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 CbRNF-LL UNIVKRSITY LIBRARY 
 
 ENGLISH COLLECTION 
 
 THE GIFT OK 
 
 JAMES MORGAN HART 
 
 PROFESSOR OF KNGUSH 
 
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Cornell University Library 
 PR 149.E8F46 
 
 A Fifteenth-century courtesy book. 
 
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 GAYLORO 
 
 
 
 PRINTED IN U S A. 
 
The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924009707542 
 
AND 
 
 Ctofl ^xmtmmx '§,nks 
 
 EARLY ENGLISH TEXT SOCIETY 
 
 (irigi«8l Stxus, No, 148. 
 1914. 
 
 Peice 7s. 6d. 
 

 Agents for the sale of the Early English Text Society's Publications. 
 
 BERLIN: Ashee & Co., 17 Behrenstrasse, W.S. 
 NEW YOEK : C. Sobibneb & Co. 
 Lbypoldt & Holt. 
 PHILADELPHIA : J. B. Lippincott & Co. 
 
EDITED FBOM THE MS, BY 
 
 R. W. CHAMBERS, M.A., Litt.D. 
 
 AND 
 EDITED PROM THE MS. BY 
 
 WALTER W. SETON, M.A. 
 
 LONDON : 
 
 PUBLISHED FOE THE EARLY ENGLISH TEXT SOCIETY 
 BY KEGAN PAUL, TRENCH, TRDBNEE & CO., Ltd., 
 
 68-74 CAKTEB LANE, B.C. 
 
 AND BY HUMPHREY MILFORD, OXFORD UNIVERSITY PRESS, 
 
 AMEN CORNER, E.C. 
 M DCCCC XIV 
 
 W 
 
PR 
 
 /\.5M'^^^ 
 
 oxford: HORACE HART 
 PRINTER TO THE UNIVERSITY 
 
TO 
 PROFESSOE EOBEET PEIEBSCH 
 
 October, 1914. 
 
CONTENTS 
 
 PAGE 
 
 A GENEKALL KULE TO TECHE EUERY MAN 
 THAT IS WILLYNGE FOE TO LERNE TO 
 SERVE A LORDE OB, MAYSTER IN EUERY 
 THYNG TO HIS PLESURE 
 
 Iktrodcction .... ... 3 
 
 Text 11 
 
 Notes ... 18 
 
 Glossaby .... .... 125 
 
 THE THIRDE ORDER OF SEYNT FRANGEYS, FOR 
 THE BRETHREN AND SUSTERS OF THE 
 ORDER OF PENITENTIS 
 
 Intboduotion .25 
 
 BiBLIOGBAPHT 41 
 
 Text ' . . 45 
 
 Notes 58 
 
 THE REWLE OF SUSTRIS MENOURESSES EN- 
 CLOSID 
 
 Intboduotion 63 
 
 BiBLIOGBAPHT 78 
 
 Text 81 
 
 Notes on the Rule of Sdstkis Menoubesses . .117 
 
 Notes on Appendix to Rule 120 
 
 Glossaby foe the Thiede Obdeb and the Rewle of 
 
 SusTBis Menoubesses englosid . . . .126 
 
ia kt^^t tixtx^ mm tl^al m toillpg^ 
 
 for to hxnt, ia utxiiz a lax'ist ox mag^ste 
 iit mtx^ i^ToviQ ia ^is T^hmxz 
 
 EDITED FROM A XV^h CENTURY MS. 
 
 IN THE BRITISH MUSEUM 
 
 (MS. Addl. 37969) 
 
 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 15th-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 (? Talatou 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 — lin Italy and 
 Provence — it is found much earlier. It has been stated that the 
 early Italian courtesy books ' are few and of little mark '} But 
 probably there was a considerable body of Italian courtesy books 
 which has been lost : ' and, in any case, some early and important 
 
 • Italian Courtesy Boohs in the Sixteenth Century, by James W. Holme, 
 in Mod. Ijang. Bev., v, 1910, p. 145. 
 
 ' Italian Courtesy Books, by Jessie Crosland (Jllod. Lang, Bev., v, 
 502-4). 
 
 b2 
 
4 Introduction 
 
 Italian books of manners have been preserved. Thomasin von 
 Zirklaria, the author of the South German treatise Ber Walsdhe 
 Oast, was an Italian. Der Wcilsche Oast, 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, hiioch von der hiifscheit.' 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 Eiva ' wrote- 
 his Zinquanta Gortexie 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.' * 
 
 Compare this with the English rule : 
 
 Where-sere Jjou sitt at mete in borde, 
 
 Avoide pe oat at on bare word ; 
 
 For yf J)ou stroke cat ofer dogge, 
 
 J)ou art lyke an ape teyjed with a clogge.* 
 
 or 
 
 Yf J>y nown dogge fou scrape or clawe, 
 J'at is holden a vyse emong men knawe.° 
 
 or 
 
 Pley fou not with a dogge ne jit with a cate 
 
 Before ]>i better at Je tabull, ne be syde ; 
 For it is no curtasy — be ))ou sure of fat — 
 
 In what place of crystendome Jat fou dwelle or byde.' 
 
 1 Ber WdUche Gast, 11. 1174 etc. 
 
 ' By ' welsh ' Thomasin probably means ' Italian ' (see Schonbach, Anfdnge 
 des Minneeanges, 62) though his editor has interpreted the word as ' French ' 
 {Der Walsche Gast, ed. Rflckert, p. 531). 
 
 ' La terza poxe la xxx* : no brancorar con le man. 
 Tan fin tu mangi al descho, ni gate, ni can ; 
 No h lecito alio cortexe a brancorare li bruti 
 Con le man, con le que el tocha li ooudugi. 
 * Sloane Bohe of Curtasye, 106-8. 
 
 ' Same, 87-8. But this Second rule is a mistranslation of the Latin originaU. 
 « Stans puer ad mensam, 148-6 (MS. Ashmole, 61). 
 
Introductiofh 5 
 
 Or again, take Bonvioino's rule that a man should keep silence 
 whilst his companion is drinking, and not disturb him with 
 questions.' With this compare the English Urhanitatis : 
 
 Also when ]>ou sest any man drynkyng 
 
 That taketh hede of J)y karpyng. 
 
 Scone anon ])ou sees ]>y tale 
 
 WheJ)ur he drynke wyne or Ale.' 
 
 or again : 
 
 And if pou be in any place wer fi better is drynkyng. 
 So Jjat fe coppe be at his hede, odour with ale or wyne, 
 
 Doctour Paler seys fee J)us, and byddes pee sey nothing. 
 For brekyng of ])i ourtasy at syche a curtas tyme.^ 
 
 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 eat * or raise your bowl ^ so long as he is drinking. 
 Compare the English rule : 
 
 And yif thi lord drynk at ])at tyde, 
 Drynk pou not, but hym abyde ; 
 Be it at Evyne, be it at uoone, 
 Drynk pou not tylle he haue done." 
 
 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 
 dae 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.' 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 
 
 ' Rule 37. 
 
 2 U. 61-64 (MS. Cotton Calig. A. ii.). 
 
 ' Stans puer ad mensam, 235-8 (Ashmole, 61). Cf. Bahees BoTce, 92-3. 
 
 * Mangiando apresso d'un vescho, tan fin ch'el beve dra copa 
 
 TTsanza drita prende : no mastegare dra bocha. 
 ' Chi fosse a provo d'un vescho, tan fin ch'el beverave, 
 
 No di' levk lo s6 napo, over ch'el vargarave. 
 « The Lytylle CMldrenes Lylil Bohe, 69-72. 
 
 ' In his thu-tieth 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 Bucoleuch and Monmouth, who died 
 during the reign of George III, a general officer in his Majesty's 
 service'.' 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 Eniglish 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 bom 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 severi^, 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.' 
 
 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 be 
 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 
 Nwrture which goes under the name of John Russell. But the 
 
 ' Miscellaneous Prose Works, 1834, vol. vi, p. 55. 
 
 ^ A Belation of the Island of England, trans, by C. A. Sneyd London 
 1847 (Camden Society). ' 
 
Introduction 7 
 
 Sloane Soke of Gwrtasye is nearer akin to the ' Generall 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 defined, 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 
 luming his hands : 
 
 Yf fo syluer dysahe wylle algate brenne, 
 A sotelte I wylle fe kenne, 
 Take fe bredde ooruyn and lay by-twene, 
 And kepe Je welle hit be not sane; 
 
 I teche hit for no cnrtayse 
 
 But -for fyn ese. 
 
 A duller work, and more nearly parallel to the ' Generall Rule ', 
 is the treatise ' For to serve a lord '} 
 
 Bui 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 
 centurjr. A copy of this is in the Bodleian, and no other is known.' 
 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- 
 hnxj, ill 1504. 
 
 The Seville feast has been described as ' the greatest entertain- 
 ment that ever subject made ',' and some account of it is given in 
 Godwin's De Fraesulibus Angliae* Earth, sea, and air appear to 
 have been ransacked for victims of Neville's archiepiscopal hospita- 
 lity. Oi 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 Relation of the Island of England, trans, by C. A. Sneyd, 
 1847 (Camden Society), and in FurnivaU's Eatly English Meals and Manners 
 (Early English Text Society), p. 349, &c. 
 
 ' Reprinted (in part) in Hearne'a Lelandi Collectanea, vol. vi, 1770, and 
 in Warner's Awliqmtates culinariae, 1791. 
 
 ' Brake, Eboracum, London, 1736, p. 444. 
 
 * Cambridge, 1743, p. 695. 
 
8 Irttroduction 
 
 near a parallel to the ' Generall Eule ' 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 t\*o 
 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 te^t 
 printed here : 
 
 A Collection of Ordinances and Segulations for the Government of the Rnyal 
 Souiehold. London, printed for the Society of Antiquaries, 1790. , 
 
 The Megulations and Establishment of the household of Kewy Algimon 
 Percy, the fifth earl of Northumberland, 1770. / 
 
 Warner (Richard). Antiqtiitates tmlinariae, or curious tracts relating io the 
 culinary affairs of the Old English. London, 1791. / 
 
 Efirly English Meals and Manners. By J. F. Furnivall. Londoi, 1868 
 (E.E.T.S.). [Contains, amongst other tracts, Russell's Boi;e of Nurture, 
 the Sloaue Boke of Curtasye, The Bahees Book, Urhanitatis, StiMs Puer 
 ad Mensam (Lambeth MS.), The Lytylle CMldrenes Lytil Soke, For to 
 serve a Lord.l 
 
 Caxton's Book of Curtesye. Ed. by F. J. Furnivall. London, 1868 (E J5.T.S.). 
 
 A Booh of Precedence, etc. Ed. by F. J. Furnivall. London, 1869 (EE. T.S.). 
 
 J. Lelandi Collectanea, ed. T. Heamius, Oxonii, 1715, Londini, 177>. 6 vols. 
 [Contains the account of the Neville Feast.] 
 
 Henry of Aragon, Marquis of Villena. Arte 'Cisoria, 6 tratado del arte 
 del cortar del cuchillo. Madrid, 1766. 
 
A GEN^ERALL RULE 
 
 TO TEOHE EUERY MAN TO SERVE A LORDE 
 OR MAYSTER 
 
A generall Rule to teche euery man that is 
 willyngefar to lerne to serve a lorde or mayster 
 in euevy thyng to his plesure. 
 
 The marshall in the moruyng ought to come into jse hall and se 
 ]jat it be dene of all maner thyng \>ai may be fond vnhoneste 
 \er In : Jie stolis trestelles or elks formys yef ony be, J>at ]jey be set 
 in ther owne places at melis at jje hordes, and afore and aftur melis 
 in corners farthest from encombraumce : and all Jse hallynges and 5 
 costers dressed in ]>er kynde places and shaken or hetyn wyth 
 Eoddes yef nede be : and }jot none honndes be abydyng in }je halle 
 from morne to evyn. And to parforme ]3ese thynges seyd afore he 
 shall charge Jje vssbere and Jjb grome of the hall Jje/" wyth. 
 
 Also in wynter tyme ]3e seyd grome by Jje ouersight of Jje vssher lo 
 shall bryng into Jie hall as moche wode and colis as shall be spent 
 d'ayle in the hall, and here oute Jse ashes and all oJ)er fylthe of ]3e 
 hall. The seyd grome shall also kepe Jie kay of Jje woode and cole 
 and delyuer it oute dayle by taill to | }je kechyn, halle and leuereys, [Fol. 2 S] 
 and bryng the seyd taill to Jje stywarde at ]3e wokes ende ; }>e seyd 15 
 grome shall also contenually be in ]3e halle at Jie firste mete or 
 souper to here away dysshes and kepe oute houndes and feche 
 sawces and to obey all ojier commondmemtes of Jie hede offypers, Jiat 
 is to sey of stywarde, marshall and vssher. 
 
 Also halfe an oure or jje lorde go to mete or souper Jje marshall 20 
 shall take )je Bodde in his hande and cowimonde })e panter and 
 ewer to coner and make redy for jje lorde and for Jje housold; 
 and assone as it is made redy ]}e marshall shall commend the 
 sewer to awayte when \>e cokes be redye ; and Jjen shall J)e 
 sewer go to Jie ewry and take a towell vppon his shulder and J>e 35 
 marshall and he to go togeder and shewe afore the lorde, so 
 Jiat he may knowe Jer by when his mete is redy. And when it 
 lyketh Jie lorde to axe water J)en shall Jie esquyres and Jie marshall 
 and sewer goo by and by next Jie lordis basyn and evyn at Jie 
 
13 A generall Rule to teche euery man 
 
 lorde ; pe sewer shall delyu«r \)e towell to \>e worthyeste jjat bethe 
 aboute hym and go streight to \>e kechyn -with all ]>e men \>at shall 
 serue. 
 
 The marshall pen shall uncouer pe basyn yf it be coueryd and 
 
 5 holde it in his hand«s also vnto Tpe lord haue wesshe, amd pen make 
 
 a salutacoure and take it to pe squyre pat brought it theder, and he 
 
 to here it to fe ewry, and anone commonde water for all pern pat 
 
 [Fol. 3 a] shall sytte at pe lovAes horde, and go wyth pe lorde to | be sette, 
 
 and per asketh hym howe his bord shall be set. 
 
 10 And pe yemen and gromys or grome of pe chambre yef it be per, 
 or the vsshere or gromes or grome yef it be pere, shall set vp b6rd«« 
 and make redy pe stoles afore mete and haue hem redy at pe settyng 
 of bord««, and bryng hem redy to pe marshall when he callithe, and 
 also after mete here away pe hordes, trestelles, and stolis ; and when 
 
 ^Spe lorde is set, and pe oper hordes in his presence, the marshall shall 
 feche in his courses wyth pe sewer by and by ; pe marshall and 
 sewer shall make a salutacouw when pey come allmoste at pe 
 horde, and none oper pat berythe mete or dryuke at pat tyme, to he 
 be delyuerd of pat Jjat he berythe. 
 
 20 And when all pe lordes messe is sewid, fien shall anoper esquyre 
 next pe hande sewe pe oper messes at the borde or in his presence. 
 And anone forthewyth pe amener shall bryng in pe almesse dyshe 
 with a loofe per Inne and set it bynethe pe lordes salt or elles 
 vppon pe copborde yf no Eome be vppon pe borde; and a litill 
 
 25 afore pe seconde cours pe amener shall take of euery standarde or 
 grete mete that comys byfore pe lorde at pe first cours a sertayne, 
 wyth pe helpe of pe kerver, and put it in pe almes dysshe and send 
 pe voyde dysshes to pe kechyn. And all Jjis mene while pe 
 marshall shall loke bothe in pe chambre and halle pat per lake 
 [Fol. 3 J] nojjer bred, | ale, wyne ne mete per as it ought to be seruyd, and pe 
 sewer shall loke pat per lake no sawce in pe lordes presence. 
 
 And when pe second cours is redy, pe sewer shall come and warne 
 pe marshall, and pe marshall all esquyres and yemen waytors, to go 
 to pe kechyn. And lyke as pe marshall and sewer dyd at pe first 
 
 36 course so shall Jsey do at pe seconde ; and when pe marshall seyth 
 tyme, pat is to say wythin iij quarters of an oure that pe laste 
 messe be sette in pe halle, the marshall shall commonde to take vpe 
 and all pe broke mete and broke brede to by oast into be almes 
 vessell ; and when it comyth to pe vsher yemen of pe chambre or 
 
to seme a lorde or mayster 13 
 
 lentilmen Then J>e ewer to be \>er, redy for to delyu«?-e to Jie 
 grome of pe hall or mens s«ruant«s waytors towelleg for Jjem \>at 
 shall wesshe, and som men to be ];er redy yiith voyders for to take 
 vp trenchoures and broken breed, and assone as jsey haue wesshe J>at 
 Jie ewry be bore away and Jje hall newe coueryd for Jie latter mete. 5 
 
 And forthe wyth all, the amener shall send for voyders for Jie 
 lord«s borde, and all o^per borde« in his presence, and call all yemen 
 of chambre and yemen waytors for to awayte vppon, and he shall 
 take vp at J)6 lowest borde in fje same wyse that it was set downe, 
 and so at all oJ;«r hordes. And Jje seyd yemen shall be redy at his 10 
 honde \ier to take at hym and here Jjern to | ]3e kechyn. And when [Fol. 4 o] 
 })e mete is vpe the amener shall take Jie voyders wyth Jje trenchers 
 and broken brede and Jie clothe also and take it to one \>ai 
 stondyth aboute hym for to here it to ]3e almesse vessell. Then 
 shall the amener go to {36 lordes borde and take of dyuerse metes as 15 ' • 
 it may goodly be forborne and augment \)er wyth jse almes dyshe, 
 and all ]3is in Jie lordes presence. And when it lykethe pe lorde to 
 commonde to take vpe, Jje seyde yemen shall be redy J>er to awayte 
 vppon ]3e amener to do in all wyse as it is seyde afore. And forthe 
 wyth all as fje seyd mete is vpe Jie voyders to be set vppon Jie 20 
 borde, Jie laste afore fie lorde. All esquyres )3en awaytynge to put 
 in broken bred and trenohors or oper mete, and J>en Jse amesse 
 dyshe to be take away wyth a salutacoura, and set vp into a sure 
 howse and after yevyn to one persone. Then shall Jse amener take 
 vp frute yef ony be, and J)e voyders aftur ]3e panter, chese by it 25 
 selfe and forthe wyth aftur Jje salt, hole bred, hole trenchors, 
 kervynge knyves, sponys and napkyns togeder. 
 
 Then shall jie sewer, yf it be in a grete day and a durraant lye 
 vnder Jse clothe, let Jje surnape witA \>& towell Rynne vppon the 
 durmant. In a mene day festyuall Jje surnape and towelles rynne 30 
 vppon \)B borde. When ]5e clothe is take away In a symple day ]je 
 towelles only vppon Jie clothe, when | it is made redy from cromys. [Pol. 4 6J 
 At all tymes Jje towelles to be dubble, yef \)er syt ony body byfore 
 hym at his owne messe, and elles not. And yef ]3er be a messe by- 
 hethe hym and anojjer above. Then ]3e seyd towelles to be leyd 35 
 sengill afore hym selfe and turnyd In ayen at eyfier ende of ]3e 
 table as ferre as jje persones sytte afore. And yef Jje seyd towell 
 be to shorts, \>ea Ipai "per be ij short towelles to fuUfille ]>er 
 defautes bore in Jje handes of ij squyres or yemen of pe chambre or 
 
14 A generall Rule to teche euery man 
 
 awayturs, and when Jie surnape is leyde and J>e esstate is made 
 afore fe lorde, Then all Jae esquyres to make a salutacouw at onys 
 and go bake to )je ewry and Tper abyde to graces be seyd. 
 
 Then bryng in fie water in all wyse byfore J)e lorde as J>ey dede 
 5 byfore mete, save Jse tovvell. And yef \>er sytte at fie lordes messe 
 one or moo Jjat be egall in esstate wyth jje lorde, fen make fie 
 esstate byfore eche of f)em, and bryng hem a basyn or basyns yef 
 fier be nede of mo fien one. And yef fi^r syt of)«r persones at his 
 messe fien of his esstate, fien let bryng a basyn or ell«s basyns 
 lo vncoueryd and set afore hem when fie lordes basyns be set afore 
 hym, and set fie ewer in fie myddes of Tpe basyn till fie lorde haue 
 wesshe; and when fje lorde hathe weshe fien let fie squyre fiat 
 bryngyth thee basyn knele still till all f>e borde hathe weshe, fien 
 fie seyd esquyre shall here the basyn to fie ewry and fie ofier basyns 
 [Fol. 5 »] shall fien | folowe hym. And wyth oute ony tareyng fie copbord 
 clothe and fie ewry shall be take away and anone fie surnape and 
 towelles shall be strecchid; and fie marshall bygynnynge at fie 
 lowere ende and after at fie higher ende shall bryng all fiat leythe 
 vppon fie borde byfore fie lorde and fer take it vpe wyth a 
 20 salutacoura. Then shall be fer redy yemen of jje chambre yef it be 
 fier, yemen waytors yef it be in fie hall, to take away stolis and 
 boi'des and trestelles, and set fiem in fier kynde places, and be 
 marshall shake fie lorde* lape. 
 
 All suche poure, rule, and commondmentes as fie marshall hade 
 25 at fie fyrst mete, whiles fie lorde sat, fie vsher shall haue at the 
 seconde mete when fiat fie marshall syttythe, wythouten fiat it be 
 countermauJidid by fie stywarde or marshall. 
 
 Nota : as all these seyd servantes and offecers haue don at mete so 
 
 to do at souper ; and in fie same wyse fie seware fiat stondyth shall 
 
 30 do as fie sewer fiat knelythe except fe knelynge and fie assay. 
 
 That is to say, he shall take the dyshes from fiem fiat bryngyth hem 
 
 and vneouere euery dyshe evyn byfore ]3e grettyst at }3e borde, 
 
 except potages and sawces fiat shall be set afore ofjer persones, and 
 
 couere hem ayen ami set hem afterward in fier kynde places, neuer 
 
 35 a dyshe above anofier and euer }jat next fie lorde fiat he shall assay 
 
 [Pol. 5 6] of firste aftur fie maner as it was sewid. And | J^at none sawces 
 
 come In wyth fie courses except mustard, but aftur set in wyth 
 
 fie sewer and esquyres wayters to euery mete as nedythe, or elles 
 
 all sawces togeder afore the courses; and \>ai all esquyres waytors 
 
to serue a lorde or mayster 15 
 
 or yemen yef esquyres lake be attendant in pe male tymes vppon 
 pe comondment«s of J)e marshall in all thynges of Jje kerver, in 
 feohyng voyde dyshes or wyne for sawce of capons of Tpe sewer, in 
 fechyng of sawce or all Jiat sawoe shall be made of. 
 
 Also Jjot J3e marshall sewer or esquyres wayters at male tymes 5 
 make honest chere wyth softe speche to straumgers syttyng at \>e 
 lordes horde or in his presence, yef ]3ey may goodly come to hem, 
 and as Jjey se tyme. Also J>at in pe lord«s presence suche silence be 
 kepte Tpat per be no lowde speche save only of jje lorde and, suche 
 as he speketh to. And in fie hall suche lowe cojwmunecacouw be lo 
 hade Jiat Jje hede officers voyce be herde vnto all oper offecers ; 
 and pai no gromys hede be coueryd seruyng at meles yeman, ne 
 yeman lentilman, ne lentilman pe stywarde ; also Jiat pe lentilman 
 and yamen serue all Jjo in Jje lordes presence ; and oute of p^ lordes 
 presence yemen serue lentilmen and set downe yemen and gromes 15 
 serue hem, set gromes and pages to serue Jsem. 
 
