etiam in die sabbathi in hebdomada suae munditiae praeparent aliis fratribus, qui pedes debent lavare omnibus fratribus; tamen conchas ad pedes lavare et pannos ad pedes tergere, i. e. ista duo cellerarius debet praeparata habere. Nunc reddit causam, quare non debet multum loqui, cum subjungit: ₄quia in multiloquio non effugies peccatum. [Prv 10:19] Verum est, quod, si multa fuerint verba, quamvis etiam bona, tamen in peccatum labuntur aut in detractionem, aut in otiosa sive etiam in jocularia.

And it must be known that those who have left weekly kitchen duty should prepare this water and then during the following week they prepare water for the brothers for clothes and all cleanness, i.e., the kitchen monks themselves also, on the Saturday of their week’s service, prepare water for cleaning for the other monks, who must wash the feet of all the brothers. Yet the cellarer must have prepared these two things: basins for washing feet and cloths for drying them. Then Benedict gives the reason why [a monk] must not talk much, when he adds: ₄In a flood of words you will not avoid sin [Prv 10:19]. It is true that when there are many words, even good ones, they nevertheless slip into sin, slander, idleness or even vulgarity.

Sequitur: ₅Et alibi (i. e. in alio loco) dicit Scriptura: Mors et vita in manibus linguae. [Prv 18:21]

Next: ₅And elsewhere (i.e., in another passage) Scripture says: The tongue holds the key [lit. hands] to life and death [Prv 18:21].

Nunc videndum est, quomodo habet lingua manum vel pedem? Quamvis vero lingua manum non habeat, tamen manum movet ad occidendum et ad vivificandum; v. gr. si exasperum verbum loquitur quis, unde alius irascatur.

Now it must be considered: how can the tongue have a hand or foot? Although the tongue does not have a hand, yet it moves the hand for killing and bringing back to life: for example, if somebody speaks a provocative word and another then gets angry.

Mors et vita potest intelligi et temporalis et aeterna, et tua et aliena. Mors enim aeterna potest esse in manibus linguae, h. e. in potestate linguae, cum quis tale verbum loquitur, h. e. blasphemiam aut aliquod mortale peccatum, unde in aeternum pereat. Item potest esse in manibus linguae, h. e. in potestate linguae mors temporalis, cum quis tale verbum loquitur, ut aliquis occidatur.

Life and death can be understood as of this world and eternal, yours and another’s. Indeed death can be eternal in the hands of the tongue, meaning in the power of the tongue: when someone speaks such a word, namely blasphemy or something else [that is] mortally sinful, by that means he will die for ever. Likewise the death of this world can be in the hands of the tongue, meaning in the power of the tongue, when somebody says a word so that someone is killed.

Et iterum potest vita aeterna esse in manibus linguae, cum quis bonum consilium dando aut bene admonendo (efficit), ut aliquis peccator, (qui) in aeternum debueat mori, agendo poenitentiam viviticetur. Similiter etiam potest vita temporalis in manibus, h. e. in potestate linguae [page 205] esse, cum quis tale verbum loquitur, ut ille, qui debuerat occidi, non occidatur.

And again eternal life can be in the hands of the tongue when somebody, by giving good advice or good admonishment, causes some sinner, who had been destined to die in eternity, to be brought back to life by doing penance. Likewise temporal life can [be] in the hands, meaning in the power, of the tongue, [page 205] when somebody speaks such a word that he who had been destined to be killed is not.

Dicit enim S. Hieronymus in tractatu Oseae prophetae: Manum mortis appellat opera, quibus interficitur, juxta illud quod scriptum est: In manibus linguae mors et vita. [Jerome, Commentarius in Osee III, c. 13:14, CCSL 76, p. ?]

Indeed, St. Jerome says in [his] treatise on the prophet Hosea: He calls the works by which he is killed the hand of death, according to what is written: The tongue holds the key to life and death. [Jerome, Commentary on Hosea III, c. 13.14]

Sequitur: ₆Nam loqui et docere magistrum condecet, tacere et audire discipulo (discipulum?) convenit.

Next: ₆It is fitting for a master to speak and teach; it is appropriate for the disciple to be silent and listen.

Quia condecet et convenit unum significant, potest etiam reciproce dicere, docere et loqui magistro convenit, tacere et audire discipulum condecet.

Because condecet [‘it is fitting’] and convenit [lit: it is appropriate] mean the same, he could also say it alternately ‘It is appropriate for a master to teach and speak; it is fitting for the disciple to be silent and listen’.