 Then Jje marshall in a lordes bowse is lentilman herberoure and 
 pe vsher of J>e hall yeman of Jie same ; and after pe vsher of thee | 
 chambre yef ony be, or yemen of pe chambre * in his absence haue \^o\. 6 «] 
 take vpe logyng for his lorde and for hym selfe in his owne maner 20 
 or in ofier places, Jse marshall or pe vsshere in his stede shall assigne 
 all ojier men per logynges, as well strangers as men of housold ; and 
 also he shall assigne pBva bred, ale, wyne, wex, talowe, and fewell 
 to per logynge after Jje season of Jje yere, and J>er degrees, and 
 rekyn for it dayle and wokely as pe lordes bookes be made. 35 
 
 Then pe marshall and vssher shall dayle reken all pB messes 
 wythin Jje howse, fat is to say p& lorde for ij messe and euery 
 lorde in pe same wyse at J>e horde ; afturward euery man at pe 
 horde for one messe, and pen aftur froughe jse howse lentilmen, 
 yemen, gromes and pages euery ij to one messe ; and in fie same 30 
 wyse bryng hem dayle and wokely to pe clerke of pe kechyn as Jsey 
 ben asked, and p& bokes made. 
 
 Also pe marshall hathe poure to correcte all suche as dothe 
 grete offences wythin J>e howse or wythoute, as in fightyng, oreble 
 chydyng, makyng of debates, drawyng of knyves and stelynges, 35 
 affrayea and suche ojier : to put hem into pt porters warde or in 
 stokkes in aU wyse as ferre forthe as Jje stywarde, save in puttyng 
 out of J)e howse. And in all fese poyntes in lyke wyse pe vssher 
 ' yef ony be deleted. 
 
16 A generall Rule to teche euery mxtn 
 
 [Fol. 6 6] hathe }je same | powre in Jje marshalles absence ; all fiis to be }3US 
 vnderstond, }je styward above all the lentilmen, \>e marshal! above 
 yemen, the vsher above gromes and pages. 
 
 Also at all tymes of J)e day })e marshall shall haue his commond- 
 6 mentes fuUfillid in euery office of ]>e house, and ]3e vsher in J>e 
 same wyse ; to it be contermaundid, restrayned, or moderd by 
 Jje lord for ^per waste or inportunyte. 
 
 Also at en«ry tyme ]>at ]3e lorde commondyth" drynke, J>e 
 marshall or vssher shall warne esquyres or yemen to awayte \ieron, 
 10 and J)ey shall goo wyth hym and cowimonde it at euery office ; and 
 In case })er be so many lordes awe? strangers J>at jjere shall nede pottes 
 wyth wyne, J>en shall fie marshall call euery lordes squyre or assigne 
 oj3er squyres of his owne lordes for hem, and |?en delyaer coppis to 
 \>e seyd squy[r]es for Jje seyd lordes, coueryd or vncoueryd, as f>at ]3e 
 15 case requeryth at fie seler dore ; and he hym selfe shall take as many 
 coppis voyde eche wythin ojier by twix his handes wyth his rodde 
 as he supposythe to serue Jie rewinant of jse bowse, and so shall he 
 goo afore ; all }3e ojier coppis, voyde save fie chef lordes, folow hym, and, 
 laste of all fie boteler wyth fie oopborde clothe on his shulder and 
 10 pottes of wyne in his handes; and when fiey come into }3e place fier 
 as fie lordes be, fie maj-shall, kerver, copberers shall make a saluta- 
 [Pol. 7 a] coun | and go streight to a bay wyndowe, a forme or copborde at f)e 
 lower ende of fie house yef ony be f)cr, and stond fier in order lyke 
 as fiey were delyuerd at fie seler dore, till fie coppis be fillid. 
 25 Then shall fie butler lay downe his copborde clothe and sette fie 
 pottes fieron, and fe marshall all fie coppis fiat he berythe in lyke 
 wyse. Then shall fie marshall call fe squyres wyth the coppis, and 
 do fell hem by order aftur fier esstates, and when all f>e coppis be 
 fillid he shall co»imonde hem to goo forthe to fie lordes, and forthe 
 30 wyth he shall call ofier lentilmen or yemen of fie chambre or 
 awayters and delyuer hem coppis suche'as he brought, as many as he 
 supposyth will serue fie house and tell hem where fiey shall serue ; 
 and when fiey haue all dronken fie marshall shall take ayen all Jje 
 coppis fiat he brought hym selfe, puttyng fie wyne lefte in fiem, yef 
 35 ony be, in a voyde potte of suche as fie botteler brought. And 
 when he hathe ayen all fie seyd coppis, he shall take hem in lyke 
 wyse as he brought hem, and fie boteler caste his clothe ayen 
 vppon his shulder and take fie pottes in his handes, and forthwyth 
 fe marshall shall geve awarnyng to fie kerver and copberers and 
 
to serue a lorde or mayster 17 
 
 «,11 togeder shall make a salutaooum and Ipervryth. departe, Ipe keruer 
 
 first, ]>e copberers | next, Tpe marshall wyth fie coppis aftur Tpem, [Fol. 7 b] 
 
 and laste of alle Jje bottele wyth the pottes of wyne. 
 
 A generall Rule of all maner of fysshes, as J^ey shall be 
 seruyd in order and course of sewynge. 
 
 The firste sprottes, rede heryng and whyte lyng, dogdrawght, 
 grene fyshe, salt samon, salt elis, salt storgon and salt lamprey. 5 
 Then all man«r of freyd met«s, Ipat is freyd of salt fyshes or 
 powderd ; Jjen, folowynge Jiese fryed metes, all maner of see fysshe 
 hoth rede, rounde and flat ; and folowyng }3em all reuer fyshe aftur 
 as Tpej bethe of deynte and in gretnesse ; and nexte folowynge all 
 maner of pole fyshe and Jjen all maner of rostid fyshe, what so euer lo 
 Jiey bee ; and pen folowyng all maner of shell fysshe ; and folowyng 
 f>em all maner of bake metes, be it fishe or doucetes ; lese Jien ye 
 haue many of J>em pat ye lyst to departe som to pe firste course, 
 som to Jie seconde, and so to pe thyrde ; and laste of all, all maner 
 of leche metes and metes of deynte. '5 
 
 A generall Rule to euery lentilman pai 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 pe cause is pat pe towell ought to be spred vnder pe dyshe or 
 peee or what so pat ye bryng it Inne ; and euer yef pat pe esstate 20 
 pat ye serue stonde, pen aftur youre obeysance ye may stonde, and 
 yef he sytte ye muste knele, and kepe pe dyshe or pece pat you 
 here in youre handes ; etc. 
 
 Explicit a good techyng. 
 
NOTES 
 
 p. 11, 1. 9. /e vashere] 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 Quyshiong 
 of estate be set in order vpon the Benohe, beyng of fine Silke, or cloth of 
 Gold, and that the hygh Table be set, with all other Boordes, and 
 Cabberdes, Stooles and Chayres requisite within the Hall, and that a good 
 fire be made, 
 p. 11, 1. 10. wt/nter tyme] Wood was brought in from All Saints' Day to 
 Candlemas Eve (Sloane Sohe of Curiasye, 393-4). 
 
 p. 11, 1. 21. commonde ]>e panter and ewer to couer and make redy\ 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 Oubberdes, 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 Sumappe 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 Carner must go towardes the hygh Table, 
 and the Panter to folowe them, makyng their obeyaanee &st in the 
 middest of the Hall, and agayne before the hygh Dease : then the 
 Marshall and the Panter must stande styll, 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 
 
 Caruermust 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 geue 
 assay in lyke manor : then vncouer your Salt, and with a comet of Breade 
 touch it in four partes, and with your hande make a floiyshe over it, and 
 geue it the Panter to eate for thassaye therof, who goeth his way, then 
 cleanse the Table eleane : that done, one Gentleman at the rewarde, and 
 the Yeoman of the Ewrie at the seconde messe, must let downe the 
 Sumappe from the Table. 
 
 Then with your brode Knyfe take one of the Trenchers stockes, and set 
 it in your napkyns ende in your left liande, and take foure Trenchers, 
 eche one after another, and lay them quadrant one besydes another before 
 the Lprdes 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, and lay them on the left 
 hande of the Lorde, then_cleanse the Table eleane. 
 
 p. 11, 1. 24. /e» shall^e sewer go topi ewry and tahe a iowell 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 vndef 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 meaue 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 maketh 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 Earon 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. /e marshall and sewer shall make a salutaoouii] 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. pe amener shall bryng in }e almesse dyshe with « loofe ter 
 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 
 
 c2 
 
20 Notes on A generall Rule 
 
 dyshe, and with a good countenaunce take vp the dyshe, and delyuer to 
 the Almner, and so depart. 
 For the ofifioe of the Almoner of. also Sloane BoJce of Curtatye, 729-48. 
 
 p. 12, 1. 30. fe sewer shall loTce fat fer lalce no sawceinfe 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 hreed} 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 KussellVJ Bohe 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 
 ' cometts 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 geneth 
 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 his hande 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 same ende to an other Gentleman towardes the 
 second messe. 
 
 Then the Sewer at one ende, and a Gentleman at thother ende, to pull 
 the chiefe Towell harde and strayght. Then laye over the one Towell 
 towardes the neather syde of the boorde, and pull the chiefe ToweU 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 rewarde, and lay the bought backewarde for the estate therof towardes 
 the rewarde, and after that an other of estate in lyke maiier towardes the 
 secoude 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 mydwai-de 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 Begulations, 119 : the whole passage is quoted in Early 
 Mnglish Meals and Manners, p. 92) ; instructions are also given in RusseU's 
 Bohe 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 31 
 
 p. 14, 1. 4. Then hrtfng in^e water] Of. Neoille 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 seoonde 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, nt 
 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 
 TJsher must see the table, chayres and stool es taken away in order. Then 
 the Lorde must drynke Wyne standyng, and all other in lyke manor, and 
 that done, every man departeth at Ms good pleasure. 
 
 p. 14, 1. 30. For the custom of taking the Assay, of. the following passage 
 &om 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, rested, boylde, or broyled, beyng fyshe or fleshe, he 
 cutteth a litle thereof, &c. And yf it be baked meate 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 CaroU. . . . 
 
 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 comet 
 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 manor, to eate for the 
 assay therof. Then of your stewed meates, broylde, fryed, or rest meates, 
 be it fyshe or fleshe, take assay therof at the myd syde with your brode 
 Knyfe, and geue it to the Sewer, and to the bearer of the dyshe : and yf 
 it be any manor 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 mpra. And of all Custardes, Tartes, Marchpaynes, or 
 Gelly, take thassay with cornettes. And of all Suttleties or leeches, 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- 
 couree in euery poynt, as touchyng the assay with other thynges, and 
 when he is redy the ministers of the Churche do syng solemnly. 
 
 p. 15, 1. 17. Then pe marshall in a lordes howse is lenfilman herberowe\ 
 Cf. Sloane BoTce of Curtasye, 427-8. 
 
 The marshalle shalle herber alle men in fere. 
 That ben of court of any mestere. 
 
22 Notes on A gerierall Rule 
 
 p. 15, 1. 38. ])e marshall hathe powre to correcte] For the marshall's power 
 to correct, cf. Sloane BoJce of Gurtasye, 379, &c. : 
 
 Now of marsohalle of halle wylle I spelle 
 
 And what falle to hys 0%-oe now wylle y telle ; 
 
 In absence of stuarde he ehalle arest 
 
 Who so ener is rebelle in court or fest ; 
 
 Jomon-vashere, and grome also, 
 
 Vndur hym ar J)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 seraed, 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 obeysaunoe, 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. 15. Doiicetes] Recipes for the making of these will be found in 
 MS. Harl. 279 (see Early English Meals and Manners, 146), and in the 
 Fifteenth Century GooTcery Boohs, edited by Austin for the E. E. T. S. 
 
}t Cfeirb^ (irbcr of 
 ^timt Jfranags 
 Jfnr t)^t §xiti^xtn antr Swstirs 
 
 of t^t 
 
 #rtrtr nf ^mximtm. 
 
 EDITED FROM A XV CENTURY MS. 
 FORMERLY IN THE PENNANT COLLECTION 
 
 WITH AN 
 
 INTRODUCTION, NOTES, AND GLOSSARY 
 
 * BY 
 
 WALTER W. SETON, M.A. 
 
INTRODUCTION 
 
 The Third Oedek 
 
 The Eule of the Third Order, or Ordo de 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 t;he 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 knpwn 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 Eule of the Third Order, having the 
 following title : 
 
 Memoriale propositi fratrum et sororwm de Poenitentia in 
 domihus propriis existentium inceptum anno Domini M°GG°XXI 
 tempore domini Gregorii noni Papae XIII° Gal. 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 
 Bale at present known. The full text will be found in Sabatier, 
 Opiiscules de Gritique historique, Paris, 1901; and in Boehmer's 
 Analekten zur Geschichte des Franciscus von Assist. Tubingen, 
 1904. This version, which consists of thirteen chapters, will be- 
 referred to as R 1 . 
 
26 Introduction 
 
 2. In 1902 Thre Mandonnet, commenting on Sabatier's dis- 
 covery of the CapeBtrano 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: 
 
 Memoricde propositi frairwm, et sororum de poenitentia in domibus 
 propriis existentium. Incepbwm anno domini MCCXXI, tale est. 
 
 It begins with the words : Viri qui huius fraternitatis fuerint 
 and ends : tanquam contwmaa: dbligetur 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 Besaa, writing about 1290, states that the Rule 
 was the joint production of S. Francis himself and Pope 
 Gregory IX : 
 
 In regulis sen vivendi formis ordinis istorum dictandis sacrae 
 memoriae dominus papa Oregorius in minori adhuc officio eon- 
 stitutus, beato Francisco intima familiaritate coniunctus, devote 
 supplehat, quod viro sancto in dictandi seientia deerat. 
 
 4. On March 30, 1228, the Bull Betestandaf 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, :[ 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. 
 
 t 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 Kule, substantially the same as R 2 in 
 arrangement and contents, but nevertheless differing from it in 
 certain respects, is incorporated in Nicholas IV's 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 
 E 3. The best Latin text is contained in Seraphicae Legislationis 
 Textus Origindles, Qaaraochi, 1897. This is the Eule. which 
 governed the Third Order from 1289 until 1883, when the Order 
 was reformed by Leo XIIl'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 
 E 3 was received in some quarters. The most important sentence 
 in this Bull is as follows : — 
 
 Ordinem ipswm approhomdo, ordinationes normullas salutaris 
 persuasionis, nostris litteris in eodem Ordine duxim/us observcmdas ; 
 inter caeteras eisdem frdtribus, paterno oonsulentes affectu, ut 
 hmusmodi normam vivendi sequerentti^, et sequendo a/mplecterentur 
 eamdem. Et cum naturalis persuadeat ratio et rationi aequitas 
 acquiescat, ul praedicti Ordinis professores, 6b ipsius Confessoris 
 reverentiam dilectarum fliorwm nostrorum Ordinis Minorum diri- 
 ganvtur et regtdentur doctrina, qui utriusque Ordinis alwrrmus eoetitit 
 institutor, de Ordine supradicto Fratrvm, Minorwm visitatores et 
 informatores assumere procwrent. 
 
 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 Eule. 
 
 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, 
 122il, to the Bishop of Eimini, which makes the first official 
 reference to the Franciscan Tertiaries and recommends their pro- 
 tection : Signijleatimi est nobis quod Faventiae et in quibusdam 
 * Potthast, 2SS55. 
 
28 Introduction 
 
 aliis dvitatihus et locis vicinis quidam sunt, quibus ilium Dominus 
 inapiravit 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 BoUandists 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 Bustie— 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 mnetus 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. Tor 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 Eule, E 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 Eule composed in 1221, which may or 
 may not be wholly or partly contained in E 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 Eule. 
 
 The title of E 1 * is in itself ambiguous. The most simple 
 and obvious way of understanding it is that of Pfere Mandonnet, 
 who merely places a full stop after the numerals 1221. If this 
 is done, E 1 appears to be the original ' Memorial ' or Eule 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 Eule 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 E 1 an allusion to 
 the Bull Detestanda of March 30, 1228, though the reality of 
 that allusion seems questionable.f Pfere 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 Eule of 1221, and to show whether chapter vi contains the 
 same phrase now understood as an allusion to Detestanda or not. J 
 
 The next question which naturally arises is as to the authorship 
 
 * See p. 25. 
 
 ■i* The clause in question is ; Omnes a iuramentis solemnibus ahstineani nisi 
 necesiitate cogente in casibus a sumtiio pontijice excepiis in sua indulgentia 
 videlicet pro pace, fide, caUtmnia et testimonio, 
 
 t More recent evidence has been brought to bear on this question by 
 P. Lemmens, who has published in Archiv. Franc. Sisl., April 1913, a newly 
 discovered version of the Eule 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 E 1, or rather of that part of E 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 thbse who deny S. Francis any hand 
 in it at all. There are probahly few, if any, to-day who would 
 assert the Eule 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. Eeference has already been made to 
 the testimony of Bernard de Bessa, who probably derired his 
 information from S. Bonaventura (who was himself in direct 
 touch with the disciples of S. Francis), that the Eule 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 Eule 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 E 1 to Hugolino and its contents to 
 8. Francis. This is the view taken by Fhre 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 E 1 cannot be in any sense 
 the work of S. Francis, because it is so different from his 
 ordinary style. 
 
 The Capestrano Eule, E 1, 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 Sii^'ra Montem, dated August 18, 1289, and 
 containing a new Eule, E 3. What then lies between E 1 of 
 1228 andES of 1289? 
 
 Somewhere between these two dates lies E 2, the Eule as 
 known to Luke Wadding, the seventeenth-century chronicler, and 
 published by him. At first sight it might be supposed that the 
 differences between E 2 and E 3 are so small that they are in 
 reality the same Eule. 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 B, 3. They may even at the same time throw light 
 on the authorship of E, 2. 
 
 Pfere Mandonnet "" has worked out a theory showing how the 
 various versions of the Eule 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 K 1, 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 by Pfere Mandonnet and others. An 
 examination of chapters i-xii of B, 1, 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 heed be 
 a Friar Minor. On the contrary, the first chapters of B. 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 jchapter xiii, 
 i.e. of 1228. Under these provisions a Friar Minor is to be 
 placed as spiritual director to the congregation,t 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 E2 ns known to Wadding is 
 
 * Opuscules de Crit. histor. Fasc. IV, pp. 206-45. 
 
 t i. Item visitaior et ministri huius fraiemitatis petant a ministro vel 
 custode fratTum Minorum unum fratrem Miuorem de conventu, cuius frairis 
 eonsilio et voluntate fratrv/m ista fraternitas gubernetiir in omnibus et regatur. 
 5. Et quando ille f rater recederet de conventu, petant alium loco eius, ita 
 quod semper consiUo fralrum Minorum regatur ista fraternitas que a heato 
 Francisco halmit fundamentnm. 6. Item omnes fratres conveniant in prima 
 dominica cuiuslibet mensis ad missam in, locofratrum Minorum. 
 
33 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 Nicholai5 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 
 E, 2 be assigned ? The date cannot be fixed with any degree 
 of certainty, but an indication is afforded by the letters of 
 Oregory IX, issued on November 21, 1234, by which the correc- 
 tion and visitation of the Tertlaries is committed to the Bishops. 
 E 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 R 2 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 8. 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 83 
 
 segregated from the Friars Minor. The policy represented by 
 the Eule 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 K 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 seivices 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 Pfere Livarius 
 Oliger in his De Origins RegvUarv/m Ordinis S. Glarae* 
 
 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. 
 
 * Arclm. Franc. Sistor. Tom. v. Fasc. II, p. 202. 
 
34 Introduction 
 
 The English Vbrsiost op 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 
 Bule 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 Eule 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 Eule 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.* 
 
 Pennani MS. Quaracchi Text. 
 
 Ghap. 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. III. Chap. IL From ' quibus 
 
 omnibus ad efiectum 
 productis ' to ' solicita 
 consideratione discussis '. 
 
 Chap. IV. Chap. II. From ' Ordiuamus 
 
 praeterea ' to end. 
 
 Chap. V. Chap. IIL 
 
 Chap. VI. Chap. IV. 
 
 Chap. Vn. Chap. V down to ' tribus 
 
 vicibus Pater Foster '. 
 
 ♦ Beraphicae Legislaiionis Textus Originales, 1897, pp. 77-96. 
 
Iiniroduction 
 
 35 
 
 Pewnant MS. 
 
 Chap. VIII. 
 
 Chap. IX. 
 Chap. X. 
 Chap. XI. 
 Chap. XII. 
 
 Chap. xin. 
 
 Chap. XIV. 
 Chap. XV. 
 
 Chap. XVI. 
 
 Chap. xvn. 
 
 Chap. XVIII, 
 Chap. XIX. 
 Chap. XX. 
 Chap. XXI. 
 Chap. XXII. 
 Chap. XXIIL 
 Chap. XXIV. 
 
 Qumraechi 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. Xni. From ' nnus- 
 
 quisque autem ' to ' et 
 
 inducat'. 
 Chap. Xlll. 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 Eule 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 Eule consisted 
 of an original Eule of 1221 divided into twelve chapters, to which 
 were added, in 1228, later additions forming a thirteenth chapter.t 
 He attributes it to the important place occupied by the numeral 1 2 
 in Franciscan thought. He claims that the Eule of the Friars 
 Minor of 1223 and that of the Clarisses were both divided into 12 
 
 * VOrdo de Poenitentia. Opuscules de Crit. histor. Fasc. IV, pp. 156-7. 
 
 t This theory of Mandonnet is, however, much injured by Lemiiiens's dis- 
 covery that the text in the KOnigsberg MS. is divided into eight chapters 
 (see note, p. 29). 
 
 D 2 
 
86 Introduction 
 
 chapters ; that as a parallel to the apostolic band of 12, S. Francis 
 had 12 chief companions : that the Apostles' Creed consists of 
 12 articles. 'Ce que le Symbole 6tait pour I'llglise primitive, 
 les regies Franciscaines devaient I'Stre pour chacune des fractions 
 de I'ordre.' 
 
 It is true that Pfere Mandonnet's theory on this point has been 
 severely criticized by Pfere Livarius Oliger, O.F.M., who in his 
 two articles ' De Origine Kegularum Ordinis S. Olarae,'* 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 E-ule 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 muste Ministeria quoque ac alia 
 
 devoutly take upon theme all officia, quae praesentis formulae 
 other oocupacions 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. NuUiis Minister 
 ierme of lyffe. instituatur ad vitam et eius 
 
 ministerium certv/m 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 
 
 * Archiv. Franc. Eistor. Tom. v. Faso. 11 and III. An. 1912, p. 431. 
 
Introduction 37 
 
 English text says ' none for terme of lyffe ' but does not specify 
 tlie 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 minislerium cerium termirvwm 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 cannaho, sive lino,' or as the Pont. Eeg. 
 gives, de cana2>e. 
 
 A slight error in the closing words of the Bull is sufficient 
 to shpw 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 Rule of the Third Order in the 
 SerapMcae Legislationis Textus Originales* 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 Eegister, while the later 
 correction does not. The points of agreement and disagreement 
 are as follows : 
 
 Preamble. 'The way to come to God.' Pont. Eeg. viam 
 aocedendi. Traditional text, mam ascendendi. 
 
 " Quaracchi, 1897, pp. 9 and 77-96. 
 
38 Introduction 
 
 Chap, in (Penn). 'Of his instaunce.' Pont. Eeg, instantia. 
 Trad, text, instcmtis. 
 
 Chap. Ill (Penn). 'The whiohe all thinges so done.' Pont. 
 Reg. Quibus ommibus ad effecttmi perductis. Trad, text, prodMCtia. 
 
 Chap. V (Penn). 'A guarnellum . . . made withoute any 
 wrynkylle.' Pont. Reg. guwrnellwm, . . . consutvm. Trad, text, 
 ga/rndhjim . . . consuetv/m. 
 
 Chap. XVIII (Penn). ' Over this enery brother,' &c. Pont. Eeg. 
 ^t praeter haec. Trad, text, ef post haee. 
 
 Finale. ' And if eny presume to attempte.' Pont. Reg, aum 
 temerario. Trad, text, usu temerario. 
 
 On the other hand : 
 
 Preamble. ' That promitteth the great rewardes.' Trad, text, 
 praemia grcmdia. But Pont. Reg. praemia gaudiaque. 
 
 Chap. V (Penn). ' Vesture clasped close and not opyn.' Pont, Eeg. 
 non patulas. Trad, text, vel patulas. But the correction in later 
 hand has ' kut or hole hut 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 guwmellvm, placmtinum, and pdlumddum 
 untranslated. The variant gravdia (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 Manusceipt. 
 
 The version of the Rule of the 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 89 
 
 Stigmatization of S. Francis, measuring 130 mm. x 90 mm. Leaves 
 2-14 inclusive contain the English version of the Rule 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 
 eoiam ordine Beatus Franoiscus produxit multos flores. This 
 fragment is an extract from the twenty-seventh sermon of Ber- 
 nardine de Bustis' Rosarium Sermonum predicahilium* 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 Bernardino 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, Ealing. 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 Enle 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. Q-., and Marson, C. L. Third Orders. London, 1902. 
 Boehmer, E. Analekten zur GescWhte des Francisous von Assisi. Pp. xxxi- 
 
 XXXV. Tiibingen, 1904. 
 Gnthbert, Father, O.S.F.C. Life of Saint Francis of Assisi. Book iii, 
 
 chap. vi. & Appendix iii. London, 1912. 
 Ooeiz, W. Die Kegel des Tertiarierordens. Zeit. fur Kirchengeschichte, 
 
 vol. xxiii, 1902. 
 Heinibucher, Max. Die Ordeu 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, Sev. Fierre. Les origines de I'Ordo de Pceriitentia. Compte 
 
 rendu du quatrifeme Congrfes soientifique international des Catholiques. 
 
 Freiburg, 1898. 
 Mandonnet, Sev. Pierre. Les Kfegles et le Gouvemement de I'Ordo de 
 
 Pcenitentia au XIIP si^cle. Opuscules de Critique historique. Paris, 
 
 1902. 
 Mailer, Dr. Karl. Die Anfange des. Minoritenordens und der Bussbruder- 
 
 sohaffcen. Freiburg, 1885. 
 Sabatier, Paul. Begula antiqua fratrum et sororum de Pcenitentia. Opuscules 
 
 de Critique historique. Paris, 1901. 
 Sabatier, Paul. Nouveaux travaux sur les documents Franoiscains. Opuscules 
 
 de Critique historique. Paris, 1903. 
 Seraphicae Legislatioms Textus Origvnales. Quaracchi, 1897. 
 Works of St. Francis of Assisi. Translated by a Religious of the Order. 
 
 London (E. Washboume), 18 0. 
 
THE THIRDE ORDER OF 
 SEYNT FRANCEYS 
 
 FOE THE BRETHREN AND SUSTERS OF 
 THE ORDER OF PENITENTIS 
 
[^Note. — Contractions univeraally recognized are not indicated in the text. 
 For instance, the scribe signified m ov 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 r,]or 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 Eule of the ' Thirde Order of 
 Seynt Franceys ' and to that of the Kule of 'Sustris Menoaresses enclosid'.] 
 
45 
 
 Here beginnyth the Chapituris of the iii'^^ order of [FoI. 2^] 
 Seynt franceys for the Brethren and Susters 
 of the order of Penitentis.^ 
 
 Of the catholike feyth of the Brethren and Susters of this reule. 
 
 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. Ca™. iij. 
 How it shall not be leafuU to the brethren and susters after lo 
 
 they be come in to go oute of this reule. Captm. iiij. 
 Of the vesture or clothing of the brethren and susters of this rule. 
 
 Ca™. 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. 2''] 
 
 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. Cap™, 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 
 
 Capi™. xij. 
 Of pece keping of the brethren and susters of this reule. Capi™. xiij. 
 How swering is forboden to the brethren and susters of Jjis reule, 
 
 Ca™. xiiij. 
 Of hering of masse of the brethren and susters of Ipis reule. 3° 
 
 Ca™. XV. 
 Of almus doing of J>e brethren and susters of this reule. Cap"*, xvj. [^ol- 3'] 
 
 ' The notes to which this and subsequent numbers relate will be found on 
 pp. 68, 59. 
 
46 The Thirde Order of deynt Franceys 
 
 Of scilens keping in the Chirche of the brethren and susters of pis 
 
 reule. Cap™, xvij. 
 Of the brethren & susters that be sake or dye after they be 
 
 enterid into this reule. Ca™. xviij. 
 6 Of office bering of the brethren of this reule. Capitulum xix. 
 How the visitonr shall visit pe brethren and susters of this reule. 
 
 Capi™. XX. 
 Of the exchewing of striues and debatis emonge the brethren and 
 
 susters of this reule. Cap™, 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. 
 
 Capi™. xxiij. 
 How that this reule and order byndith not vnder payne of deadely 
 [Fol. 3'] synne eny of the bretherne and susters of this reule. Capitulum 
 
 xxiiij. 
 
47 
 
 In the name of god here beginnith the reule of [^oi. 4'] 
 the liuing 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 ^ Bnsshoppe seruaunt of the seruauntes of god. To 
 oure welbelouid sonnes the bretherne and to oure welbelouid 
 donghters in criste the susters of the order of the brethren of 
 penaunce as well to them that be present as to suohe as shal 
 be in tyme to come, Gretyng and the apostolik blessing. It is io 
 KNOWEN ]3at the stedfast grounde and foundement of oristen 
 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. 4'] 
 charite taught with the worde of besy predicacion the peple of 
 Jentils that walked in derkeness. The which also the churche ic^ 
 of Eome 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 Jsat geuith the way to saluacion and J)at pro- jo 
 mittith the great rewardes of euerlasting felicite. Thekpoe the 
 glorius confessor of criste Saint Fraunceys the founder of this 
 order, shewing in worde and dede Ipe 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. ST 
 in deade, so | that they walking heilfuUy 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. Oapi- 
 
 tulum ij. 3° 
 
 TFb * THBBPOK willing to depart oure fauor to the said order 
 
 and for the encrease of the same haue stabilyshte and ordeyned 
 
 that all tho that shalbe reoeyued to the seid order before ther 
 
 * MS. He corrected in margin. 
 
48 The Thirde Order of Seynt Franceys 
 
 admission or rescey[M]iiig "^ shalbe examened diligently of their 
 faith 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. Nbuebthelessb it is to be ware 
 S diligently that none heretike or suspect of heresy ' or noysed 
 [Fol. 5^] theruppon be admittyd in eny wyse to Ipe obseruaunce | of this lyfe 
 And yf eny suche were founde thqt 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 
 
 lo that bene deputed to reoeyue 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 Tpa,t, if it pleasith Jjam, they 
 shalbe clothed after the forme of the reule. And then if thaye 
 
 IS haue t ony goodes of other mennes, they must restore it in monye 
 or after the cawcion of the pleggis.* And be' reconsiled neuerthe- 
 lesse to their neyghbor. 
 
 Of the resceyuing to profession of the brethern and susters of pie 
 reule. Ca™. iij. 
 [Fol. 6'] ^^^ + 'WHiCHB all 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 promes so made by hym 
 shalbe wrytte by a notary in an Instrument. And that none be 
 receyued otherwise by the seid ministers wtoute hem thought ' to 
 be done by the consideracion of the persons condicion and of his 
 
 30 instaunce and Desyre. 
 
 J How it shall not be leafull to jje brethern and susters after they 
 
 [Fol. 6'] l^e come in to go | owte of this reule. Caplm. iiij. 
 
 OuBE 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.' 
 
 And as for women that haue husbondes they shall not come in to 
 
 the seide fraternite but by the concent & licence of theme. 
 
 * MS. ' reaoeying '. f ' haue ' is added in later hand, 
 
 t MS. Ehe correoted in margin to Thb. 
 
The Thirde Order of Seynt Franceys 49 
 
 Of the vesture & clothing of the Bretherne and Susters of jjis 
 reule. Capitulum v. 
 FuETHEKMOEE the bretherne of this fraternite shalbe comynly 
 clothed with meke clothes in price and coloure not all whyte or 
 all blacks w^oute it be dispensid with some by the visitours of the 5 
 councell of the mynysters of the price of the clothe ' for a tyme 
 & for a lawfull & an open | cause. The forseid bretherne also [Pol. 7'] 
 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 
 
 Thet schall not go in no wise to no dishonest festis dyners [Fol. 7'] 
 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. Capi™. vij. 
 EcHE OE 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 ete fleshe iij Dayes. And they 
 )jat travell by the way may also ete fleshe all that while. Also 
 
 * A later hand hag deleted four lines from ' vesture . . . clothe ' and has 
 added in the lower margin : ' mantelles and pylohes w'owte Scalatura kut or 
 hole but opyu as honesty reqwireth and olosyd sieves. The susters also shall 
 haue mantelle and ourtelle mayd w' suche meke cloth or at the leate they 
 shall haue w' the mantelle a guarnellum or else a placentinum of whyte or els 
 of blak or a wyde palnmdelum of lynnen clothe made w'oute any wrynkjlle.' 
 
 E 
 
50 The Thirde Order of Seynt Franceys 
 
 [Fol. 8'J euery one of theim [ may ete fleshe in principal! festis whan other 
 cristen men of olde custome do ete fleshe, and in other dayes ]jat 
 be not fastyng thay may ete eggis and chese but whan they come 
 in ony howse of religion they may ete soche as is sett before 
 S 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 
 lo before soper they shall saye a Fates noster, and aftyr euery 
 mele a nother Pater noster, w* Deo oracias, and if tha fayle 
 so to doo they shall say Pater noster thries \ieiior. 
 
 Of the fasting of the bretherne & susters of this reule. 
 Capitulum viij. 
 [Fol. 8'] 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. Feomb alhalowtide vnto ester day thei 
 shall fast wednisday and friday and they must kepe neuerthelesse 
 all ojier fasting dayes that bene ordeynde by the churche and Jiat 
 
 20 be commaundid by the ordinaryes for a comyn cause. In seint 
 martin lente" 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 w^ith childe vnto the day of Jjer 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. 9'] seint Feauncets ^ may | ete laufuUy 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. Capi™. ix. 
 
 Also eubey brother and suster iij tymes in the yere, that 
 
 is Cristemasse, Ester, and Whitsontide, must be shreven and' 
 
 35 houseled" deuoutly and be reconsiled with ther neyghbours 
 
 restoring also other mennys goodes. 
 
 * ' euery day ' added in a later hand. 
 
ttn^ i^a tff^ft i»c ciAf ^«^ ^^atam ff^AtiC 
 
 ttio.tittMfemti tntttaailati. Wa 
 
 FOLIO 9 Z;. OF THE PENNANT MS) 
 
The Thirde Order of Seynt FraTweys 51 
 
 How it is forboden eny wepyn to be borne'' by the bretherne 
 of this reule. Capi™. x. 
 The bretherne shall here with theme no wepyn withoute it 
 be for the defence of the churche of Eome or for the cristen faith 
 or for ther owne | londe or ellis by the lycens of J3e ministers. [Fol. 9^] 
 
 Of prayer of the bretherne & susters of thes reule. Capitulum xj. ■ 
 
 EcHE OP THEME muste say euery day ther service, that is 
 Matyns, Prime and owers, Evynsong & Complyn ^^, and thei that 
 be clarkes that can \>e Saulter shall say at prime Deus, in 
 NOMINE Tuo'^^ and Beati iNMACULATi'^* vnto Legem PONE ''^ whith lo 
 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 
 onlemed men done, For matens xij Pater nostes, and for euery 
 owre vij Pater noster w* Gloria Patri. So that at prime and 15 
 at Complene they that can it shall sey oon Crele^° and Miserere 
 Mei Bevs", and if they | say not in dewe tymes, they muste sey [Fol. 10'] 
 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 " they shall go to matens to the parishe chirche 20 
 wher they dwell withoute they haue a laufuU excuse. 
 
 Of the Testamentes of the bretherne and Susters of this reule. 
 Capi™. 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 3° 
 or betwLxit strangers it shalbe as the | mynisters woU have it with i^°^- ^O'] 
 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 fer connsell and ordinaunce. 
 
 E 2 
 
53 The Thirde Order of Seynt Franceys 
 
 How swering is forboden to the brethern and susters of tbis reule. 
 
 Oapi™. xiiij. 
 
 They mustb also absteyne fro Solempne othes " withoute 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 Jiat is callyd Be 
 
 calvmpnia, for witnesse bering and for contractis of byeng & 
 
 selling & of Donacion wher it shall be sene expedient, and in 
 
 [Fol. ll^] 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 remembrithe 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 sernice. 
 
 15 Of hering of masse of the bretherne & susters of Jjis reule. 
 
 CapiJ". XV. 
 
 EuEEY BEOTHEE and suster Jjat hathe ther helthe, of what 
 
 countre or place that so euer they be, yf they may goodly, must 
 
 here masse euery day^° and euery moneth they must appere to 
 
 30 J>at ohirche or place wher the mynisters shall assigne theim ther 
 
 to here solempue masses. 
 
 [Fol. ll'] Of almus doing of the bretherne and | susters of this reule. 
 Capitulu. xvj. 
 
 EcHB OP THEME also muste gave a peny of customably money 
 25 to the storer,'" 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 FoETHBBMOBB they shall offer of the same money to the churche 
 aboue saide. And then, if it may be, they shall gett theme a 
 Eeligious man competently lettered, the whiche shall stere theme 
 and enduce them besily to penance and to the fulfilling of the 
 dedis of mercy. 
 
 * ' moohe 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. Ca™. xvij. 
 EcHB OF THEME muste kepe his silence whan the masse is f [Fol. 12'] 
 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 Iraternite. 
 
 Of the brethern & susters Ipat be sake or dye aftyr they be 
 enterd in to J>is reule. Ca™. xviij. 
 And when eny of the brethern shalbe seke, the ministers must 
 visit theim or sum other in ther place if they haue knowlege lo 
 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 notyfied to all the brethern [Fol. 12'] 
 & susters of the place wher he is deade, the whiche must be is 
 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 lpa,t is 
 disseased shall say for his soule, that is for to sey, preistis shall ^° 
 sey one masse for hym, and they that can ]>e psalter shall sey 
 1. psalmus and they fat be vnletterd shall say 1. Pates noster 
 and at the ende of iche they shall sey Requiem eternam, and 
 besyde all this they shall % cause to be sayd euery yere iij masses 
 for the welthe "" of the bretherne and susters quike and deade, | and [I'ol. 13'] 
 they that can fie psalter they shall say it ones and other shall sey 
 an hunderd Pater nosier with Bequiem eternam & cetera at the 
 ende of iche. 
 
 Of office bering of the bretherne of this reule. Cap™, xix. 
 
 EcHi! OP 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 '. 
 
 t MS. adds ' be ' which is deleted and then apparently restored. 
 
 J MS. 'say' deleted. 
 
54 The Thirde Order of Seynt Frarweys 
 
 How the visitoure shall visit the bretherne & susters of J^is 
 
 reule. Cap™, xx. 
 
 Also THE ministers and bretherne & susters of euery Cyte and 
 
 [Fol. 13»] 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 visitores and techars be taken of the 
 
 Prere menores suche as the Custodis or Wardenis of the saide 
 
 order whan they be required shall assigns. And we woU in no 
 
 wise that suche congregacion bene visit by laye men. And this 
 
 visitacion shalbe doon ones in the yere withoute it be nedfuU to be 
 
 [Fol. 14'] done offcer, and if any 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 brethem & 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 lawe before 
 hym that hathe Jurisdiction. 
 
 Of the dispensacion of fastingis withe Ipe bretherne and susters 
 25 of this reule. Caplm. xxij. 
 
 Also the oedinaeies and visitor may despence with all the 
 [Fol. 14'] 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 Cap™, xxiij. 
 
 The mynistees also shall denounce to the visitoure the opyn 
 
 fautis of the bretherne & susters and he shall punyshe theme. 
 
 And yf eny of theme be incorrigible'" 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 aftyrwarde publisshid in the 
 
 con[g're]gacion. 
 
Sgivi all^- C$ :ii$>crtfti6 ff^andfoiBj. 
 ^^ ^^ ^.^^ ^^^ ^^Ijjjj^^ 
 
 rtviu comv^ rtnrtin :' t|iu mm bccitn^^f^mA 
 
 
 w&j* 0(iftifc(* c^ HI ioa> rm> rttti eft m tufaaj^ 
 form nrwt'^y dittf ^aCucaifisxfjiu Quai^ffk 
 
 At Bmj(wo0ii^ frtttV/rtctir^tc ft «iim<w cfiife. 
 
 FOLIO 15 II. OF THE PENNANT MS. 
 
The Thirde Order of Seynt Franceys 55 
 
 How that })is reule & order byndithe not vnder payne of dedly 
 
 synne eny of Jje brethern & susters of | this reule. [Fol. IS'] 
 Capitulum xxiiij. 
 
 Neubethelbsse we woll not that tochyng the premisses eny 
 of the bretherne or susters of \>e order fall in eny deadely synne 5 
 for soche thynges in the whiche they be not bounden by the 
 commaundementis of god or by the statutes of the churche but 
 that they resceyue mekely & affeetually fulfylle soche pennaunces 
 as is put vpon theme for ther offencis. 
 
 Therfor be it not leafuU 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 
 Jiat he fallith in to the indignacion of almyghty god & of hys 
 apostles Seynt Petir and seynt Powle. 
 
 Gouen at Eeate''* the xv Kalendes*''' of Septembre \>e secunde 15 
 yere of oure pontificacion ^^. Beo gracias. [Fol. 16'] 
 
 Beatus Franeiseus 
 
 DE TEECIO EOIAM ORDINE 
 
 Beatus Franeiseus produxit multos flores, scilicet sanctum Ludo- 
 uicum regem francie, Blzearium comitem ariani, qui cum beata 20 
 delphina vxore sua in matrimonio iurauit + perpetuam virginitatem. 
 Item sanctum luonem J iuris vtriusque dootorem 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. Bt 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, Bt beatum Petrum Bomanum qui 
 sub soldano fuit 1 martirizatus, Sanctum bonazicum de vulterra, Bt [FoL IG'] 
 beatum Petrum de coUe, Ac beatum Alexandrum de perusio, Bt 
 
 * MS. 'Kalender'. t Printed edit, 'servavit'. * 
 
 J MS. ' Inonem '. § Printed edit. ' Luchesium, Luchesii '. 
 
56 The Thirde Order of Seynt Franceys 
 
 beatum leonem arohiepisoopum Mediolani, Gualterium episcopum 
 triuisii, Et beatum Richardum episcopum fossombroni, Ac beatum 
 alexandrum magistrum tbeologie Et beatum Carolum * Ac beatum 
 Laudonem de monte feltro, Et beatum lohannem de vrbino, Ac 
 S beatum lohannem de Rauena Et beatum torelum de pupio, Ac 
 beatum bartolum de sancto gemmanot Et beatum petrum pectinarium 
 de senis Ac beatum Robertum dominum arimini, Et beatum thoma- 
 succium de fulgenio propbetam ac miraculis clarissimum : similiter 
 quo ad mulieres produxit Sanctam elizabeth flliam regis hungarie 
 
 10 que fuit vxor landegauii duois lothoringie. Item sanctam Rosam de 
 viterbio, Sanctam Margaretam de Cothona, Sanctam bonodonam de 
 bodio bona vxorem sancti luchesii, Beatam emUianam de florencia, 
 Et beatam Claram de monte falcie in cuius corde inuentus est 
 soulptus crucifixus cum omnibus misteriis passionis, & tres parue 
 
 '5 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. 16'] iiabuit continuam memoriam passionis cristi et perfectam | fidem 
 
 vnitatis diuine essencie et equalitatis trium personarum diuinarum. 
 
 ^° Que omnia Ego propriis oculis aspexi. Item beatam elizabeth im- 
 peratricem Romanorum vxorem caroli quarti regis franoorum et 
 Imperatoris que miraculis coruscauit, Et beatam blancam reginam 
 franciej matrem sancti Ludouici regis francorum, que sigms et 
 miraculis claruit, Et beatam meam de senis, Et beatam paschalinam 
 
 *•'' de fulgineo, Et beatam Michelinam de pensauro, Ac beatam angelam 
 de fulgineo que duodecim annis quotidie sumpsit dominicum corpus 
 [nihil] t 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 annjs§ 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, tam viri quam mulieres, fuerunt de tercio ordine 
 £Fol. lyT ][}eati Francissi. Inter quos vltra superius enarratos | fuit ilia Regina 
 vngarie que fecit monasterium campi regis in auatria Et alia regina 
 vngarie, mater regis ludouici ; istum quoque habitum induit quedam 
 Imperatrix Constantinopolis, Et vna regina cathalonie, Et rex laoobus 
 dux sarbundie, & Magister magnifici Domini lohannis lacobi de 
 
 ■*° triulcio Et dominus Bartholomeus de vignate cuius proaui fuerunt 
 Domini ciuitatis laudensis. Et dominus lanzalotus de decio iuris 
 
 * MS. ' Caralum '- f Ma ' gemmana '. 
 
 t MS. ' vel '. § MS. ' aimos '. 
 
The Thirde Order of Seynt Franceys 57 
 
 vtriusque doctor peritissimus ao lector in studio papiensi cum aliis 
 quasi in[n]umerabilibuB * Et inbuUa que inoipit ' Saori predicatorum 
 etminorum ordines'. que aurea appellatur concessit fratribus et 
 sororibus tercii ordinis et eorum congregacionum omnes 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 buUam patet per Sixtwm + papam quartum, 
 ut patet in parte secunda rosarii Bernardini de JustiJ Sermone 'o 
 vicessimo septimo. 
 
 * The quotation &om Bernardiue de Bustis ends here. 
 + MS. ' Sixtam '. 
 
 * MS. 'Eusti'. 
 
NOTES 
 
 ' 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. 
 Prom 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 
 Regies et le gouvernemewt de V Ordo de Poenitentia au XIII' siicle, Paris, 
 1902. Pp. 194-5. 
 
 " 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. 
 
 " None heretihe or suspect of heresy. This clause indicates the fear which 
 the Holy See entertained lest the new penitential '&atemities', 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 '. 
 
 * After the cawcion of the pleggis. A literal translation of the original 
 ' secundum exhibitam pignoris cautionem '. 
 
 ^ W'oute hem thought, ' Unless it seems to them ', i. e. to the ministers. 
 
 " Eny other approued 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. 
 
 ' Price of the clotlie. This chapter shows the necessary doTelopment 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 Eavenna, a, local measure which 
 would obviously be useless for general use. 
 
 * Seint Martin lente, often referred to as the lesser Lent, was the period 
 from S. Martin's Day, November 11 until Christmas. 
 
 ° Tyll seint Franneys, i. e. until the feast of S. Francis, October 4. For 
 note on substitution of this feast for Michaelmas, see p. 32. 
 
 '" Souseled = ' communicated '. 
 
 " 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 Eule 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 
 
 " Matyns . . . Complyn. These are the seven canonical hours, Matins, 
 Prime, Teroe, Sext, Nones, Vespers, and Compline. In the Latin text the 
 ' hours ' are enumerated in full. 
 