Et hoc sciendum est, quia hoc, quod dicit: loqui et docere magistrum condecet, tacere et audire discipulo convenit, generalis regula est, eo quod omnis scriptum divina ita praecipit.

And it should be known that this, which says: It is fitting for a master to speak and teach; it is appropriate for the disciple to be silent and listen, is a general rule, because all holy scripture teaches so.

Sequitur: ₇et ideo, si qua requirenda sunt a priore, cum, omni humilitate et subjectione reverentiae requirantur; ac si diceret: Cum omni humilitate et cum omni subjectione reverentiae requirantur.

Next: ₇Therefore, any requests to a superior should be made with all humility and respectful submission, as if he said: requests should be made with all humility and with all respectful submission.

Et bene dixit omni, i. e. tam corporis, quam animae, quia possunt multi subditi esse corpore et non mente, sicuti sunt superbi. Et iterum possunt esse alii subditi mente et non corpore; isti non sunt perfecti. Et iterum alii humiles et tamen non sunt subditi, sicuti sunt principes, aut certe alii boni et humiles, et tamen non sunt subditi aliis; isti sunt meliores. Et iterum sunt alii, qui sunt subditi mente et corpore; isti sunt perfecti, et de talibus dicit in hoc loco S. Benedictus: cum omni humilitate et subjectione. Et quia voluit B. Benedictus, te perfectum esse, ideo dicit: cum omni humilitate et subjectione. Hoc, quod dicit: ne videatur plus loqui, quam expedit, non est in regula, sed subauditio est.

And he has correctly said ‘all’, namely of body and soul, because there are many who are submissive in body but not in mind, for instance the proud. And others can be submissive in mind, but not in body; they are not perfect. And again there are others who are humble yet not submissive, for instance leaders, and surely others are good and humble and yet not subject to others: they are better. And again there are others who are submissive in mind and body: they are perfect and of them St. Benedict speaks in this passage: with all humility and submission. And because St. Benedict wanted you to be perfect, he therefore says with all humility and submission. This that says that [a monk] should not seem to talk more than is useful is not in the rule, but it is implied.

Sequitur: ₈Scurrilitates vel verba otiosa aut risum aetia aeterna clausura in omnibus locis damnamus.

Next: ₈We absolutely condemn everywhere, in eternal prohibition, any vulgarity and idle words and talk leading to laughter.

Scurrilitates derivantur ab eo, quod est scurra, i. e. joculator. Scurrilitates sunt verba jocularia; otiosa sunt verba illa, quae non habent rationem in se tam animae quam corporis, sed damnum corporis habent et magis nocent animae, quia, [page 206] sicut dicit Dominus, de omni verbo otioso reddituri sunt homines rationem in die judicii. [Mt 12:36] Otiosum quippe verbum est, quod aut utilitate rectitudinis aut ratione justae necessitatis caret.

Scurrilitates [‘vulgarity’] derives from the word scurra (jester), which means joculator’ (joker). Scurrilitates are laughable words. Idle are those words that have no reason in them, for soul or body, but damage the body and are more harmful for the mind, [page 206] because, as the Lord says: They shall render an account for every idle word they speak on the day of judgment. [Mt 12:36] Obviously an idle word lacks either the usefulness of righteousness or the rationale of just need.

Risum moventia sunt illa verba, quae risum movent; verba risum moventia et scurrilitates videntur unum significare, sed hoc inter se differunt: scurrilitates attinent ad lasciviam, quae lascivia vicina est libidini.

Leading to laughter are those words that give rise to laughter; talk leading to laughter and vulgarity appear to signify one and the same thing, but they differ. Vulgarity pertains to wantonness [lascivia], which wantonness borders on lust.

Illa est lascivia, quae aut loquitur aut agit aliquomodo, quae ad libidinem attinent, nam lascivia de scurrilitato nascitur; verba autem risum moventia etiam ad sapientem attinent et ad bona et proficua, quia possunt sapientes ita bona et proficua loqui, ut risum moveant, sicut superius dicit: Os suum a malo vel pravo eloquio custodire. [Regula Benedicti, c. 4.51]

This is wantonness that either talks or acts in some manner that pertains to lust, for wantonness originates in vulgarity. The words leading to laughter, however, also pertain to wisdom and also to good and advantageous words, because wise people can speak good and advantageous words to provoke laughter, as Benedict says earlier: Guard your lips from harmful or wicked speech. [Regula Benedicti, c. 4.51]

Malum eloquium est, quod nocet; pravum autem, quod plus nocet. Multum loqui non amare. [Regula Benedicti, c. 4.52]

Bad speech is what harms; wicked speech, however, is what harms more. Do not love to talk too much [Regula Benedicti, c. 4.52].