 '' Hem, in nomine tuo. The opening words of Psalm liv. 
 
 " Seati inmaculati. The opening words of Psalm cxix. 
 
 '^ Legem pone. The opening words of verse 33 of Psalm cxix. 
 
 1' Crede, that is the Apostles' Creed. 
 
 " Miserere mei Bern, i. e. Psalm li. 
 
 " The great lent, i. e. the Lent preceding Easter, in contradistinction to 
 ' St. Martin's Lent ' or ' the lesser Lent '. 
 
 '^ Ahsteynefrom solempne othes. The provisions relating to the taking of 
 oaths appear also in the Capestrano Kule and form one of many parallels 
 with the Kule of the Humiliati. Whether there is a distinct reference here 
 and in the corresponding chapters of Bl to the Bull Detestanda is dis- 
 cussed on p. 29. K 2 and R 3 go further than B 1 in extending the circum- 
 stances for the taking of oaths 'for contractis of byeng and selling and of 
 donacion ', &c. 
 
 '" Here masse euery day. In this respect E 3 is decidedly stricter than K 1 ; 
 for under E 1 the Penitents were bound to hear Mass only once a month. 
 
 2' Storer. Latin ' massarius ' = treasurer. 
 
 '^ Welthe = well-being. Latin ' salute '. 
 
 ^ Yf eny of them he incorrigible. It will be noticed that the provisions 
 relating to ' incorrigible brethren ' appear twice, here in chap, xxiii and also 
 in chap. xx. 
 
 2* Seate. A town in TJmbria lying between Assisi and Kome. It has 
 many Franciscan associations. 
 
 '^ XV Kalendes of Septembre = August i8. For note on 'Kalender' 
 see p. 37. 
 
 ^ Seconde yere of oure pontificacion = 1289. Nicholas IV ascended the 
 Papal throne in 1288. 
 
mBtxxB M^vimxzBBtB mdm^ 
 
 EDITED FROM A XV CENTURY MS. 
 (MS. Bodl. 585) 
 
 IN THE BODLEIAN LIBRARY 
 
 WITH AS 
 
 INTRODUCTION, NOTES, AND GLOSSARY 
 
 BY 
 
 WALTER W. SETON, M.A. 
 
INTEODUCTION 
 
 The Oedbe of 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 Pfere 
 Livarius Oliger, 0. F. M., has in his two articles in the Archivum 
 Frandscamum Historiov/m* 'Be Origine Begularum, 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 Pfere 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. Glare 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 Eule of the Second Order which is here published, to 
 
 * Tom. V. Fasc. II and III. An. 1912. 
 
64 IntrodAwtion 
 
 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 Eule '. 
 
 The birthday of the Order was Palm Sunday, 1212, when Clare 
 left her home in Assisi and in the Chapel of the Portiuncula 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 Rule in existence between 1212 and 
 1218 is a disputed question, but at any rate no such Eule 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 Eule of 1253 : Quia 
 divina inspiratione fecistis vos JUias et ancillas altisdmi summi 
 Regis Patris coelestis, et Spiritui sancto vos desponsastis digendo 
 vivere seornidum perfeetionem suTieti Evangelii : volo et promitto per 
 me et Fratres meos semper habere de vobis tanquam de ipsis curam 
 diligentem, et sollicitvdinem specialem. 
 
 This ' formula vitae ' is important because it contains in embryo 
 two of the most vital matters in the history of the Eule, 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 12 1 9 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 Eule of the 
 Clarisses from 1219 to 1247, although it may be doubted whether 
 they were ever really observed by the mother-house of San Dainiano 
 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 Hule by 
 Innocent IV, contained in the Bull Cum omnis vera Beligio.f 
 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 
 Eule, 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 to 
 three things, obedience, surrender of private property, and chastity'. 
 In the profession of the sisters the vow is made ' 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 Eule 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 Damiano alone but everywhere, 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 Eule ; 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 Eule 
 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 Ladiesj 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 ; 
 
 ' Begulatn Beatissimi Benedioti, in qua virtutum perfeotio et summa dfecretio 
 noscitur instituta, quae et a Sanctis Patribua a prinoipio devote auscepta est, et 
 ab Ecolesia Bomana venerabiliter approbata, vobis conoedimus observaudam 
 in omnibus, in quibus eidein yivendi formulae vobis a Nobis traditae, oum 
 adhuo essemus in minori o£Boio constituti, contraria minime comprobatur.' 
 
 * Sbar. 1. 671. 
 
IntrockbcUon 67 
 
 These facts Pfere Oliger * explains by referring to the Xlllth 
 Oanon 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 Eule in the Hugoline 
 Constitutions and in the later Bulls of the Holy See addressed to 
 S. 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 f 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 Sdlet 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 1 247 § and to the fact that from this Rule 
 
 * Be Orig. Begul. Orclin. S. Clarae, A. F. H., 1912, pp. 181-4, 203-5, 
 446-7. 
 
 i" Bull Jn Divini timore nominis, Sbar. i. 242. 
 
 X Ball Cum universitati vesfrae, Sbar. i. 350. 
 
 § Cum omnis vera Beligio, see p. 65. 
 
 3? 2 
 
68 Introduction 
 
 the references to the Benedictine Eule disappear for the first time. 
 That Rule was probahly 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 Eule. 
 
 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 P6re Oliger's view that the observance of the Benedictine 
 Eule 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 Pfere 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 BenedTct ; 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 P^re 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 8. Clare in the Order 
 * Annibal de Latera. Suppl. ad Bull. Rome, 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 ia the history of the Eule centres around a new 
 House, which did not regard the Privilege of Poverty as an essen- 
 tial feature of its loj'alty 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 Longchamp, 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 
 Bules 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 
 Longchamp 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 Eule was drawn up by 
 five of the Friars Minor who were learned masters of theology. 
 The names given by Agnes de Harcourt are : Frater Bonaventura, 
 frater Guilielmus de Milletonne, frater Odo de £cm,i, frater Gode- 
 fridus de Vierson, frater Guilielmus de Hareombour. 
 
 According to Pfere Oliger this Eule was approved by Alexan- 
 der IV: later, namely on July 27, 1263, it was confirmed with 
 some alterations by Urban IV in the Bull Rdigionis augiiuntum* 
 Still later, the Eule thus prepared under the supervision of Bl. 
 Isabella was slightly modified by Boniface VIII, and it is the 
 English version of this Eule as revised by Boniface VIII which is 
 here published. 
 
 * Sbar. ii. i77. 
 
70 Introduction 
 
 It was for some time believed that the text of the Eule 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 'Bullarivm Francisecmvm in which Religionis aug- 
 mentum is contained. The same view has been quite recently 
 repeated by Pfere Oliger, who in his work already mentioned,. 
 
 writes : 
 
 Opus quinque Magistrorum jynmwn approbatwm est ab Ale- 
 xand/ro IV, cuius tamen diploma non superest. 
 
 Pfere 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. Crosse- 
 Florence : the Bull, which is dated February 2, 1259, has the 
 following ending : 
 
 Explicit Regula Humilium Andllarv/m Gloriosissimae Mariae 
 Virginis Matris Dei, quam Frater Mansuetus de Ordvm Fratrum 
 Minorum de mandato Sum/mi Pontificis et Gardinalimn 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 Eule. Further, Agnes states : 
 
 Prae ceteris volebat ut sorores abbatiae nominarentur ' sorores 
 minores', 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 Jiat J)is rule be clepid from 
 })is time forjje Menoressis enolosid.' * ; whereas in the Bull of 
 Alexander IV the name Sorores Minores does not occur and the 
 sisters are called Sorores Ordinis Hwmiliwm Ancillarum Beatissimae 
 Virginia 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 Prater 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 
 BuUarium. 
 
 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 Rule never had a very great vogue 
 outside France. It was soon superseded to a great extent by the 
 Urbanist Rule of 1263. Pfere Oligei: 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 Glvnsto filii nostri Regis 
 Navarre illustris precibus inclinati). This King of Navarre was 
 Henry m, 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 
 Rule of the Clarisses, reference must be made to the final Rule, 
 which also was issued by Urban IV in 1263. The Bull Beata 
 Olara* of October 18, 1263, approved a new Rule written by 
 Cardinal Caietanus, the Protector of the Order. The new Rule 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 Rule became the final and authoritative Rule, and has not 
 since then been superseded. 
 
 The English Veesion 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. 
 
73 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. P-IT". Tractatus de vita et nobilitate et martwrio sanctorum 
 Alhani et Amphibali de quodam libra gdllico excerptus et in latimum 
 translatus. 
 
 Fol. 18 "-4 7"^. De Oranario magistri lohannis Wetanstede. 
 
 At folio 48' the second MS. begins. It is written in English in 
 a neat and legible book-hand. 
 
 Fol. 48r-72'' 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 
 72^-101'', 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 Kule which it contains is, as has already been stated, sub- 
 stantially the Eule 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 
 Eule 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 Weetern MSS. in the Bodleian Library, by 
 P. Madan and H. H. E. Craster, 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 Anglicanwm, 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 Ghristo monialibus de ordine Minorum, quae 
 per nohilem dominam Blancam reginam Navarrae, consortem eius- 
 dem fratris nostri, in Angliam simt venturae, et infra regnv/m, 
 nostrum moraturae, ae Deo et beatae Ma/riae ac beato Francisco 
 servifurae.-^ 
 
 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 Sanctovwrn omnium,\ 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- 
 
 * Archaeologia, vol. xv, section viii, pp. 92-113. 
 
 i" Monumenta Franciscana, ed. Brewer (Rolls Series), Appendix xxviii, 
 p. 625. 
 I 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,t 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 
 ' inolosid Minoresses ' who observe the Eule 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 Eoman See, and 
 removes it from that of the Bishop of London.l| 
 
 The fifth, Religiosam vitam,^ dated March 13, 1296, commands 
 that the Sisters are to be protected, and confirms their privileges 
 and possessions. 
 
 The sixth, Feiitio vestra** dated March 3, 1298, gives the 
 Minoressis permission to take possession of the church of Hertindon, 
 
 * Victoria Sisiory of London, ed. W. Page, vol. i, p. 516. 
 
 t Dr. Ply and, following Mm, 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 BuU in Potthast or 
 Sbai-alea. If it is rightly dated, it must belong to the reign of Celestine V. 
 
 t Sbar. Suppl. p. 208. 
 
 § This is apparently the same as the Bull given by Potthast, LaudaUlis 
 sacra religio 24359, which is a le-iasue of an earlier Bull (Pott. 24346) 
 addressed to all Houses of Clarisses, relieving them of the obligation of tenths. 
 
 II Sbar. iv. 865. Both Dr. Fly and The Victoria Mist, of London in- 
 accurately assign this Bull to August 1294, when Boniface VIII was not vet 
 Pope. •' 
 
 t Sbar. iv. 386. ** sb^p. ;v. 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 Eule, but in some details revised by 
 Boniface VIII. It will be observed, for example, on fol. S2^ (p. 84), 
 that in the vow of profession the sister undertakes ' to lyve after 
 J)e rule of myne lorde ]>e apostle Boneface Jje eytij? correctid and 
 approuid ', whereas in the Eule 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 Eule on fol. 75^ 
 (p. loo) the following sentence occurs : 
 
 ' And jit as we recordin oure blessid predecessoures pope 
 boneface Jje VIII Jjat after a constitucioun bi hem ordeynid vppon 
 })is same religioun vnder vertuous rule, Jjat 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 Jje 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 Berbiae 
 made by his brother Edmund to dileetis nobis in Christo abbatissae 
 de gratia Beatae Mariae ordinis Sancton Clarae extra 'mwros 
 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. Eeference 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 
 * Wriotheslet/, Camden Soo. i. 94. 
 
76 Introdtiction 
 
 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 Heniy 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, 
 Kobert 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. 685 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 ilie Heformation in England, toI. li, 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 
 foUow^s 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. 78^ (to ' wijjowte 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 boneface 
 Tpe viii ' on fol. 75^ 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 SuUarivm, 
 Franciscanum. The material beginning on fol. 78^ : ' At alle Jse 
 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. 100'^, it drifts into the first person narrative. 'We 
 make vtas of Noel ' ; the same happens earlier on fol. 80'^ ' til we 
 sey Fideliv/m animae ', but in the context this looks like a slip for 
 ' }jey '. There is, at present, no fiirther 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. G. 
 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 
 
 BIBLIOGRAPHY 
 
 Berguin. La Bienheureuse Isabelle de France. Grenoble, 1899. 
 
 Brewer, J. S. Monumenta Franciscana. (Eolls Series.) Appendices xxv, 
 
 xxvii, xxviii, pp. 622-6. 
 Coesa-Luzi. Chiara di Assisl seoondo alcune nuove scoperte e documenti. 
 
 Kome, 1895. 
 C«t?ibert, Father. Introduction to Mrs. Balfour's Life and Legend of the 
 
 Lady Saint Clare. London, 1910. 
 Cuthhert, Father. Life of Saint Frsmcis of Assisi. Book ii, chapter iv. 
 
 London, 1912. 
 Dnchesne, S. Gaston. Histoire de I'Abbaye Koyale de Longchamps. Paris, 
 
 . 1906. 
 My, Dr. Article in Archaeologia, vol. xv, section viii, pp. 92-113. London, 
 
 1803. 
 Goffin. La Vie et L^gende de Madame Saincte Claire. Paris, 1907. 
 Seimbucher , Max. Die Orden und Kongregationen der katholischen Kirche. 
 
 Paderborn, 1902. Vol. 2, pp. 475-89. 
 Jorgemsen, J. Saint Francis of Assisi : A Biography. Book II, chapter v. 
 
 London, 1912. 
 Leirmiens, Fr. Die Anfange des Klarissenordens. Eomische Quartalschrift, 
 
 t. xvi, p. 97 ff. 
 Lempp, E. Die Anfange des Klarissenordens. Zeit. ftir Kirchengeschichte, 
 
 t. xxiii, pp. 626-9. 
 Locatelli. S'° Claire d'Assise. Rome, 1899-1900. 
 
 Oliger, Fire Livarius. De Origine Kegularum Ordinis S. Clarae. Arohivum 
 Franciscanum Historicum. Tom. v. Fasc. II and III. An. 1912. (Qua- 
 racohi.) 
 PennaccJii, F. Legenda Sanctae Clarae Virginis. Assisi, 1910. 
 Eobinson, Father Paschal. Life of S.-iint Clare. 1910. 
 Robinson, Father Paschal. The Rule of St. Clare and its Observance in the 
 
 Light of Early Documents. Philadelphia, 1912. 
 Mobinson, Father Paschal. The Writings of St. Clare of Assisi. Arohivum 
 
 Franc. Histor. Tom. III. Fasc. III. An. 1910. Quaracchi. 
 Sbaralea. BuUarium Franciscanum, 1759 : with supplement of Flaminius 
 
 Annibal, 1780. 
 Seraphicae Legislationis Textus Originates, p. 74 fif. and p. 274 ff. (For the 
 
 Rule and Testament of S. Clare.) Quaracchi, 1897. 
 Waiter, E. Entstehung und Ausbreitung des Klarissenordens. Leipzig, 
 1906. 
 
THE REWLE OF 
 SUSTRIS MENOUEESSES ENCLOSID 
 
[N'ote. — The Header is referred to the note on p. 44 for an ex- 
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 itndmgf if fiiriiii^d to v^f«lpli«noiij» ' 
 of oiiif to foneni mftf )?f iioliW l«n|f 
 of toiiii^ to aUf vr luiMVina^AiiiO! 
 
 "'^/J^^OoffoiioWfiiaiueofMriiif^ y 
 
 >V%*kA>pi^ 
 
 •-<^ 
 
 FOLIO 48 n OF MS. BODL. 585. 
 
THE REWLE OF 
 SUSTRIS MENOUKESSES ENCLOSID 
 
 URban ' * bisschop seruauut of seruauntis of god, to his bilouid [Fol. 48'] 
 dowtris in crist, Ipe Abbes & pe couent of sustris Menowres'sis 
 enclosid of pe monestre of oure ladi of Ipe diocise of Paris, Greting 
 & blessynge of ]>e apostle. For as nioche we purchasin pe more 
 willi[wg'Zy«]|5e encrese of religioun, as bi Tpat ]>& oontinementis of owre 5 
 lorde been encresid, & Tpe heljje of sowles Jiereof comij) to profite ; 
 And for TpsA wijiowte dowte, Alisaunder"'' popef oure'predecessour of 
 good werke recordings, condescendinge & enclinyd to Jje supplioa- 
 cions of oure dare sone in criste )>e nobel kinge of EVauns ', to alle 
 Jje hende maydenis of Ihesu criste ])is worlde forsakinge & doinge 10 
 professioun in owre monestre * whoche ys enfayrid of so noble name 
 of jje me(kenesse of blessid marie, J>e whoche Minst«r whan hit was [Fol. 48'] 
 nyew made none body Jjer was dwellinge, as hit is sayde, grauntid 
 jse rule whoche ys writyn here after for to holde & kepe perpetueli 
 in }je same mynster, and beene clepid bi Ipe name of sustris enclosid ". 15 
 And werevpon alle ' Hit was to us prayde lowli bi ]>e same kyng that 
 [we] Jie forseyde rewle in some chapitres diden amende, & Jjat [we] { 
 schnlden take bysines, Jiorw beningnite of apostle to put to at pe 
 schewinge of Tpis rewle Ipe name of meneres . And than [««3]§ 
 enclinid to Jie preyeres of \)e same kynge, fie same rule by owre 30 
 louid Sonne Symon Deutre^ preest Cardinal of Ipe title of seynt 
 Cecile did amende, so J)at it was || done as it was in name'- But 
 nameli }>at ye same mynster, as hit is aboue sette, haue worsohippid 
 Ipe house of humilite of oure ] ladi & jsat J)is rewle may be fayrid bi [Fol. 49'] 
 )je profitj of pe same humilite, to ]>e name of fie sayde rule, we 25 
 sette to fie forseyde name of menours. And we ordeynid & 
 establissin ^ fiat fiis rule be clepid from f)is time forfie, Menoressis 
 enclosid, & fiat it be kept perpetuali in fie same mynster & in other 
 minsteris whoche schal be fownded here after or plantid, In fie 
 
 * The numbers given in the text refer to the notes which will be found on 
 pages 117-19. 
 
 + Word erased, but legible. J MS. ' ])ey '. 
 
 § MS. later hand, • Jiey ' over an erasOre. || Word erased before ' done '. 
 
 G 
 
82 The Rewle of Sustris Menouressea enclosid 
 
 whiche Tpe same sustris schal make professioun to fiis reddure, as it 
 is amendid. The whoche rule & Ipe life of J)is same sustris enclosid 
 we haue do notefiyd here after, Tpe whiche is J)is. 
 
 Eche womman whiche bi Ipe grace & gifte of Tpe holi goste schal 
 
 5 be brouht to entre in IpiB ordre for to nyje to god owre lorde Ihesu 
 
 Criste & to his ful swete moder, after fie cownsayle of fie perfeccioun 
 
 [Fol.49'] of fie gospel, Lyue alle dayes in obediens, & chas]tite, wifowte 
 
 properte. And for to dwelle alle dayes of her life enclosid as a 
 
 tresoure kepte to fie souereyne kynge. 
 
 10 Alle fo whoche schal leuen fje vanite of fie worlde & in to fie 
 forseyde abbey schal comen, fiis religioun for to resseyue, schal kepe 
 bysili fiis maner of lyuinge alle here life, after fat time fat f>ey 
 been professid, & been bowndin be obediens for io dwelle enclosid 
 wif> in fe cloyster of fe abbey, But jif so be ^° fat sche haue en- 
 
 15 special conge of f e [pope *] or of f>e general mynistre of fie ordre 
 of Frere menowris or of fie prouincial of fie same prouince in fe 
 whiche fe same Abbey is foundid, & fiat bi cause for to edefie, or to 
 , plante Tpe same religioun, or for cause of gouernauns of somme place 
 of fie forseyde religioun. Some haue been sent in to of)er places, fie | 
 [Fol. 50'] whoche haue bihouyd afterwarde to returne to f e same places from 
 whoche fiey comyn bi fie licence of one of hem forseyde, jif hit seme 
 good & expedient to fie Mynistre or to one of hem for to do. And 
 jif hit happe so be werre, or be water, or be fire, or for ofer like 
 case fat fe same Abbey falle to be destruyid or fiat it be like fiat 
 
 25 fie hous schal falle downe or for drede of enemyes, f>ey were putte 
 in soche verray & experte informacioun, fiat wif) oute greuous peril & 
 opun destruxioun none bodi may dwelle ne abide fiere, for to haue f)e 
 counsayle & fie conge of fie Mynster, fiat fjan bi fe counsayle & con- 
 sentenient of alle couent & bi fie comaundement of fie Abbes, fie 
 
 30 Sustris fier may leueli remew fjennis in to anofier place sure, where 
 
 [Fol. 50'] fiat fey may dwelle honeBt|li & saueli enclosid vntil f)e time fat it 
 
 schal be ofier weyes wiseli ordeynid for hem what fiat fiey schul doo. 
 
 And jif f e couent bi any cause resonable here Abbey ofser place 
 
 edifi, fian fie sustryn bi licence of fie Mihistre general may remuyn 
 
 35 in to anofier place couenable. 
 
 * Word deleted in MS. 
 
The Rewle of Sustris Menouresses enclosid 83 
 *- 
 AUe \>e Nonnes fier which happin for to dyje per profeasid or 
 nouices or sustris or seruauntis schal be byriyd wif)inne pe cloyster 
 of Ipe abbey. Alle )300 -vvhoche J^is relagioiin schaltake in ]>e forseyde 
 Abbey & in ofjer whoche of nyew schal be foundid, to pe whoche 
 pis noble rule schal be grauntid & holding bifore }?at Jseyhaue here 5 
 abite & fiat pey schul enter into religioun, Jiat it be wel declarid to 
 hem pe hardnessis & pe scharpenessis by whoche pej comiji to loye 
 of Paradise, & fiese whiche pej schuUen be bown|dyn to after f>is [Fol. Sl^ 
 religioun. 
 
 None womman schal be resseyuyd, woche for age or for sikenesse 10 
 or for fole simplesse^' after Jie iugement of hem whoche haue for 
 to do Jier of, be nat couena[6]le & suffisaunt for to kepe pe maner 
 of life, & also bi any ojjer '" auenture, ]3at Jian in o]3er place bi 
 counsel of pe most wise susteris of pe place, be for pe forseyde 
 Ministre or one of hem dispense to another soche & Jiat bi cause 15' 
 resonable. 
 
 Alle )3o ]3at wolen in jsis holi abbey abiden & in ani ojjer whoche 
 schal be fowndid here after, to pe whoche Jsis rule schal be grauntid. 
 & holden, And * }>at wole Jsis holi religioun resseyue, allegatis for- 
 sake prides & vaniteis of Jjis schort life . And as pej schul be 30 
 resseyuid wif) in pe cloy|ster, abide Jjey Jiere, & as sons as J)ey [Fol. 51'] 
 schullen be schorne, pej schuUin leue J>e , robis of jje . worlde. r,' 
 Thanne a wise maystresse & moste deuowte sustre in pe 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 & 6ere f hem in swetnesse of charite in alle 
 poyntes whoche longin to holi religioun & bisili for to repreue hem - 
 of alle ]3inges whoche been repreueable. And Jiat Jjey be nat suffrid 
 to entre in to pe chapitre duringe pe jere, but 3if so be jjat it be for' 
 cause of amonissinge & repreuinge. The jere fulfillid, make pej pro- 30 
 fessioun in houdes of pe Abbesse bifore alle pe couent in Jiis manere. 
 ' I Suster ... J bihote to god & owre ladi blissid mayde marie & to | 
 * MS. adds ' sohe ', which is superfluous, f MS. ' here '. J No gap in MS.' 
 
 g2 
 
84 The Rewle of Sustris Menouresses enclosid 
 
 [Fol. 52'] seynt Fraunces, to myne ladi seint Clare " & to alle seyntis, in 
 joure hondes, moder, to lyue after Tpe rule ' of myne lorde J>e apostle 
 Boneface \>e eytijj " correctid & approuid be alle pe time of myner 
 life, In obedience, In chastite, wijjowte properte or voyse in Jje 
 5 Cloyster, After fat whoche is ordeynid bi Jie same Eule in alle 
 poyntis.' 
 
 This like maner to make professioun holdyn J)ey whoche been or- 
 deyned to serue & seche. Suche schulyn [nat'\ goo owte of ]>e 
 Abbey, But alweyis jif hit happe be any riht & necessari cause 
 10 for to sende owte of ]>e cloyster hem whiche servyn & been pro- 
 fessid, In pe same maner bi leue of J)e ministre general, Soche 
 algatis be sent whoche been honeste & demurid in vertues & in age. 
 pe whiche whan ]>6j schul so go oute of Ipe Cloyster, J>ey schul be 
 [Fol. 52''] holsid & schod beringe none cordis '° & }jey schulle nat go alone. 
 
 '5 EChe suster schal be clo}>id in stamyn or heyre & jif here likijj, 
 sohe may haue two cotis or Jire or foure, after )3at as it schal beste 
 lyke to Jje Abbesse, euermore eschuynge 'pe owtrage of clo)jes & of 
 robis in gode maner, Soo ]>At sche haue a mantel or tweyne conen- 
 able longe & brode . These robis schuUen be of buystouse cloJ>e & 
 
 20 low prise & of pouer ooloure , And sche schal nat vse here one 
 resticote ^'' alle white ne alle blacke. pes sustris, after Jsey been 
 professid, fiey schul use bifore gerdellis cordes whiche shal be made 
 wij) coriouste ". And pey schul usyn kerchiues honestli in one 
 maner of kerchiues & of coUeres, whoche schal be alle white & nat | 
 [Fol. 63'] precious. And also ]3at pe forhede & J3e yjen been couerid, as it 
 bihouijj, & in none o]3er maner be jjey nat so hardi for to apere 
 bifore strawngeris ; for it fallij) nat to hem whoche ys weddid to pe 
 kynge perpetuel J)at sche chiere none o}>er but him, ne delite her 
 in none ojier but in him. And also J>at ]jey haue a blacke veyle 
 
 3oI-spred aboue her hedis so large & so longe, ]3at hit may stretche 
 from eche parti to pe echuldris & behinde at pe backe resonabli, 
 wijjowte whiche jjey schul mow be on nytes & some time on dayes 
 
 . bi licence of pe abbesse. Alle })ese Jiinges pe forseyde sustris 
 BchuUin haue & kepe, And jjey whoche seruyn & whoche been or- 
 
 * The words ' of myne lorde )>e apostle Boneface J)e eytiji ' are underlined 
 in MS. 
 
The Rewle of Sustris Menouressea enclosid 85 
 
 deyneid nat for to passe oute. But x)J)er seruauntea & nouicis 
 EchuUin haue gerdellis of woUe & white veylis on here hedis. The 
 abbesse schal ordeyne, after ]3at sche schal best se for | to do, of [Fol. 53'] 
 chausures for Jie sustris & to hem whoche seruyn wi]? inne pe 
 cloyster. 5 
 
 The Abbesse & alle sustres hole & alle ojjer schuUen lye in Ipe 
 comune dortre & eche bi here selue haue a bed disseuerid fram 
 ojper. The bedde for Jse abbesse be made in soche place of Jie dortoure 
 Jjat sche may se [/ram] here bed, jif it may be couenably, alle 
 ojier beddis of Tpe dortoure wijioute any stoppynge ; & Jiat be alle :o 
 nyhte in J)e dortoure bi clere & continuel liht. From pe resurrexioun 
 of oure lorde til Jie Fest of J)e Natiuite of oure ladi," after mete 
 til pe houre of none pe sustris schulle slepe, fiey fiat willen; 
 & pej psA nille nat slepen, ocupie hem in preyeres & fiowtes of 
 god or in ojjer pesibel & gode trauayles. Eche may haue a sacke 15 
 I-fillid -mp strawe or ■wi]3 hey, oper ellis a cowche in stede of a sacke 
 & a wol|lin cloJ>e buystus I-spred aboue & a cusschin I-couerid [Fol. Si'} 
 •wip linnyn clo]3e, I-stoppid wifi hey or strawe or grete woUe or 
 federis, like as pe abbesse schal ordeyne ; & J>at J>ey haue 
 couertoures wijjoute skynnes wher wi)j J>ey may couer hem, But bi 20 
 licence of pe Abbesse Jjo Jiat been syke may haue couertoures wi}) 
 skynnes. Alle pe sustres schal haue here heris rowndid or alle 
 clippid & Jiat at certeyne tyme to here eris. 
 
 FOr to do pe office & seruise of god by day & be nyht to pe 
 preysing of god & to J>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 ]3e office reuerentli 
 & mesnrabli after pe custome & pe ordre of freris menoures, & 
 ]>e opiev schal sey xx *' Pater noster \ for matyns, v for laudis ; For [Fol. 5i b] 
 prime, tierce, sexte, none, & complin, For eche owre vii Fater 30 
 noster, And for euynsonge, xii Pater noster. And in J)is same 
 maner be alle Jiinges in pe office of oure blissid ladi ; be hit kepte 
 wiji deuowte preyinge for ]>e dede. And jif )>er be any sustris 
 cou enable & of gode witte, The abbes, jif sche Jienkifi hem goode, to 
 ordeyne & assigne a maystresse couenable & honeste for to teclie 35 
 hem songe, to performe pe office & seruise of god stedfastli. Tha 
 
86 The R&wle of Sudris Menouresses endosid 
 
 sustris & Jiey whiche servyn in werkis & placis stabelliche, be hit 
 ordeynid pat J>ey schul been ocupiid in profitable & honest 
 trauayles, bi ]>e whiche maner Jjat slow))e & schlugri whoche been 
 grete enemyes continueli to J>e sowle* Bchal be skerid awey & 
 [Fol. SS"'] esohewid, ]5at it lette nat ne stawnche | nat pe spirit of preyere 
 & deuocioun, to whom alle oJ;er wordli Jsinges schulde do .seruice, 
 So }>at cure lorde Ihesu criste espouse '" te ]>e soule be take aboue 
 al ]3inges : for as moche fiat \>e soule may be fier fed & refestid of 
 be comfortabel wordis of his espouse, 
 lo pe sustris first wole be eonfessid whan it nedij) & schul resseyue 
 tvvies eche monifi in reuerence & deuocioun ]>e ful holi bodi of owre 
 lorde Ihesu criste, & also jif it likij) hem eche sonday in lentyn 
 & in Jie Auent, but jif it so be }>iit ani of hem bi resonable cause 
 leeue hit & bi licence of J>e Abbesse. 
 
 16 THe sustris & Jjey whoche seruyn Schal fast fro ]>e fest of seint 
 
 Fraunces *' til Tpe fest of ])e resurrexioun of oure lorde, And from 
 
 fie Assencioun of owre lorde vnto Pentecoste, Forasmoche Jsat ]>ey 
 
 [Fol. 55^] may plentiuowseliche | resseyue pe grace of Ipe holi gost, owte take 
 
 pe souday onliche & pe fest of alle Halwyn °^ & Cristmas day & pe 
 
 20 fest of sent Stephin & Seint lohn euangelist & pe Oircumsicioun 
 & Epiphanye & pe purificacioun. But from pe resurrexioun of oure 
 lorde till pe Ascencioun & fram Pentecost til pe Fest of seint 
 Fraunceyse pej be nat boundin to fast, but pe Fridayes & ojser 
 fastis whoche been ordeynid & bowndyn generali bi holi chirche. 
 
 ^5 And pej may sureli drinke wyne & ete fisshe & eyrin & chese & soche 
 
 ojjer Jjinges as perteynijj to mylke. And also fro pe Natiuite of oure 
 
 lorde til septuagesme Jjey may, jif pej wole, to-dite here metis wijj 
 
 grece owtake Friday & saterday. Also fram pe Fest of alle halwyn 
 
 [Fol. se'] til the Fest of pe Natiuite of oure lorde & in lentoun & in | Fridayea 
 
 30 and in fastingdayes whoche been generalli I-stablid bi holi cliirche, 
 pe Sustres schul nat ete Eyrin ne cheese, ne none o})er Jiinge pat 
 perteynijj to Milke, but in all ojier times pej may use hit. The 
 sustres beinge in gode hele & f>ey Jjat seruin kepin hem alle dayes 
 fram etinge of flesche. And also fiey whoche been hole in bodi 
 
 35 schul faste eche Friday wi]30wte fische, but 5if it falle so J)at pe 
 Abbesse dispense wi)? hem, as it is acustumyd, jif any Fest solempne 
 * MS, '& fat', superfluous. 
 
The Bewle of Sustris Menouresses encldsid 87 
 
 come on a Friday . This maner of Fastinge & of abstinence forseyde, 
 
 ]je jonge sustris wijj inne Ipe age of xv jere be nat boundin to kepe, 
 
 ne fie ouer agid, ne ]>e fiebel, ne Ipe sike, to ]>e whiche after her 
 
 febelnesse J)e Abbesse may merciabli purueye comunliche alle dayes, & 
 
 in ojjer Jiinges necessaries | to Jie sustris. And to hem whoche seruyn, [Fol. 56^] 
 
 & to Jie jonge sustris wij? inne xviii 3ere 'pe Abbes may dispense in 
 
 fastinge after jjat it schal like to here goodli, saue in aduent, & in 
 
 lentonn & in friday & in fastinge dayes whiche been enstablid bi 
 
 holi chirche. The sustris whoche been lete blode been nat boundin 
 
 to fastinge in ]>e time duringe bi Jire dayes, safe in lentoun & in lo 
 
 fridayes & in time of advent, And in Jje time bitwene Ipe Ascencioun 
 
 & pentecoste, & pe fastinges whiche been enstablid bi holi chirche 
 
 generali. 
 
 And also pe Abbesse muste be ware psit sche suffer nat pe 
 sustris to be lete blood ouer iii times ^' bi pe jere, but 3if it be for 15 
 certayne cause enspecial & necessarie. And algatis Jjat pej be 
 nat lete blode of any seculere persone straungere, ] & nameli of [Fol. 57"'] 
 a man by none resoun, jif it may be as goodli. 
 
 Of pe syke sustris whan sykenesse fallij? bi grete cure & diligence, 
 as ferforjje J)at men schul mowe or se for to do, Jjat pej been seruid 20 
 bi alle maner Jiinges in metis & drinkes whoche been gode for Jjoo 
 maladies. And in alle ofer J>inges nedeful be wey of charite feruent 
 benyneli, couenabelliche & ententifeliche. And f>ey whiche been 
 sike Bchullin haue proper place in pe whiche f>ey schul dwelle 
 desseuerid from hem whoche been in heljje of bodi, For as moohel 25 
 ■ Jiat pe reste & pe ordinaunce of [J>e] Couent be nat distourbid be 
 none wey. 
 
 The abbesse, for as mochel Jiat sche schulde be a clere myroure 
 & ensaumple to alle pe sustris, ]3at sche enstrengjie her as mochel 
 as sche | may for to suen continueli pe couent & pe comune life. The [Fol. 57'] 
 abbesse ]3at wole nat ne may nat lede Jje comune life, be assigned '* 
 wijjowte tariynge of pe office for to gouerne o)>er bi pe mynster or 
 bi pe visitouris of pe ordre, [bot] jif it so be fiat f>e Abbey had 
 none harme, bi cause of here longe dwellinge in pe office or ellis 
 })at mani grete & sohewynge profites J)ere of comme *. 35 
 
 Silence, be it of alle Sustres holden in soche maner, pat Jsey speke 
 nat wifoute licence ne one to ofier, ne to none ojser, sauynge fie ' 
 * MS. ' comune '. 
 
88 The Bewle of Sustris Menouresses enclosid 
 
 febel & >>e syte. But alle gates ]jat Tpe Abbesse, or presedente 
 take kepe ententifeliche in whoche place, whan, & howe sche schal 
 gif licence to sustris for to speke. And )>at alle sostres enstreng}),e 
 hem to vse signis religious & honestis. At dowble fastis & at 
 [Fol. 58'] Festis | of apostles, & any ojier dayes after lpa.t it schal best like to 
 pe Abbesse, * from ]>e howre of none til euynsonge or ani howre 
 couenable. The sustris may speke of oure lorde Ihesu criste & of jse 
 solempnite of ]>e Feste present & of good ensaumplis of seyntis & 
 of ojjer Jjingis honeste of whoche J)ey haue for to speke. 
 
 10 Whan anybodi to any of pe Sustres schal speke. First schal fie 
 Abbesse be warnid per of or pe president, & jif sche graunt, Jianne 
 schal J>e suster speke vrip pe straunger so fjat sche haue two opei 
 sustris at fie leste wij? here, fiat fiey mow see & here what fiat fiey 
 doo or speke, bofie on fiat one syde & on fiat ojjer. And allegatis 
 
 15 fiat fie sustris whiche haue for to speke to any straunger, fiat fiey 
 [Fol. 58'] be welware fiat fiey aboundyn nat hem | for to speke in vayne wifi 
 owtyn profite & houre longe. 
 
 Neuerfieles whan any of fie Sustris wole confesse her, bi fie per- 
 loure make her confessioun in privite alone to one. The confessoures, 
 
 20 pe whoche schuUin be assingnid bi fie Minster general or bi fie 
 prouincial, assoyle hem of alle sinnis. None of hem schal speke bi 
 fie grate of yryn bi fie whiche fiey schullin be huslid & here diuine 
 office & sermones, but be auenture fiat it be for cause resonable & 
 necessarie & wifi compani, after fiat it is ordeynid & establid to 
 
 35 speke ; & algatis fiat it be seeldyn. This grate '^ of yren be hangin 
 
 wifiin a blacke clofie, so fat bi resoun none suster may be seyne fier 
 
 forw & flat none bodi may see none fiinge wifi inne, but jif it so 
 
 [Fol. 59'] be for a resonabel cause, fiat fie same clofie | be drawyn agayne bi 
 
 licence of pe Abbes ; & in fie same manor schal be holden a blacke 
 
 30 clofie. at fie perlour whiche some may be done awey bi licence of 
 fie Abbes & of pe Assentement of grete parti of fie couent ; & 
 fiis gratis schullyn haue doris of yren bund & naylid whoche schal 
 be alwey closid but jif it be for fie causes forseyde. 
 
 pe perlour be of many & fiicke roddis of yren, of stronge werke 
 
 .'5 forgid. pis perloure to confessioun sohulle be made in f>e Chyrche, 
 
 ofier in ofier place couenabel after hit schal beste seme to fie 
 
 mynster, & fiat fie gratis be of mani & thioke roddis of yrin bisili 
 
 forgid & of stronge werke. Allegatis in one of fie sydis of fie 
 
 * MS. adds 'And'. 
 
The Rewle of Sustris Menouresses endosid 89 
 
 forseyde grate be a smalle wyndow I-made wijj a goget of yrin, bi 
 Tpe whiche Jse preest, whan he schal heue vp his honde, may mynistie 
 to pe Sustris goddis bodi, and Tp&t none bodi may putte his honde | 
 wi]jinne pe grate be ani partie of \>e grate. And Jje forseyde [Fol. 59^] 
 goget alwey schal be closid wilp two keyis, in Jje warde of a persone 5 
 couenabel & honeste, sauing whan Tpe sustris schullin resseyue 
 goddis bodi & here sermonis, pr bi o]3er cause resonable after Ipe 
 lugement of ]>e Abbes. Wi];owte licens of Ipe Ministre Jier Echal 
 nat be in Jje couent but one whele couenable, bi ]>e which we taki)? 
 to ]>e sustris ]3at whiche schal * nede to hem & take awey jjat 10 
 whiche is nedeful ; & Tpat J>is wliele be made & ordeynid in soche wise 
 Jiat none {jinge may be seyne bi Tpat. Bi Tp'is whele schal none Suster 
 speke to nobodi, but two whiche kepin ]jis whele wijj grete diligence. 
 And also like as Jie abbesse berij? here, make sche alle pe sustris 
 for to kepe be hem alle bisili | pe ordinaunce of silence of Jsis present [Fol. 60'] 
 rule. + For as mochel ]3at alle materis to speke wij) inne be for- 
 barrid in alle )>ingis to alle sustris, sauinge J>at pe Abbesse may 
 speke to here sustris at houris & in places couenablis as it schal be 
 moste plesaunt to god. The sustris sike in pe time of here maladi 
 in pe fermeri, & fiey whiche been seruauntis, & ojier hole sustris bi 30 
 cause for to visite pe sike charitabli bi licence of pe Abbesse 
 entringe in to pe fermeri, may speke vfip sike sustris after dis- 
 posicioun of pe Abbesse. 
 
 MOreouer we comawnde estreyteli in vertu of obedience, Jiat 
 none Abbesse ne ani suster suffer nat ani persone,"* what euer he 25 
 ■ be, for to entre wijjoute especial licence of | pe apostle wijjinne fie [Pol. 60'] 
 Abbey or cloyster, ne wi]3 inne none place where Jjat 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 " in whoche Eeine )3is Abbey is foundin, whoche kynge may 3° 
 entre to hem wij? pe numbre of x personis, & excepte pe Minister 
 general of J^at ordre of Freris Menoures, wij> ii honest felowis, 
 And excepte Jjo 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, jif Jser be many, fian ]3at ]3er be many 
 
 * Ms. adds 'nat'. f MS. repeats 'for as mochel': crossed through. 
 
90 The Rewle of Sustris Menouresses enclodd 
 
 suffisauntli ordeynid J)e same werke to performe. And whan Jiat | 
 [Fol. ei"'] werke is doon, Jjat wijjoute tariynge pey been made go oute of Jje 
 place ; & in soche materes & causis fiat fie assentement of fie Ministre 
 prouincial be requirid whan it may be done couenabli, for as moche 
 5 jjat fie clerete of here renouns be sauid & kepte . The mynistre pro- 
 vincial of Ipe same prouince may entre into fie Abbey wif) ii honest 
 felawis bi cause necessari for to visite & refourme f)e oouent . And 
 also in ofier materis & causes whoche happin for to come, fiat may 
 nat be reformid wifioute entre amongis hem, fie forseyde Ministre 
 lo prouincial schal entre, if* fiat f>e Ministre general bi counsayle of 
 most wise sustris fier schal to hem graunt. 3if it happe bi auenture 
 fiat any Cardinal wole come & entre in fie Abbey, Jjat he be res- 
 [Fol. 61'] seyuid in reuerence & denocioun, but j fiat he bringe nomoo saue x 
 persones. Anofier prelate,^' to whom is grauntid any time bi Ipe 
 IS apostle for to entre wifi inne fie Abbey for to blesse fie Abbesse or 
 for to sacre a sustre, or in any ofier maner fiat it be grauntid at any 
 time to any Bisohop for to singe masse wif) inne, it schal suffice for 
 to haue wifi him iii or iiii personis to ministre duli to him . And 
 whan it schal be grauntid to any man wif> inne fie gate for to 
 20 abide, fie Abbesse may speke wifi him alle dayes, wifj ii of moste 
 demures & wise sustris of fie couent. 3'^ i* happe any time fiat any 
 womman have licence to entre in to fie Abbey, fie sustres may speke 
 to here bi conge of fie Abbesse. & Allegatis fiat fie sustris take gode 
 kepe fiat wifi alle diligens fiey eschiewyn fiat none of hem at here 
 [Fol. 62'] knowynge speke to noman fiat | is entrid, but in fie maner & bi 
 ordinauns forseyde, sauinge to vertuous men & to honest, whoche 
 been here confessoures, or to ofier in here stede, & fiat in couenable 
 time to here t consolacioun & edificacioun of here sowlis, some times 
 fiey may speke bi licens of fie Ministre generale or prouincial or of 
 30 fie Abbes, so ii or iii Sustris be fiere present to herin & to see. Of 
 fiis same maner be take kepe, fiat fiey whoche haue graunt to enter 
 inne in fie Abbey been so honeste of spekynge & of here maneris 
 & of her life & of here abit, fiat fie sustres whoche seen hem may 
 vertuousli be edified in here sowlis & none mater of disclawnder 
 3S fier of for to rise. Alle fioo whiche bi licence of fie apostle wole enter 
 wifi inne. First fiey schuUen to fie Abbesse & to ofier wise sustres 
 [Pol. 62'] of fie couent | schew here letres of fie apostle of here graunt. 
 
 Whan any of fie sustris been greuou[s]li syke, fiat sche may nat 
 * **S. af. f MS. repeats ' here ' superfluous. 
 
fhe Eewle of Sustris Menouresses enclosid 91 
 
 godeli come to Ipe perloure for to be confessid or for to resseyue 
 goddes bodi or ojser sacramentis of holi chirche, p&n here con- 
 fessoure arayid in vestimentis longynge to a preest excepte Jje 
 chesiple schal entre wijainne, & his felaw reuestrid alle in white; 
 jjat Jsan Ipe sike suster confesse here bi soche maner J)at iii ofier 5 
 sustris be so ny^e ]3at Jiey may ge pe same oonfessoure & also her 
 whoche is confessid. And whan Jjo confessioun schal be herde or 
 any o)>er sacrament minfstrid, like as Jiey come inne reuestrid, so 
 goo Jiey owte, ne dwelle Ipej J)er inne, ne wifi any ojjer Suster speke 
 fey nat, but in Ipe forseyde maner. And also | whan any comendacioun [Fol. 63'] 
 schal be done for sowlis of Sustris, or for obsequies of any of hem 
 dede, ii freris menoures or preestis preuoyres or Tpre, whan ]>e bodi 
 is brought to entierment, schalle mowe entre reuestrid wij) orne- 
 mentis longynge to a preest, and Jjey for to do alle fiat longif) to a 
 preest in soche cas. And be })ey alle wey to gyderes bi alle ]>e time 15 
 ]jat J)ey schullin be ocupied abowte pe execucioun of fie same office, 
 and Ip&t fulfiUid for to departe Jjennis wifiowte tariynge. And also 
 fiat gode kepe be takyn of the Ministris, & bi him whoche schal be 
 visitoure in Jjat tyme of hem whoche schal entre in to f>e Abbey for 
 any soche werkis to make jif fiey be necessari, whan & how }jey ao 
 schullin entre, & gouerne & haue hem wifiinne. And up jJat J>ey 
 ordeyne and dis|posin per of as hem schal best like, so allegatis fiat [Fol. 63'] 
 pe name & fie gode fame of f>e Sustris be sauid in alle poyntis. 
 