Tunc loquitur multum: si quatuor verba necessaria sunt solummodo et tu loqueris quinque, jam multum locutus es. Sic etiam si sex aut plus locutus fueris, multum loqueris. Nam si decem diebus locutus fueris de una causa, et necessitas fuerit, non est multum, quia necessaria sunt verba. Verba vana sunt otiosa; verba, risui apta possunt attinere ad scurrilitates et ad risum moventia.

Then he says too much: if only four words are necessary and you speak five, then you have already talked too much. If you even have spoken six or more [words], you have talked too much. If for instance you have spoken for ten days about one subject and it was a necessity, it is not too much, because the words are needed. Vain words are idle; words suited to laughter can pertain to vulgarity and words leading to laughter.

Aeterna clausura septimus casus est, i. e. ablativus sine praepositione, ac si diceret aliis verbis: scurrilitatibus et verbis otiosis aut risum moventibus aeternam clausuram ponimus, i. e. aetemum et perpetuum murum. Quam bene et discrete docet B. Benedictus! superius enim dixit: custodiam, h. e. ostium ponam ori, ut tempore suo dicantur et, tempore suo non dicantur. Hic autem non ostium ponit, sed murum et obicem in perpetuum ponit malis, i. e. ut nunquam et in nullis locis dicantur.

Aeterna clausura ('in eternal prohibition')¹⁶ is the seventh case, namely ablative without a prefix, as if he says using other words: 'We place an eternal fence around vulgarity and idle words and talk leading to laughter,' meaning an eternal and continuous wall. What a good and wise teacher St. Benedict is! Earlier he has said: I will set a guard, meaning a door, at [my] mouth, so that words are spoken at the appropriate time and they are not spoken at the appropriate time. Here, however, he places not a door, but a permanent wall and barrier against evil, i.e., in order that [such words] are spoken never and nowhere.

Damnamus, i. e. interdicimus aut claudimus. Nam quid sit: Scurrilitates vel verba otiosa aut risum moventia aeterna clausura damnamus, inferius manifestat, cum subjungit: ₇Et ad tale eloquium discipulum aperire os non permittimus. Permittimus, i. e. concedimus.

Damnamus ('We condemn') means 'we forbid’ and 'we close.' For what is meant by We absolutely condemn in eternal prohibition any vulgarity and idle words and talk leading to laughter, he makes clear below when he adds And we do not permit a disciple to engage in words of that kind. Permittimus ('we permit') means concedimus ('we allow').

Forte dicit aliquis: 'Discipuli os non permittit aperire, non magistri.' Cui respondendum est: 'Si os discipuli claudit, multo magis os magistri constringit [page 207]; sic enim superius dicit de abbate: Omnia, quae discipulis docuerit esse contraria, in suis factis indicet non agenda.' [Regula Benedicti, c. 2:13] Nam si ille alios docet, non loqui vana aut scurrilitates aut risum moventia, et ipse illa loquitur, tunc non indicat contraria discipulis in suis factis non agenda.

Perhaps someone says: 'He does forbids the disciple’s mouth to open, not the master’s.' To him one must answer: 'If he shuts mouth of the disciple, how much more he restricts the mouth of the master: [page 207] Indeed he says so above regarding the abbot: If he teaches his disciples that something is not to be done, then neither must he do it. [Regula Benedicti, c. 2.13]¹⁷ For instance, if he teaches the others not to speak nonsense or vulgarity or talk leading to laughter, and he himself does so, he then does not show his disciples by his deeds the opposite of what should not be done.

Et hoc notandum est, quia tres intentiones esse dixit in hoc capitulo: primam, ut etiam illi fratres spiritales, qui praedicant, debent aliquando silentium habere propter locutionem; secundum, ut, necessaria, cum requirunt, loquantur, sed quantum expedit; tertiam, ut verba vana loqui nullus debeat aut scurrilitates.

And let it be noted that he has mentioned three purposes in this chapter: first, that even those spiritual brothers who preach must sometimes keep silence on account of speech; secondly, that when they need to, they say what is necessary, but only as many as are useful; and thirdly that no one should speak nonsense or vulgarity.