 For to kepe fie forseyde entre duringe f>e tyme, one of pe sustris 
 best louynge god, wise & vertuouse, be ordeynid & enstablid & in alle 35 
 maner of diligence f>at fie keyes of fie same entre be saueli kepte & 
 putte in saue warde of fie forseyde sustre keper in fiat case assignid, 
 so fiat none dore ne gate fier be nat openid wifioute verray knowinge 
 of pe same Suster. The ofier keye alle diuers schal fie Abbesse kepe. 
 And also fat fier be assignid & ordeynid an ofier suster for to be 30 
 felow & helpinge to pe forseyde porteresse in alle times & in alle 
 Jjinges longinge to fie same kepinge, whan fie chief porteresse schal 
 be ocupiid ofier weyes rejsonabeli in fie nedis of fie Abbey necessari. [Fol. 64'] 
 And ful ententli fat fis porteresse 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 jif hit so be fat f e porteresse 
 
92 The Rewle of Sustris Menouresses enclosid 
 
 firste see bi ]>e smalle wyndow who J>at he is, & fiat it is none 
 dowte but J>at he Jjat knockij? be soche a persone whoche may 
 lefolli come iniie after ]>e rule of pe same religioun aforseyde. We 
 wole of alle jsinge, fiat fie jate be of liihenesse fiat f»er may nat come 
 
 [Fol. 64^] fier to but wifi a ladder,"" whoche be lefte | vp & vnder a chayne of 
 yrin, & schet wijj a keye ; & in fe mornyninge whan it is day, bi 
 f)e chayne avale bifore iii of fie sustris. We graunt that fjey haue 
 a lowe jate, where f)or\ve f)at fiey may bringe Inne grete fiinges as 
 tunnys of wyne & of>er fiinges like, & fiat it be schette wifi locke & 
 10 keye & diligentli I-kepte . And jif it hap any tyme fiat any werke 
 be for to do wifi inne fie Abbey, & fiat seculeris persones muste 
 enter fere for f)at, f)an ]>e Abbesse puruoye & ordeyne iii sustris 
 wise, sad, & vertuonses of fe Couent, whiche kepe hem in silence to 
 alle fo persones whiche schal make werke, & algates fiat none ofer 
 15 persones entre. And 5if it happe fiat per be multitude & prees, fiat 
 
 [Fol. 65'] ofier persones honest & couenable be ordeynid & chaun|gid'» for to 
 helpe fe forseyde sustris to kepe f>e same jate sureli & bysili. 
 
 OF fie visitacioun of fiis religioun : be alle weyes ordeynid fiat who 
 Tpat schal be establid G-enerall or special visitoure, fiat he be soche 
 
 20 one whoche is wel knowen of stedfastnesse of religious life & gode 
 vertuis ; fie whoche whan he comi}? to Ipe Abbey & is entrid wif) 
 inne, fat he here him & schewe him soo pat he may drawe ]>e 
 Sustris from goode in to beter, & fiat he enstrengfie hem in fie loue 
 of oure lorde, & fiat he alwey estabel amonges hem feruent desire in 
 
 as charite. And whan he schal entre bi reson [of visitacioun *], fiat he 
 
 take him ii religious felawes honest & couenable, fe whoche felawes, 
 
 [Fol. 65'] wille fey be wijjinne Ipe Cloyster, schulle nat departe | asunder by 
 
 none time. Alle fie Abbeyes of fie same religioun been I-visitid eche 
 
 jeer ones or at fe leste in ii jere ones. The visitoures be algatis of 
 
 30 Tpe ordre of Freris menoures & >at he be I-sent by ]>e minister general 
 of the ordre. 
 
 AT alle jeres fat Ipe Abbey may nat be visitid bi pe visitoure, 
 whoche ys sent fro j^e mynister generale, jif it be nedeful, ]pat fan 
 f e abbey be visitid bi Ipe Mynister of >e same prouince after f e 
 * Words supplied by comparison with Latin original. 
 
The Rewle of Sustris Menouresses enclosid 93 
 
 forme of ])e Rule of Jsis religioun forseyde , The visitoure whiche wole 
 
 goo fer)5er in his visitacioun," after tyme ]5at fie rule ys redde, 
 
 enquere he besili Jje trowfie of alle Sustris & of eche of hem bi 
 
 hemselfe general!, & especiali pe estate of alle ])e sustres & how J)ey 
 
 kepin here religioun ; & fiere he fyndiji any defawte, | for to amende [Fol. 66T 
 
 & refourme hit in fie principal & in Jje membris in jelosie of charite 
 
 & in J)e loue of rihtwisnesse & bi grete discresioun in alle times. 
 
 WHanfiat he visiti}) "" in alle times any of }Je Sustres, }je Abbesse 
 schal abide oute of ]>e chapitre, & * resigne Jje seele, & sche schal 
 nat be at here owne visitacioun ; & none fjinge be purposid of one to 
 suster to anojier, but f>at whoche may be prouid haue be done by 
 comune spekynge or bi apert knowynge. An ouer alle fiinges '" 
 fiat he take kepe & fienke bisili & nameli in Jje visitasioun of fie 
 Sustres, fiat stere nat to any fjinge but to fie loue of god for to 
 speke of, & of fie amendement of fie Sustris whoche wole nat knowe 15 
 here trespace & fie defaohtes whoche been putte on hem, jif | fiey [Fol. 66^] 
 wole excuse hem of pe same ; & jif it be grete fiinges, audience schal 
 nat be denyed to hem. And fioo sustris whoche acusifi ofier of 
 greuousis fiinges, ^if fiey faylen in prouing fier of, after fie blame 
 whoche is put vppon hem, be lawfullich punischid. And ]>e trespace 30 
 or defaute whiche hafi be punischid biforne bi a visitour, schal [nat] 
 be redressid of newe. The visitoures schullin kepe fie maner of 
 spekynge forseyde, f>at is for to vnderstonde, fiat fiey speke to alle 
 fie sustris or to ii at fie 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 
 fiinges whiche perteynifi to his office. 
 
 And we wole fiat fie visitoures spede hem of here visitacioun of alle 
 wi]j owte greuauns | of fie Abbey, & algatis fjat wifiinne iiii dayes or [Fol. (J7T 
 V atte moste bi here visitacioun, but jif it so be fiat it nedifi lenger 
 to abide for hope & grete nede. And after fiat fiey for to haue none 30 
 power to entre in to fie Abbey. The time of fie visitacioun whoche is 
 aboue seyde schal nat be esloignid wifiowte special conge of fie 
 Mynistre. And we wole nat fia.t fie generalle Minister dwelle ne 
 
 * MS. adds ' ]ie '. 
 
94. The Bewle of Sustris Menouresses enclosid 
 
 abide lenger but Ipe same time, but-jif it so be for a grete certajroe 
 cause. Allegatis at ]>e nyhte from pe sonne goynge to reste til in 
 Ipe morwe at fie sunne risinge, Jjat none be suffrid for to dwelle or 
 to entre wiji inne, neyfier visitour ne ojjer, of what auctorite jjat he 
 5 be * waruid, but jif it so be J5at it be for confessioun for to hereof 
 [Fol. 67'] any | sike Suster gretli syke or for any grete peril schewynge. And 
 wolyn & monestyn '* ententifeli, Jiat Tpe Sustres in priue & aperte 
 J3o Jjinges whiche after Tpe forme, as it semij) to doo to kepe here 
 rule, whoche been to establid & to amende, After j^at whoche schal 
 
 lo best seme to hem & Jier vppon lpa.t Jjey myngin & preposin couenabli 
 & besili to visitoure to whom jjey been holden by vertu of obedience 
 for to obeye stedfastli wiji in Ipe time forseyde In alle Jjinge 
 longinge to ]>e visitoures office. And ^if Jier be any Suster J^at ha]j 
 trespassid a jenst pe Rule, be sche punyschid rihtfuUi bi Tpe visitoure, 
 
 15 as it longijj for to be done! The abbesse also, jif here meritis & here' 
 
 defawtes axen hit, be sche assoylid of here office bi Tpe visitoure & 
 
 [Fol. 68'] bi him also corec|tid. The couent & of>er familieres, jif fiey be re- 
 
 prouable in any J)inge, Jiat \)ey be repreuid ; & jif Jjey wole nat be 
 
 repreuid, jsat pey be algatis remuyd. The confessoures & here 
 
 20 felowes be of Tpe ordre of freris Menoures, whoche Jjey schullyn 
 dwellin Jjere & minister Jie sacrament of Tpe awter & oJjer sacramentis, 
 but jif it so be pat Ministres general or prouincial ordeyne in ofier 
 maner bi cause resonable & honest. And jif Tpe visitoure fynde any 
 cause notable ageyriist Tp^ae confessoures, he is holdin to enforme J3er 
 
 26 of pe Ministre prouincial, whoche schal redresse hem or putte hem 
 awey owte of pe place. 
 
 AFter Tpat we enmonestyn straytli pe visitoure, Jiat fioo Jjinges 
 
 [Fol. 68'] whoche he fynt in his visitacioun Jjat | he kepe priue, ne schewe hit 
 
 nat bi his knowinge to none bodi, but assone as misdedis schal be 
 
 ! ■- 30 redde & penaunce enioynid, alle p&t whoche is writen schal be brent 
 
 bifore pe couent, but 5if Jjer be soche Jjinges whoche bi pe counsayle 
 
 of moste wise sustris of pe couent schul be reportid to >e Ministre 
 
 general of J^e ordre. And also jif so be J^at >e Minister prouincial 
 
 iinde after J^e visitacioun any f-inge notable ageynis l^e visitoure or 
 
 ageynis his felawes. He is holdin to make enformacioun to jje Minister 
 
 * MS. repeats ' that he be '. 
 
The R&wle of Sustris Menouresses enclosid 95 
 
 general. The felaws to Tpe visitoure schul nat be at ]>e visitacioun, 
 but jif it so be fiat Jsat it seme to pe visitoure for Tpe beste 
 to doo. 
 
 The eleccioun of fie Abbesse perteyuif) alle oneli to }>e couent, but 
 }3e confirmacioun quassacioun & deposing | perteni}? to fe Ministre [Fol. 69'] 
 general of fie ordre of Freris Menoures, ^if he be present in f>e 
 prouince ; & 5if he be nat, f)at it schal pertien to fe Minister 
 prouincial, In ]>e whiche fie forseyde Abbey is foundid, To whom 
 pertenif) fe ordinaunce of fis ordre, fe gouernaunce, fie cure, fie visi- 
 tacioun, f)e correccioun, & reformacioun, & bi hem & hi ofier visitouris lo 
 after fiat at it be enioynid hem in place & in time; bi fie virhiche 
 visitoures fie abbesse schal be assoylid of here office, as it is expressid 
 aboue. And pere for fian in vertu of obedience we comaunde 
 straytli senden & enioynen alle Abbessis & Sustris of fiis religioun, 
 fiat fiey be obedientis to fie Minister general of fe ordre of frere 15 
 Menoures & to fe Minister prouincial of f>e same prouince, in fie 
 whiche fie same | Abbey is sette, in finges whiche been nat.ageynis [Fol. 69^ 
 here sowlis, ne ageynis f^is present rule. For we wole fat fiey be 
 alwey sogettis to here gouernouris. Also we enioynin to alle fie 
 sustris of f)is same religion, fat fey obey diligentli to here Abbesse, 20 
 after f)at fie Abbesse be confermid, as longe as p&t sche dwellif & 
 abidijj in here office. Whan for maladi or for any ofier caas fat fe 
 Abbey be destitute or voyde of an Abbesse, fiat fian fje sustris schal 
 *-chesyn a president to whom in fie mene time fiey schul be obedientis 
 til a nyew Abbesse be confermid & ocupie here office. And fiis same 25 
 president schal vse & execute in Tpe mene time fe office who ys 
 longynge to fie Abbesse.'^ The mynistris [amcZt] fie visitoures '° schul 
 refourme alle dis|honeste & amende alle fingis whoche been for to [Fol. 70'] 
 amende boofj in spiritualite & in temporalite. And it [is] for to 
 eschiewen comynges &goinges of straungeris bi occasioun of temporal 30 
 f inges & forasmoohe fiat pe Sustris may lyue more in pees for to 
 serue god allegatis, fiat pej haue in comune & for to resseyue fie 
 profites of rentis & possessions & sureli to kepe. And for to trete 
 fie forseyde possessions in riht maner, haue fiey in pe forseyde 
 Abbey a procuratoure " wise & trew, whoche schal be establid of 35 
 the counsayle of the Abbesse & bi consentement of fe couent & be 
 * Before ' chesyn ' a word erased, probably ' mow '. + MS. whoche. 
 
96 The Rewle of Sustris Menouresses endosid 
 
 he put owte at alle time, whan hem schal seme goode & profitabel ; 
 
 & )3at Jie procuratoure be holdin to jeelde acounte resonable to jje 
 
 [Fol. 70'] Abbesse & to ^pe wise Sustres enspeciali bi Jje couent )5er|to assignid, 
 
 & to jje visitouris whan ]3ey wolen herin of alle Jiinges whoche haue 
 
 5 be deliurid to him & fat he hajj despendid. And J>is procuratoure 
 
 sehal nat in none maner selle, ne bynde ne draw awey any goodes 
 
 or catallis of \)6 Abbey, & alle }>at which is done in damage to ]?e 
 
 Abbey bi soche maner of bad gouernaunce, we Juge it for nawt & of 
 
 none auayle . And for as moche )jat in oJ>er place is oure life 
 
 10 perpetuel, we wole aboue alle jjinges Jiat fie sustris of fis religioun 
 
 eschuen outrage & f e sourfait of bigginge & of alle maner ouriosite, 
 
 whiche been contrarious to alle godenesse & whoche god hatif in 
 
 alle f inges. 
 
 The seel of fe couent be kepte after fe ordinaunce of fe same 
 [Fol. 71'] couent. And alle fe letres whiche | schul be sent from fe couent 
 schal be firste I-redde in f e chapitre. None of fe Sustres sende ne 
 resseyud any letres but soche whoche fe Abbesse schal rede first, or 
 ellis fat f e same letres be I-redde bifore f e Abbesse be anofer snster 
 f er to assignid. The Abbesse schal holde chapitre eche wike twies 
 30 at f e leste, one of corecoioun & amonisschment, & anof er of f e ordi- 
 naunce of Sustris. And ouer alle finge we defende fat none 
 Ministre ne visitoure bi here auctorite make none constitucionis in 
 f e Abbey ageynis f e forme & rule aforseyde, wher f orwe f e sustris 
 be bounde or enclinid to any vice or payne, but jif so be f>at it be 
 25 done bi consentment of alle f e couent ; and jif ani soche nyew 
 ordinaunce be made, by no maner fat f e sustres schul be boundyn 
 f er to.'' 
 
 [Fol. 71'] 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 jif any. be so hardi fat dare take fat vppon 
 him,knowe he fat he rennif in f e wraf of god almyhti& indignacioun 
 of fe apostles Peter & poule. This was jouin at vienj '" f e vi 
 kalendis of august f e secunde jer of oure dignite. 
 
The Rewle of Sustris Menouresses enclosid 97 
 
 This *" is rule of sustris ..enclosid, -whoche haue lefte alle ]3inges 
 of Jiis worlde for loue of god. Certis pey do grete vnderstondinge, 
 for ia )5is worlde may no man dwelle in profitabel pees. At alle 
 dayes ]>ei been enemyes And Jserfor Jjat Jje sustres put here jjowtes 
 for to loue god ententifely, whoche schal putte hem in goode place. 5 
 And I for as mochel ]3at J»ey been enclosid, allemihti god schal jeue [I"ol- VZ'] 
 to hem of his fayre jsinges & }3at is fayre paradise, bi cause Jsat 
 ]3ey haue loaid him in vertuouse seruise. Now prey we Tpis gode 
 ladies J>at ]jey preyen for oure Bowles Jjat we may come & haue \>e 
 Joye of heuyn bi his blessid grace perpetuelly for to endure. Amen. 10 
 
 ^ere fiioip ]>t ^tfaU of Sustris Ptnourtssies endosi&. 
 
98 The Rewle of Suatris Menouresses enclosid 
 
 ¥1 
 
 lOr as moche fiat it is couenabel lowli seruauntes & deuowtea 
 
 hand maydenes of owre lorde Ihesu criste for his loue Ipe 
 
 worlde wi]> alle vaniteis to forsake, And Tpe batayle for to vndertake 
 
 agaynes ]>e deuel & him for to wijjstonde & his temptaoions, & hem 
 
 [Fol. 72'] selfe to refreyne bi name of professioun,|biwhoche ]?eybeen submittid 
 
 to diuerses obseruauncis of religioun, so J)at Jiey mowen bi Tpe forseyde 
 
 avowe of regulere obseruaunce helf>e in sowle & bodi haue in J>is 
 
 worlde, And after here departinge for to reioyse perpetualli \>e 
 
 rewarde of blisse, whoche ys ordeynid for here rewarde, we }>erfor 
 
 10 fader spirituel of his Jsingis jjenkinge wijj gode diligence, hauin 
 
 ordeynid Tpat Tpe sustris whoche been or schal been vnder Ipe gouer- 
 
 naunce in Ipe cure of freris Menowres, alle Tpovr jjat jjey be clepid 
 
 Menowressis or of Jie ordre of Seint Clere or of seynt damian ^,* or 
 
 of what ojier name fjat J>ey hauyn or berin, J>at in eche place wher 
 
 15 Jseybeen dwellinge bi Tpe ministris prouincial of Jjc Freris Menours 
 
 [Fol. 73'] & bi pe Abbesse of fie same place & of J>e | couent or of Tpe gretter 
 
 parti oi]>e couent be fier ordeynid be oure auctorite certeyne nombre 
 
 of hem after Jie quantite & sufficiant of godes & rentis longinge to 
 
 Tpe same Abbey, so fiat fiey may of here goodes couenabli be sus- 
 
 20 taynid,^ And ouer {sat certayne nomber bi fiis maner assigned, 
 
 fiat none be resseyuid in pe same hous wifiowte special licence of 
 
 f>e apostle, But jif so be fiat here godes & rentis been of soche 
 
 encrese whoche may suffice to moo ; & algatis byfore any soche 
 
 resseyuinge, f)at fie encrese of here godes bi f)e grace of god be 
 
 25 denounsid to fie chapitre general of freres Menoures. Atte whiche 
 
 chapitre it schal be fian ordeynid how many persones may fier putte 
 
 inne ouer the nombre of olde time, bi resoun of pe encrees of here 
 
 [Fol. 73'] goodes & reue|nuys, as it is forseyde. And jif it happe bi fie grace 
 
 of god any persone or many persones for to be resseyuid ouer be 
 
 30 olde numbre, Algatis fiat none soche resseyte be made wi]? owte 
 
 lioence of fie Ministre general or prouincial, to fie whoche Ministris 
 
 we comaundin straytli fiat bifore ani soche graunt schal be done, 
 
 fiat fiey auise wel, Jjat none cowenaunt t f>er in be made vnduli, ne 
 
 * The numbers given in the text refer to the notes which will be found on 
 pp. 120-3. 
 t MS. ' oomenaunt'. 
 
The Bewle of Sustris Mewmresses enclosid 99 
 
 ani Jjinge Tpat towchi]: Simoni. And jif it happe bi auenture jjat 
 any of }>e kynrede or ojier Frendes make legacioun, deuise or jifte 
 of ani maner possessioun, gode, catelles or luyelles to any Suster, ]3at 
 it sohal be resseyuid bi Tpe Abbesse & dispendid in profite to Couent ; 
 & sche bi cause of wliom Tp&t gifts is done for, J)at allegatis sche 5 
 in here neoessitees be holpyn & rele|uyd to here ese goodli. And [Fol. 74"'] 
 ]3at pe ministris be wel ware, bojje general & prouinoial, fiat for 
 none leue bifore grauntid ne after, bi none wey, for none coloure ne 
 requests, ne for any ojier occasioun, none maner suster of Ipis religioun 
 bi here selfe ns be any ojjer do resseyue or take any Jiinge whoche 10 
 is longynge to ani frere or to any Couent or to ]>e ohirches or werkis 
 of Jie forseyde ordre. And also ]3at bi resoun of soche resseyte none 
 jjinge be procurid ne jouin, & Jiat none jsings be suffrid to be 
 resseyuid bi resoun of custume, ne bi any ojjer wey, For alle soche 
 dedis we reccoune * corrupoionn. And jif any ministre do or suffer ]3e 1 5 
 contrarie, be he cursid in so mochel Jiat hs may nat be assoylid ' 
 but onli of J3e pope + excepte peryl of dee]?, & jif he be conuio|tid [Fol. 74'] 
 Jjsr of, Jjatjjan hs schal bs dsposid of pe of&ce of Ministre perpetueli. 
 And more ouer we ordeyne Jsat Ipe Abbsssis & alle oJ>er whiche 
 ])e goodes of Ipe Abbey schal gader, resseyue, ministi-e, or despende, 20 
 eche jere jsat Jjsy schal jeelde acounte bifore ]>e Ministre general or 
 prouinoial & before ani wyse Sustres I-chosin Jiere bi Tpe Couent, of 
 alle mansr resseytis & expensis & of alle o\>ev Jiinges in diew maner, 
 & of alle fiat whiche is owynge bi any persone, & of ]>e astat'e of pe 
 Abbey. And ws wole also fiat in eche hous of Jje ordre in fie 25 
 biginnynge of fie Abbes, after fiat sche is in pesible possessioun of 
 f)e godes, & alle fiinges whoohe longyn to fie hous, fiat wif) inne 
 ii monfiis in fie present of fie Ministre general or prouincial or | of [Fol. 75'] 
 ])e visitoure of f)e house, & in presens of vi wise Sustris of fie same 
 place be an Inuentari made of alle here godes & catallis meuabel & 3° 
 not meuabel ; & fiis Inuentari sohal be regestrid or dowblid in alle 
 poyntis acordinge & enselid wif) f)e seeles of fie Abbesse & of fie 
 couent ; and amongis ofier fiinges in f)e forseyde register be con- 
 teynid what bestis fiey hauyn, & what fjey been worfie, & what 
 come fiey hauyn, & what wynes, & alle ofier maner store, & fe 35 
 dettis whoche fie hous owijj, & fie dettis whoche been owynge to fie 
 house, & to whom f)ey been bowndyn & fie names of here dettoures, 
 & what ornementis, & what vessel & couertoures, & what ofier 
 * MS. ' rettoune ' t Word rubbed out, but still legible. 
 
 H 2 
 
100 The Rewle of Sustris Menouresses enclodd 
 
 soche thingis been in ]>e hous. And ^ii any Abbesse resseyue Jse 
 [Fol. 76'] hous in | gode estate & sche doo]j enpeyre hit, bi alienacioun or 
 destruccioun of here godes or bi dette & foli obligaoioun, Jjan be sche 
 deposid of here astate, & ouer J^at be sche punyschid as it longi]? 
 5 to. And we wole )3at Tpe forseyde Inuentaries or regestris been 
 redde opunli & playnli in ]>e Chapitre bifore alle ]>e Couent ; and 
 after tyme jjat pej been redde, one register dwelle wi}? Tpe Abbesse, 
 & fiat ojjer wifi ]>e Couent, & Tpe transcrite wi}) ]>e Ministre general 
 or prouincial. 
 
 10 And jit as we recordin oure blessid predecessoures pope boneface 
 
 fie VIII *,* )iat after a constitucioun bi hem ordeynid vppon Jsis same 
 
 religioun, vnder vertuouse rule, }3at alle \>e Sustris schulden dwelle 
 
 & abide vnder stedefast & perpetuel closinge, & as we been efformid 
 
 [Fol. 76'] In some placis of Tpe ordre | jsis poynt is nat kepte holi, And Jjerfor 
 
 15 owre wille is, Tpai Tpis same constitucioun be kepte outerli. Wherfor 
 we comawnde straytli to alle Ministris & Abbessis & to alle Tpo to 
 whom soche kepinge of closure perteni]?, Jsat ]>ej alle doo here 
 feruent diligence for to kepe truli, Jjat none Suster priuyli ne 
 apertli passe nat oute bi none maner woy, But jif so be in case Ipat 
 
 20 any of hem been sent & ordeynid for to edifie & ocupie a newe 
 place of Tpe same religioun, or ellis Tpat it happe TpsA ani of hem be 
 in so stronge maladie opunli, Jsat sche may nat dwelle ne abide Tpei 
 inne y/iTp owte grete sclaunder or perille importabel. 
 
 And ouer ]3at we wole Tp&t none religious ne seculere, of what 
 [Fol. 76'] astate or dignite fiat be be, jsat he enter nat to hem | wifiowte 
 licence of Tpe Apostle, owtake Tpes persones to whom is grauntid 
 conge, bi here rule & bi ordinaunce of owre predecessouris . And 
 ouer Tpat we comaundyn streytli to pe Ministris, Custodis & war- 
 deynis bi Jjis tenoure present, Jjat Jjey distreyne alle here freris to 
 
 30 hem sogettis, fiat in here comynges & abidinges in fie Abbey fiey 
 gouerne hem vertuousli in alle poyntis after fie rule of seynt 
 Fraunceys & statu[<]es of holi popis + & ofier holi + Freris of Tpe 
 same ordre. And alle Tpoo whiche doo f)e contrari schullin be 
 punisohid & chastisid after fie ordinaunce in fje same statutes 
 
 35 assignyd. 
 
 And also sauynge in pe same rule of f e Sustris made bi seynt 
 
 • The word ' pope ' is rntbed out and a line drawn through ' boneface be 
 VIII ' in MS. 
 f Words have been rubbed out, but are readable. 
 
The Eewle of Sustris Menouresses endosid 101 
 
 Clare is a clause conteynyd, |3at in eche house J>er maybe resseyuyd 
 certay|nis personis for to serue hem & Jie whiehe schal be con- [Poi: 77'] 
 streynid to alle maner obseruaunces of professioun like as ojier been 
 wi]3 inne, owtake closure, &c., we nefor]3at,for fie honeste & gode fame 
 of \>B Sustris of ]3e ordre of seynt Clare or Menoressia or of seynt 5 
 Damyan, OJier weyes we ordeyne at fiis time, & wolin }3at oure ordi- 
 naunce endure perpetuelli, whiehe is )>is Jjat we comaundin straytli 
 fiat from \>m time forfe, soche seruauntis Jjat now been or scliullin 
 been, )>at fiey been as ferfor}) & astraytli boundin to fe obseruaunce 
 of professioun as ojser sustryn in J3e same Abbey vnder obedience, lo 
 & Jjat fey dwellin & abide perpetueli vnder closure. Neforfan Jsey 
 schul mowe haue ineche house of soche religioun certaines wommen | 
 but fewe, fe whiehe schullen be of gode age & wel auysid & of [Fol. 77''] 
 goode maneris & hon.estes in seculere habite ; & soche schal entre 
 nat in fe closure of f>e Sustres, but for profite of fe Abbey & for 15 
 grete necessite to Jje Sustres, after fat is enioynid to hem, & fat 
 fiey be fiere of warnid. And jif f)e Abbesse take vppon here 
 ageynes oure comaundement for to goo owte of f e forseyde closure, 
 or geue licence to any of f e Sustris, fiat fian bi f e Ministre in fie 
 counsayle of fie freris. The same Abbesse schal be remewid of here 20 
 gouernaunce, & f>e Sustris bi fie maner goynge owte of f e closure, 
 but in case sufferablis, schullyn be made onables to alle offices of fie 
 ordre, & neuerfelese fiat f)ey been enioynid to do fe peuaunce 
 assignyd & ordeynid in fie ordre | for greuouses trespasis. [Fol. 78'] 
 
 And also we defenden straytli fat fe Sustris of Jie order, haue 35 
 none cellis in here dortoure, & jif any fer be, we senden & comaundeu 
 fiat bi fie ministris or be visitoures in f e nexte visitacioun fjat fiey do 
 destruye vtterli alle soche mauer cellis ; & ^if any ofier be coun- 
 sayliijge procuringe or helpinge fiere agaynes, fat f>ey been chastised 
 & punischid sadli by censure & sentence of holi chirche & that by 30 
 oure auctorite. And jif auy of feiorseyde Ministris or ofier freris 
 of }je same ordre presumyn now or in tyme comynge to make ojjer 
 statutis or obseruaunces ageynes owre ordinaunce forseyde, we bi 
 auctorite papal* enioynyn & comaundyn fiat soche constitucions 
 been holden for nauhte & of none valu. And we wolen | & comaunden [Fol. 78'] 
 sti'aytly fat alle f>e Ministris prouinciallis in alle here prouinces do 
 eende to alle Abbeyes of fie same ordre whoche been or schulde 
 been vnder cure & gouernaunce of freris Menoures, The copies of 
 * Word rubbed out, but readable. 
 
103 The Rewle of Sustris Menouresses enclosid 
 
 Ipis ordinaunce enselid vnder fie sele of pe mynistre & of \>e diuyni- 
 toures, And Jiat Jjey been redde to jse sustris in here couentis opynli 
 & )3at Jie Ministris comaunden stray[<]li }3at J)is ordinaunce from pis 
 time for]5e be I-kepte entierli & holdin stedefastli wij) owte any 
 5 variaunce or lettinge. 
 
 At alle pe houres Jjey schal first a litel rings & make a suffisaunt 
 
 restinge, so fiat Tpe Sustres may make hem redi & assemble in Tpe 
 
 chirche wifi owte tariynge, & fian schal ]>e belle be rungyn wel 
 
 [Fol. 79'] lenger, & fiis maner ringinge be vsid in alle times, safe [ in dobel 
 
 10 Festis°. For Jian we sclial ringe iii tymes longe hope to euensonge & 
 to matynnis, bi espaois suflBsauntis. And at fie tierce twey tymes 
 longe with couenabel espace, & after fie tierce iiii time to })e 
 masse couenabli. Eche day we schal ringe in time longe bifore fie 
 biginninge of Tpe Inuitatorie '. On sundayes, at dobel Festis, & 
 
 15 semydobel fiey schal ringe, whan ]>ei[y'] byginne Te deum l[audarmts] 
 tille soche a verse pleni sunt celi S( terra. And on sundayes 
 whan fiey syngen f)e ix respons ', while Glwia patri is asinginge, 
 fian fiey schal ringe til fie biginnynge ageyne of fie response. 
 Whan fiey been at fie leuacioun *, fiey schal ringe a litel in fje masse 
 
 30 conuentuel withowte more. At fie mete & at fie soper in alle times 
 
 [Fol. 79'] fiey schal sowne fie smale belle, And after | til f e Sustren haue 
 
 wasschin here hondis & assembel togyderes bifore fie freytoure, 
 
 & after here refeccioun fiey schalle smyht iiii strokes on fie belle 
 
 of fie freytoure. And after fiis smytinge fie Sustres schullin rise 
 
 aj & entre honestli in to fie Freytoure, & after fiat fiey schal sowne 
 fie belle, bi fie space of seyinge of iiii Av/e maries. And after fiat 
 fie Chauntresse in sesynge of fie sowninge schal seye Bmedicite '. 
 And fie Couent schal answere in fie same tune. And fian Jje 
 Chauntresse schal bigynne Jje verse, & alle fse couent schal sey after. 
 
 30 At Ivhe d[omne\ " Sche fiat schal rede fromme fje ende of fie Couent 
 
 til sche come in myddis of fie Couent schal sey luhe d\om.ne\ & bowynge 
 
 schal resseyue fie blessynge. And in fie end of fie mete, fe refrey- 
 
 [Fol. 80'] touresse schal smyte | iiii strokes on fie smale belle, & anone fie reder 
 
 schal sey Tu autem ". And fie Sustres at fie tabel sohul seye JDeo 
 
 35 gratias. And after anone \>e Somenerere schal sowne fje smale 
 belle as longe til fie sustres been fro table, & in renges bifore, one 
 
The Rewle of Sustris Menouresses enclosid 103 
 
 ■Suster ageynis anojier. And }3an \>e chaunterere schal biginne \>e 
 verse & alle Jjs couent after, & atte Gloria patri Eche Suster schal 
 turne ageynis o]3er. Whan alle is done, Jie almoynere schal turne 
 here towarde Tpe ymage " & sey Agimus tihi " wij) Benedictus deus 
 in do[iiis\. And after ]3at Jpe Chaunterere schal bigynne for to go to {je j 
 Mynystre ■wi\i Miserere met, deus, & alle J>e couent & ]jan ]je quere 
 on fiat one syde schal take his verse, & ]>e, Quere on fat o]3er syde 
 schal take anojjer verse. And assone as Jjey | haue bowid hem to fe [Fol. 80'] 
 ymage reuerentli, Jiey schul go in to jje chirche singyngfie same note. 
 And at Jie entre of })e Quere Jiey schul bo we towarde fe awter, & lo 
 whan ]3ey been entrid in here segis fiey schul stonde one ageynes 
 anojjer, til J3ey sey Retrihmre ". And Jianne alle schal bowen at 
 Per dominum, & {janne turne hem te J>e auter til me sey)? * Fidelivm 
 (mime '^. And whan Jiey haue answerid Amen, fiey schul bowe 
 & sey Pater noster, jif it be Fast, stondinge; 5if hit be Feri, 15 
 knelinge ; And after in Jie ende smyte ]?e forme & seye Beus det 
 nobis s[«am] jp[aceTO] and Jie couent answeringe Amen. 
 
 WHan Ipej jelden graces at Tpe soper in Ipe Freytoure, }>ey schul 
 do as it is seyde biforne, saue J)at Jiey schullyn nat knele but bowe & 
 ■seye | Deus det nobis s\uam\ p\_acetn\ wij) owte smitynge, & answere, rpol. 81'] 
 Amen. And \>ey schul honestli in silence goo owte of {je freytoure, 
 sauinge Jjoo whoche )iey schul seruyn. 
 
 And also at ]3e colacioun '* whoche schal be done eche day in J>e 
 freytoure. First Jiey schul sown Jie belle in Monastre hi espace 
 auenaunt, & refectuouere schal sowne J)e smale belle of Jie Cloyster 25 
 be as longe time fat alle J>e Sustris may be redili ensemblid in Jie 
 Freytoure. And anone after J)e Red ere schal sey Ivhe domne, Sfc, 
 ~& resseyue blessinge bowinge, as hit is forseyde. The benisoun is 
 Jjis : Noctem quietam ^ fin&m perfectum concedat nobis omMipotens 
 .^ misericors domirius. R Amen. And after fe firste or secunde 3° 
 verse of fe lessoun fe Reder schal sey Benedicite wijj | titel & poynt- [^ol- 81'] 
 ing in tone of a lessoun. pe blessing is Potum ancillarum suarwm, 
 ■^•c. In nomine 2}atri[^s'\ iffilii ^- s\^ritus^ s[ancti\ R Am^n. And in 
 Jie ende of fe lessoun fe Reder schal sey Fratres, sohrii estate ^-c. . Tu 
 -autem d[omine^ Sfc. B Deo gratias. The sustris schul goo to monastre 35 
 ■ordeyneli seyinge. Miserere mei, deusvrj]} owte note, & fan fey schul 
 
 * ' me ' and the f of ' seyji ' erased and ' pey sey ' in later hand in margin. 
 
104 The Reivle of Sustris Menouresses enclosid 
 
 ringe };e grete belle in Jjc clogere for complin, whan it is ronge & 
 
 seyd.in J:e chirche Adiutofriwm SfC. & Pater noster knelinge. pan 
 
 Tpej schal sey Confileor Sfc. & Misereatur ^c. And as oftyn ]3at 
 
 fastynge day is, Collacioun schal be done & seyde & noniore. And 
 
 5 in ofier tyme Jiey schal come to Complyn as to o]3er houres of \>ei 
 
 day. And J>e time fiat Jsey schul slepe bi day Fro Pasche vnto- 
 
 [Fol. 82''] seint Croyse. . Sche J>at haj) redde at j^e tabel, as sone as sche ha]>- 
 
 etin, sche schal sowne \>e smale belle of Jje freytour bi ]3e space of 
 
 an Aue Tnaria. And after anone Jje Sustris schullin rest hem in 
 
 lo pees & silence & in Jje time of slepinge none persone schal be wi]>- 
 
 in fie cloos but J;e sustris oneli. 
 
 Whan Jjey schullin goo in to chapiter, Jsey schul sowne Jse smale 
 
 belle longeli, & anone wijj owte tariinge ]>& Sustres schal assemble 
 
 in Jje Chapitre ; & whan Jje Sustris been ensemblid at Jse Monastre 
 
 15 & \>@,i Tpe last stroke is smetyn, Ipe ebdomodari" make a tokin in 
 
 smytinge Tpe forme wi)) here honde honestli, & anone ]>e sustris 
 
 schul bowyn hem jif it be a Test ; but if it be a feri, knelinge & 
 
 seyinge Fater noster. And after ]:at Tpe ebdomo[(ia]ri make a syngne, 
 
 [Fol. 82"] as I hit is aboue seyde, for to make hem redi & Jjan sche schal 
 
 20 higynne ]>e office in here sege & here visage tumid to }» awter. 
 
 And so schal alle pe sustris do til Gloria patri. And ]3an schal Jjfr 
 
 one syde of fie Quere turne hem ageynis Jje ojser in obeyinge. Alle 
 
 in ]3is maner sclial fiey be whan Jjey seyn Jjes psalmes wi]? owte 
 
 note in Jje Quere. Alle sustres schul stonde vpriht saue in fie- 
 
 25 psalmodiinge at )3e seruice of dede, for )ian fiey schul sitte. Whan 
 
 II psalmis or iiii been seyde vpon one antime ", \>b quere schal 
 
 stande vp while }3e antym ys bigonne excepte at prime & in tyme 
 
 of Pasche & at Complin. In alle o)ier times bo]3e one & ojjer schul 
 
 stonden & sitte chaungeabli sauing at Laudate d\ominum\ o\mnes\ 
 
 [Fol. 83'] g[entes\, & laudate d[ominum] de celis,] Quicunque uult, Benedictus,. 
 
 Nunc dimittis, & Magnificat, Wher pey schuUen alwey stonde] 
 
 whejjer fey rede or singe, & an o]3er time, at pe office of oure ladi,', 
 
 whan it is seyde wi)i owte note. But at fie lessons whan ]>ej schul 
 
 sey psalmodi, Jjan Ipej schul sey distinctly & atrete, & also whan 
 
 35 Ipej haue seyde & endid on fie one syde fie verse til time fiat ]>e 
 
 ofier syde schal biginne Tpe ofjer verse, & specialli in fie offices of 
 
 oure ladi & of f^e dede. Whan ],ey synge, },at fjey make none 
 
 treyne ne poynt of metre, but >at f^ey make pause euenli & 
 
 auenaunth. For to jeue Ipe autemes & for to tune fe psalmis- 
 
The Rewle of Sustris Menouresses endosid 105 
 
 J)er schul be ii chuunteressis, one in pat one syde & one in Jjat o)3er 
 side in eche quere ordeynid & assiguid, wliiche schuUen | jeuin Tpe [Pol. 83"] 
 antemis & entune ]>e psalmis eche on here syde, & }>e chauntresse 
 whiche schal jeue ]>e anteme schal entune Tpe psalmes. And 
 a anteme schal neuer be bigonne of tweyne bifore Ipe psalme. pe 5 
 lessonis schullen be redde in myddes of Jife quere ; ]>e responses bo]? 
 bi day & bi nihte schul be songoun sittinge in here seges, like as 
 antemis been. AVhan fiat * Iube.d\_07nne] riht in middis of fie quere, 
 sche schal obey to Tpe awter for to resseyue ])e benysoun, & ]>e 
 Ebdomodari schal sey Ipe benisons sittinge, after time Jiat sche is 10 
 sette. But pe benisons of Tpe Gospellis sche schal euer sey boo]? bi 
 day & be nihte & nat chaunge here voyse, but in one poynt, & 
 uamelibenisoneschaungin neuer for fastis ne for feri. The absolu- 
 cions ^', as Exavdi, domine, Ipsius pie\tas & A uinauUs, alle wey [Fol. Si^ 
 schullen be seyde in here places & in dayes ferialis ]>e one after Ipe 15 
 oJ)er, alle fiowe ]3at a Gospel be seyde. The benisons "" been Euan- 
 gelica leceio Sfc, & Jje ojjer 11 schul alle wey be seyde whan J>e 
 Gospel is seyde, be it fest, be it feri. The absolucions schuUin be 
 teyde in jje tune of chapitres, \ie benisons in \>e tune of lessons. 
 And also Jie orisouns at pe houres of pe day, of prime, of mydday, 20 
 & of none, schul be determinyd vnder pe tune of chapiteris ; & J)e 
 Ebdomodari whiche schal sey pe orisoun schal sey Domine exavdi 
 & Benedicamus domino in pe same tune, & pej schul answere 
 Deo gratias, holdinge vppe. And pe oriions whiche schullen be 
 seyde at euynsonge & atte matyns jjey schul be seyde vnder pe 25 
 same tune as orisons | at masse solempli. And in pe tyme of entre- [Fol. 84'] 
 dite general ^' pe Sustrin schul sey alle maner offices distinctly & 
 sympli wij> owte note. "Whan pe orisoun is seyde in ferial day, hit 
 Echal be seyde knelinge til per dominum & so schal pe orisons of 
 owre ladi & of seynt Frauncesse, but pe oriaoun after ^recio.sa schal 3° 
 be seyde at alle tymis like as pe Pater noster schal be seyde. At 
 pe bigynninge of houres, & in pe ende whan pe fater noster ys 
 seyde boo]3 bifore lessons, & at pe blessinge of pe tabel, & whan 
 graces schul be seyde in pe Freytour, pey schul nat knelin, & at 
 pe 2)reees of prime & of complyn & at pe suffiagis of euensonge & 35 
 matynnis, whoche been seyde in lowe & pe orisons ■" whiche been 
 songoun schul be songoun (schal be seytle) stondinge ; & whan pe 
 preface ^' is seyde at masse, pey \ schul knelyn at pe orisoun til L^ol- 85'] 
 Dominus uobiscum, be it Feest or feri, & nat biforne & so for to 
 * Some words must be supplied here, e.g. ' sche seyji '- 
 
106 The Bewle of Sustris Menouresses enclosid 
 
 stonde til Per domimm. And also after ]3at ]je Offertorie '* is 
 soTagouniil orate, fratres,Tpe sustres schul turne hem riht towarde Tpe 
 awter. And [whan] Orate is seyde, fey schul knelin til Per omnia, 
 & fianne rise vppe & bowe hem towarde \>e awter til Sanctus, & ]>3,n 
 S ]>e one syde of \>e Quere agaynes )3e oper & singe Sanctus, & after 
 fat for to knelin duringe pe leuacioun of fe bodi of oure lorde Ihesu 
 criste, & fan rise & worschip deuowtli on knees towarde J>e awter, 
 & fey schul dwelle greuelinge '^ til P«r omnia at Poa; domini. 
 And whan jf^rraws d«i is seyde, [/>ey] schal lye greueninge til fe 
 10 Post coml_munionsy And in festiuale dayes & Testis of ix lessons 
 
 tFol. 85'] & in masses of Requiem whoche been songyn in soche Testis, | 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 noster. And of masse of Requiem for bodi 
 ij 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 
 I^yrie, Sanctus & agnus, as of Festival dayes, f ow it be feri. Item 
 20 fey schul knelin in ferial dayes at Salue, sancta parens, & at Veni 
 sancte spiritus, & in f e massis of f e holi goste & of oure ladi, & in 
 lentyn at f e verse of f e tracte,^' Adiuua nos deus salutaris noster 
 
 [}M. 86'] & at Salue regina & Aue regina, & at f e bigynlninge of f e verse 
 crux, aue, spes unica Sfc. And in echo time & place fat fey 
 as knelin in ferial dayes, fey schul knelj'n in festival dayes, except at 
 2>reces'^ of prime & of oomplyn. And also fat fe sustris been riht 
 turnid eche agaynis ofer. In fe masse whan fe Offertori is 
 songoun, 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 dewm 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 '' is seyde. Item f e benisoun 
 
 [Fol. 86'] after complin | schal be seyde bifore fe anteme & after fe anteme 
 fey schul sey Fideliwm. Item Te deum & Credo schal be songoun, 
 as it was ordeynid at f e chapitre general. Item fey may singe- som 
 sequence *" bi ordinaunce general, as f e ordinal makif mencioun 
 except at f e masse of holi goste. 
 
The Rewle of Sustris Menouresses enclosid 107 
 
 In lentoun Jjey schul sey Ipe Intrat Bim sanctificatus nos 
 fuero* Item Ipe antemes Lux orta est iusto And to ojier soche 
 lyke instede of In eternmn For alleluia, ynh&a one Alleluia ys 
 seyde . And also Rex gloriose & soche like may be songin some 
 time for a Fest solempne in Ipe note of Eterna lux. OJ:er ymnys 5 
 schullin be songe in alle times after Jie ordinal, whoche schal nat 
 be chaungid for Auent ne for any Fest ne for lentoun. Item fiey 
 schul nat leuyn for masse of })e holi gost, or of oure ladi, ne for | any [Fol. 87'] 
 ojjer masse, but for fie masse of )>e ordiiiari schal be songe in his 
 place & at fie riht hours. Inuitatoriis & alle ojjer verses & 10 
 henedicite schul be seyde in alle times of one Suster in here sege in 
 Festia of ix lessons & of iii lessoun, & jif it be dubbil fest or half 
 dobel, ii Sustris schul sey ]3e verse bifor ]5e awter. And in feriis • 
 bitwix paske & pentecoste, Alleluia iu Jje masse schal be seyde 
 alwey wijj 11 Sustres . And in festis of ix l[e]c[ions] & in sondayes, 15 
 Inuitatori & Jje last Respons & A lleluia in Jie masse schal alle wey 
 be songe of 11 sustris at J>e lectroun in myddes of })e Quere. In 
 Festis half dowble Jje orison alwey schal be seyde in myddis of Jie 
 Quere at fie first euynsonge & at fie secunde & at fie matyns & in 
 fje III & VI I Eespons & at fie grayel of fie masse & of 11 sustris & [Fol. 87'] 
 f>e smale verset, but jif fie chapitre at fie secunde euynsonge be 
 chaungid. For a feste simple fian be it done as fiey may godeli, 
 & jif it may be atte euynsonge & at matyns fiat fier be had an 
 cierge or a chaundel of wexe & especialli in half dowbel festis & on 
 sondayes. pese been fe half dobel Festis.'^ Seint lucy, seint 25 
 Nicholas, fie fest of Innocentis, of seint Thomas of Caunterbiri, fie 
 vtas of f>e Epiphanie, fie fest of seint Anneys, & of seint Agase, fe 
 fest of fje holicrosse, fie apparicioun of michel, fie octaues of fie 
 ascencioun & of seint Antony, & of seynt John Baptist, fie fest of 
 seint Marie magdalene, f)5 translacioun of seynt thomas, & f)e fest 30 
 of seynt j Margare, fie vtas of seint laurence, & of seynt lowis, & fie [Fol. 88^ 
 fest of fie decollacioun of seint lohn, fie vtas of })e Natiuite of oure 
 ladi, the fest of seint Martin, fe fest of seynt Elizabefi, & of seynt 
 Cecile, & of seynt katerin, & fie vtas of corporis cristi.. 
 
 In festis douce dobles,'" fie Abbes or sche whiche schal do fe 35 
 office in fie ende of fie thrid stroke, bofi of fie one euynsonge & of 
 fie ofier '' & of Matyns, schal go to fie lectroun in myddis of fie 
 Quere . And fiere 11 sustris jongest apparaylid schullen holde 
 eche of hem a cierge in here honde, fie one in fie riht syde, & fie 
 ' So the MS. : it should be Bum sanctificatus fuero in vobis. 
 
108 The Rewle of Sustris Menouresses enclosid 
 
 o]3er in TpQ lefte syde, & Tpe firid schal holde a censer ful of fyie ; 
 & as sone fiat sche schal see a tokene made for to bigynne ])e office, 
 
 [Fol. 88'] \)&t sche turne here bifore here whoche schal bigynne | >e office & 
 anone encense iii times bifor Jjat Tpe signe be made, ]3an turne here 
 S towarde jse awter, And Tpe Quere ]3e one syde agaynes pe oTpev, 
 whan fie Pater noster is seyde. pan anofier tyme schal Jje signe 
 be made & alle Jje sustris schul ryse up & stonde riht towarde fe 
 awter a,t, Deus in adiutorium ■& singe also, and whan fiey come to 
 Gloria patri, alle schul bowe, ]>e one Quere agaynes fie other. Whan 
 lo fiey come to Sicut erat, sche whoche biganne fe office returne here 
 to here sege, & fian fie cierges schuUyn be I-sette bifore fie awter 
 ordeynli. The chaunteresses schul stonde in middis of }5e quere & 
 byginne to gyder alle fiat longifi to here office. Sche whoche dofie 
 fie Office sclial biginne alle fie antemes of Magnificat & henedictu» 
 
 [Fol. 89'] & fie I Inuitatori & Benedictus schal be seyd of mi, & ]ie bigyn- 
 ninges of pe Eesfions of matyns & alle f)e smale Eesponses at alle 
 fie houres schullen be seyde of ii in myddes of fie quere bifore ]>e 
 auter. Whan fiey ensence in fie quere, jif it be a dowbel fest, fiey 
 schul first ensence here whoche doofi fie office, And after fie chaun- 
 20 teresse in myddes .of fie quere, & fian fiey schal ensence eche syde 
 of f)e quere, & fian fiey schul ensence fie ceroferessis ii * times or 
 mi times at fie moste. In fiis maner fey schul jeue Tpe pees. 
 Whan it is dowbel Feste or encense, fiey schul biginne towarde fie 
 semennere & fierfor to gyffe of fie pees. Whan fiey schal sey fie 
 3 - orisoun, hit be seyde in myddis of fie Quere. Sche whoche doo)? fie 
 office & ofier wifi cierges schullin be vpriht as longe fiat fie orison 
 
 [Fol. 89'] is aseyinge. & fe ebdomodarie schal | goo to here seege & sey fiere 
 Fideliicm. 
 
 This been fe Testis doubles.'* Noel, Fest of seynt Stephen, seynt 
 
 30 lohn, fie Circumsicioun, fie Epiphanie, Jje fest of conuersioun of seynt 
 
 poule, fie purifieacioun, & alle fie festis of oure ladi, fje fest of seynt 
 
 antoun, & his translacioun. Cathedra sancti petri, fie Fest of seint 
 
 Mathee, of seynt Gregori, of seynt Beaet, Pasch wif> 11 dayes after, 
 
 f)e Fest of seynt Mai'ke, fie fest of fie ascencioun, & of Pentecoste 
 
 35 wi]3 II dayes after, & of ]>e blessid Trinite, & of Corpus cristi, & 
 
 * MS. ' nil times or II times at ])e moate '. 
 
The Rewle of Sudris Menouresses enclosid 109 
 
 ]>e Fest of seiilt Fraunces, & \>e vtas of seynt barnabe, & seynt 
 lohn Baptists, of seint Petir & Paule, & Tpe commemoracioun of seynt 
 paule, pe vtas of seynt Petir & seynt paule, of seynt lames, & 
 ad uincula sancti jpetri *, of seynt lauronce, of seint Clare, & ]3e 
 Ttas of owre ladi, & Tpe fest of seint lowis bisschop, of seint [Fol, 90'] 
 barth[olem]u, of augustyn doctor, of seint Matheu, of seint Missbel, 
 of seint lerome, of seint luke, of seynt symon & seynt lude, ]5e 
 Fest of alle halwyn, jje translacioun of seynt lowis, fie fest of dedi- 
 cacioun, & of seynt andrew. In alle |3ese festis })ey schal baue iiii 
 ciergis at masse, at euinsonge, & at matyns, ii at ]>e auter & ii lo 
 at }5e ohandelabris. In alle ojjer times J^ey schal haue ii ciergis. 
 At masse, whan )>at ]3ey syngin in }je quere, Comunly Jje one syde 
 of ]>t quere schal turne hem to \>e ofier side, but at J)e chapitres 
 towarde Jje awter, & at ]3e orisons whan Jsey bowen hem or makyn 
 prostracioun & whan ^pe. oflFertori is seyde, ]5ey schul turne hem ij 
 towarde Jje awter til Sanctus, whan Jjey encline hem or make 
 prostracioun. At orisoun, be it at masse or | houres, Ipey schul [Fol. 90'] 
 stonde vp whan Fer dominum ys in seyinge & turne towarde J)e 
 auter til amen ys seyde. Whan one suster seylp ]>e Inuitatori or 
 biginnijj an anteme or sej\> a schort Eesponse or Benedictus, sche ^° 
 schal turne here to Jse awter, and one [syde] of Tpe Quere ageynis 
 Jie oTper. Whan pey sey Flectarrms ge[nua'\, letuite, J^ey schuUin 
 turne hem to J)e auter after leuate til ]je ende of Jie orisoun. At alle 
 ■Jse orisons Jjey schal do so, saue at ]3at whan \>ej seyjj Bomirms 
 uobiscum, at Ipe whiche Jjey schal knelin til Per dominvjm. At ^5 
 alle Tpe orisons of Jie masse & of houres }Jey schul turne to Jje awter, 
 ■& at ]3e orisoun after As^ergesP 
 
 Item whan masse of ]je feri ys seyde in a Festiual day, alle 
 maner obseruauns schal be kept as in a feri. Item whan \>q office 
 of owre ladi is seyde, jsey schal | haue a clerge or a chaundel jif it [Fol. 91'] 
 may be. Item in \>e ende of alle Jje houres Jjey schul sey Fidelium 
 anime SfC. & jpater noster, jif pere schal nat be bigune a masse or 
 a houre anone after, & to make a. signe wijj prosternacioun & sey 
 ■domiwus det n\dbis] sluarn] jp[acern\, but jif it be after Complyn 
 or after matyns, & ]>& sustris schul answere Amen. Whan ]3ey sey 35 
 many houres to gederis '^ wij) in fie couent or owte, Jjey schal sey ' 
 Fidelium after eche houre & pater noster, & anone after bygynne 
 anojjer houre. Whan Jsey hajie I-smyten fie forme for to encline or 
 * MS. 'see petre'. 
 
110 The Rewle of Sustris Menour esses enclosid 
 
 for to rise vp, ]?ey schul sey Fidelivm anime 6fc. & whan fjey 
 haue seyde Jje pater noster, Jjey schal seye Dominus det Sfc. 
 
 In festis [of] ix l[e]c[ions] ii Sustres schul sey Alleluia at Jie lec- 
 troun 5if it be to sey ; jif ^e tracte be longe, hit may \he] songen 
 [Fol. 91'] of mi or of VI, \>e one after | ojier. In festis half doubles & in 
 sondayes ii sustris sohul say ]>& Grayel & mi Alleluia & iao jif it 
 lyke forte do. Whan ]>ej syngijj Alleluia in Feriallis dayes at )>e 
 first tyme wi]> owte endynge of })e newme " after Jje verse, be it 
 songyn til Jje ful ende of \>e newme. And whan l^ey singij) ii 
 10 Alleluia, as in tyme of pasche, from )3e vtas of pasche til }3e vtas of 
 Pentecost, Jjey schal singe ]3e firste Alleluia alls & his verse & it 
 schal nat be bygonne ageyne bifor his verse ne after . pe secunde 
 Alleluia schal be bigunne bifore }5e verse & after. 
 
 THe sustres schul kepin hem from goynge & comynge custumabli 
 15 Jjorwe Jje Qaere but bicause of necessite grete. 
 
 The maner for to hoselin Jje sustres in massis conuentuales : first 
 
 [Fol. 92"] Jjey schul sey her confiteor in here | places knelinge lowliche, & 
 
 whan ]3e preest haj? assoylid hem beinge in here places, Eche of 
 
 hem wif) lowe voys ones schal sey Non sum digna ^c. And ]3an 
 
 30 anone 11 sustris schuUe be redi for to holdin a towayle bifore \>e 
 
 preest. And fie freris whoche schal hosel hem, schal first hosel )3e 
 
 ministressis of Ipe awter, & after pat hem of Tpe Quere 11 & 11 to 
 
 gydris of Tpe syde of ]>e quere, ordeynli alle with deuocioun & 
 
 knelinge & }>an for to drinke of \>e chalis, and after jsat for to 
 
 35 returns in here places agayne. 
 
 AT Tpe blessinge of Ipe tabel " at mete, but whan Jiey haue propre, 
 Oculi omnium. Gloria patri. Sicut erat. Kyrieleison. Griste 
 eleison. Kyrieleison. fater noster {f]. Et ne nos [^]. Set libera 
 nos; & )>an sey Oremus on hye wi)> Benedic nos, ^[omiwe] & 
 [Fol. 92'] [hec tua] dona Sfc, Blessing | wi]? here honde opynli; answere Amen. 
 And anone after fie listresse schal seye luhe d[omne] benedicere. 
 pe benisoun, Mense, celestis S^c. answere Amen. In Jje ende of fie 
 mete, after Tu autem & answere Deo gratias, f)ey schul sey ['^1 
 
The Rewle of Sustris Menouresses enclosid 111 
 
 Confiteantur tibi ^-c. \_'t'j Gloria patn. Sicut erat. And sche whoclie 
 liajj blessid J)8 tabel schal turne here to Jse ymage, jif any be in J)e 
 freytoure, & seyinge on bye, & syngynge Agimus tibi gratias Sfc. 
 answer Amen, & after Jjat seyinge })e psalme Miserere mei, deus 
 wij> all pe versis", Gloria ^atri, Sicut erat, Kyrieleison, criste 5 
 eleison. Kyrieleison. pater noster. ["l^J Bt ne nos wi}) alle Ipe 
 vereis & in Tpe ende [7^] Sit nornen domini benedictum. \_^'\ Ex 
 hoc nunc & seyinge wij? owte oremus*" Betribioere dignare Sea. 
 [^] Atnen. [T^] Benedicamus d\omino^. [J^ ] Deo gratias. [1^] 
 Fidelium anime per ^c. answers Amen. Atte soper | Benedicite, [Fol. GS'l 
 answere Dominus. [1^] Edent pauperes Sfo. Gloria patri . Sicut 
 erat . Kyrieleison . Criste eleison. Kyrieleison, as it is seyde 
 aforne after Tu alutem] 8c answere. Deo gratias. ["!?■] Memoriam, 
 fecit . Gloria patri . Sicut erat . and after Tpttt Benedictus ^c,, psalm? 
 laudate dominum ^-c; & in alle times laudale schal be seyde atte '5 
 soper. 
 
 Whan Jjey etijj but ones on J)e day, Jiey schul sey benisoun & graces 
 as at soper wi}) ]3e psalme Miserere mei deus. This ordinaunce of 
 J)e Benysoun & of graces schal be kept in alle times excepte in festis 
 whoche haj) propre. 
 
 The benisoun on Cristismasse day & bi ]3e ■vtas : Benedicite ^c. 
 [')?■] Verbum carof[actum e«<], alleluia, [!^] Et habitauit in nobis, 
 alleluia . Gloria patri . Sicut erat ; & in Jie ende after Tu a[utem'\, 
 [T^] Nofum fecit c^ominus^, alleluia. [:^ ] Salutare s\uum ], alleluia. 
 Gloria patri. Sicut erat. On twelfejie daye and bi ]3e vtas, 25 
 Benedicite. [^] dominus. [T^] Reges \ Tharsis Sf insule munera [Fol. 93'J 
 of\ferent'\ Sf-c. \^^ Reges ara\b'mn\SfC., alleluia. Gloria patri ^-c. At 
 J)e ende of Ipe mete [1^] Omnes de saba Sfc, alleluia. [^] Aurwm ^• 
 thus defer\entes\, alleluia, psalme Deus iudicium. 
 
 On gchere ]>nrBda,y"Absolute* wijj owte note & wij? more sey[i]nge 30 
 at \>e mete Cristus f actus est pro nobis o[bediens^ usque ad mortem, 
 
 * MS. ' A hsoluimui '. 
 
112 The Rewle of Sustris Menouresses enclosid 
 
 & J)an schal be eeyde Pater noster lowli & wi\> owte ani more " 
 blesse )>e tabel, & wi)) [owte] lube dlomne] & wi]> owte Tu o [wiam]. 
 And whan Tpe lessoun is redde & endid, & after lpa,t Jiey haj> smetyn 
 vppou Tpe tabel, as it is vsid at Ipe lessons of Tpe dede, Tpan Tpej schul 
 5 sey as biforne cristus /actus est 6fc. psalme Miserere wi)5 owte 
 Gloria jpatri, but Tpe Pater noster alls lowe; & after wi}) owte 
 seyinge Oremus, Eesjpice, quesimius domine £(0. & wip owte pro- 
 nunsinge Qui tecum S{ Fidelium, but after fie orisoun Jjey schul seye 
 Pater noster & nat sey Bominus det nobis. 
 [Fol. Ql'] In fiis same maner graces schul be seyde on gode friday, sauynge 
 TpsX )3ey schal ioyne to fe verse cristus factus, mortem a[utem] 
 cruets. On pasche eiiyn. [■)?■] Benedicite Sj-c. [T^] Vespere autem 
 sabbati, que lu[cescit'\ in prima sa[bbati], alleluia : venit maria 
 magdalene Sf altera maria vildere] s^ndcrum], alleluia. Gloria 
 
 15 patri, & in Tpe ende as bifore euynsonge, Tpe psalme Laudate, & Tpai 
 may be seyde 11 times or more, til J^ey comyn to Tpe quere. On 
 pasche day to pe soper in the saterday nexte, Benedicite &fc. [T^] Hec 
 dies quam fecit dominus, alleluia. [^] exsultemv^ Sf letemur in ea, 
 alleluia . Gloria patri . Sicut erat Sfc, . After mete, Hec dies. 
 
 30 psalme Gonfitemini. 
 
 On ascencioun day & be alle pe vtas, ['J^] Ascendit deus in iubila- 
 cione, alleluia. [!^] Dominus in voce tube, alleluia. Gloria patri. 
 Sicut erat S^c. ; After mete [T?"] Ascendens cristus in altwm : [R] 
 captiuam d[uaiit] c[aptiuitatem], alleluia . Gloria patri . Sicut erat 
 
 25 ^c. psalme Omnes gentes. 
 
 [Fol. 94'] On pentecost day & bi Tpe vtas. [T^] Spiritus domini repleuit 
 
 orhem terrarum,alleluia. [^] Et hoc quod continet omnia,sci\en,tiam\ 
 
 habet vocis, alleluia. Gloria patri . Sicut erat Sfc. After mete ["!?■] 
 
 Eepleti sunt o^mnes] s[piritii\ s\a,neto], alleluia. \Vjl.]Et coe^perunt] 
 
 3° loqui, alleluia. Gloria patri . Sicut erat . psalme Magnus dominus 
 Sfc. And on \e Trinite sonday fey schul sey fe comune graces. 
 
 THe auent of oure lorde alwey schal bigynne on fe sonday bitwix 
 
 fe V. kal. of December & Tpe in Nones of december, & also general 
 
 rule fat f e iiii times namyd ymber dayis schul be holdin f e first 
 
 35 wednisday after fe Fest of seynt lucie & f e First sonday of clene lent 
 
 & in pentecoste wike & after f e day of exaltacioun of fe holi Croys. 
 
The Rewle of Sustris Menoureases enclosid 113 
 
 And also a general rule, jif any fast of any apostle or euangelist or 
 of seynt michel | or of ]5e holi Croys, or any o]3er fast whoohe haj) [Fol. W] 
 proper respons, or any other fest generalli double fal on a sonday, 
 fiere as none estori *' slial be first entrid, ]3e offise shal be seyde of 
 \>e fest, & memori of })e sonday at Jie first & secunde euynsonge 5 
 & at matyns & at masse ; & ]3e ix lessoun schal be of ]3e sonday. 
 And whan a stori schulde be first entrid & may nat be I-putte ouer 
 vnto ano]3er sonday, jje fest so fallinge schal be deferrid til monday 
 nexst after, & jif Jje stori whoche shulde be songyn in Jjat same 
 sonday be deferrid in to \ie nexst sonday after, ]3an jse fest shal be jo 
 songen in Jiat sonday wi)) a memori of \ie^ sonday, except ]3e fest of 
 alle halwyn. But ojier festes, whoche be nat doble, schul be 
 deferrid til after, as it is forseyde. What maner festis of ix 
 lessonis ojjer Jian j Jie forseyde comyn on }3e sonday schuUyn be [I"ol. 96'] 
 deferrid vnto monday, except )3e fest of seynt Thomas Caunterbiri, 1 5 
 & J)e festis of seynt Siluester," of seynt leon, & seynt Eustache ; 
 & 5if in J5e same Monday be anojser fest of ix lessons, hit schal be 
 deferrid til tiewesday nexst after, & so schullin ojier festis be 
 seruid }>at fallyn on ojier dayes, til J>ey been seruid, But jif it be 
 a Pest of apostel or Euangeliste or anojier feste whoche ha]? 20 
 jjropre Eespons or ani ojjer fest double generalli. And soche 
 simple festis of ix lessons whoche may nat be seruid for soche 
 maner festis biforseyde been seruid on )3e morwe after. Also 
 festis solempnis in ojier londes & places schuUyn be seruyd in ))e 
 same dayes whiche Jiey fallin on. For J>e coiirte of Rome dooj? in ^j 
 }je same maner. Whan many festis | of ix- lessons simple fallin [Fol. 96'] 
 continueli togyder eche fest after o])er, at ]3e secunde euynsonge 
 of fie first feste, ]3ey schalle chaunge Jse chapitre of fie fest folwinge ; 
 but jif * fie fest whoche comyfi after fallifi on ofier of whom }>ey 
 makef) solempne memorie, at Jje first euynsonge after fie first 3° 
 orisoun, fier schal be seyde a memorie of fat same fest, & after fat 
 a memorie of fie fest biforne. And f is .is for to vnderstonde, fat 
 festis simples or lasse be f o festis whoche be nat dowblis, ne of 
 f)e holi Croys, ne of f e awngelis, ne of f e apostlis, ne of fie 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 1 Saterday, be it of f>e apostlis or of er, whoche be nat doubles [Fol. 96'] 
 ' MS. adds 'in'. 
 
114 The Rewle of Sustris Menouresses enclosid 
 
 except Jse fest of Innocentis, fiey schul chaunge at \)e chapitre of 
 fie sonday or of \>e fest or of \>e. vtas ; wherfor Jjat J^e seruise of 
 sonday is lefte, & Jjsy schul make memori of Jie fest biforne, but 
 jif it be a dobel fest, Jiey schul make only memori of Jse sonday. 
 
 5 And whan any fest is seruid on J^e sonday, fiey schal nat chaunge * 
 at J)e chapitre at fie secunde euinsonge, but jif it be soche a fe&t 
 on )5e monday of whoche Jje seruise schal be seyde on {jo sonday, jif 
 it falle fier vppon. Of a fest }3at is nat dovvble whoche is semid on 
 ]3e monday, at euynsonge of Jse sonday Jiey schul make memoiie 
 
 10 Jjer of wij) owte more, jif it be nat a fest of apostle, or of euangeliste, 
 
 [Pol. 97'] or anojjer fest whoche hajj propre Respons, | or a fest solempne 
 
 general! in some londis & in some placis ; For soche maner of 
 
 festis, pey schal chaunge })e chapitre at euynsonge, & make memori 
 
 of ]3e sonday. At Jse secunde euynsonges of festis dowblis of ]3e 
 
 15 holi Croys, of aungelis, of apostlis, of euangelistis, of festis solem- 
 pnis generali in some londes & in some places, Jjey schul make 
 memoiie oneli of jje feste folwynge on J)e morwe, jif it be nat a 
 fest double or anojser feste whiche is equypoUent, Jjat is for to 
 vnderstonde, a fest of [je same dignite, or fe vtas of a fest whan 
 
 20 J)ey chawngi]? at fje chapitre of }3e fest folwinge ; except \)e festis 
 
 whoche hauen vtas, whoche Festis comyn wij? in ]>e vtas of Noel, 
 
 fje whoche hauyn secunde euyn songes ; except Jje fest of translacioun | 
 
 [Fol. 97^] of seynt Fraunceys,*° of whom is made memorie whan it falli]? in 
 
 })e vigillis of assencioun, or Pentecost, but jif fe seyde Fest Trans- 
 
 25 lacioun of seynt Frauncesse come on J)e morwe of Ascensioun, )jan 
 memorie eohal be seyde of ))e translacioun of seynt Fraunceys, But 
 jif so be Jjat in som place f)e chirche of ]3e freris be halwid in Jje 
 name of seynt Fraunceys ; For in soche places, & in soche chirchis 
 Jje euynsonge schal be seyde of seynt Fraunceys & memorie of ]3e 
 
 30 Ascencioun. And it is for to know J>at in }>e vigil of a double fest, 
 }ie euynsonge schal al be seyde of J)e dobel fest, & jif in jje same 
 day be a fest nat dobel or.sonday neyj)er of \>b one ne of J)e o]3er 
 schal be made memori except in lentyn & in aduent, for in ]30 
 times memori schal be made of Jje sonday. And it is for to knowe 
 [Fol. 98'] Jjat at alle double Festis, Tpe \ antemys schullyn be doublid at euyn- 
 songe & roatyns wi]? owte more. Also jif a fest of ix lessons come 
 wijjin any vtas wijjjn which vtas ]?ey seyn of })e Fest jjat so fallin, 
 J)e euynsonge schal be seyde fro \>e chapitre forjie of })e Feste, 
 whiche so falli]?, but jif so be fiat fie fest come on a monday or on 
 
The Rewle of Sustris Menouresses enclosid 115 
 
 pe morwe whiche hath vtas ; For Jjan Jjey schul sey on ]>e sonflay 
 of Ipe vtas & memorie -mp owte any of pe fest, jif it be nat a fest of 
 apostle or of Euangelist, or a fest whoche ha]3 propre Eespons, or 
 fest solemfne general! In some londis & placis. But at pe secunde 
 euynsonge of a lasse feste, pey schal sey fro pe chapitre forjse of 5 
 pe vtas wijj memorie of pe fest. And jif pe fest come on a sonday, 
 hit schal be deferrid jif it haue none propre Eespons, except pe 
 fest of seynt leon | pope, whoche schal nat be deferrid. And hit is [Fol. 98^] 
 for to vnderstonde paX in alle times Jjat wij? inne any vtas, festis 
 been seruyd euermore at euynsonge & matyns, pe last memorie schal lo 
 be seyde of pe vtas. And hit is for to know })at wij? inne vtaces alwey 
 pey schal sey at Magnificat pe antym of pe secunde euynsonge of 
 pe Fest. But at pe first euynsonge of pe vtas Jiey schal sey at 
 Magnificat pe anteme vppon Magnificat in pe vigil of fie feste. 
 Also jif a fest of iii lessons come on pe daye folwinge after pe fest 15 
 of IX lessons, at pe secunde euynsonge of pe fest [of] ix lessons, Jiey 
 schul make memorie of pe fest of in lessons. But jif Jier be none 
 fest on pe day whoche comy]3 bifore pe day in whoche is pe fest of 
 III lessons, pej schal chaunge | at pe chapitre at euinsonge, like as [Fol. 99'] 
 of a fest of IX lessons. The Inuitatori schal be songen feriali & 20 
 pe ympuis of pe fest at pe nocturne schullin be songyn wifi his 
 note. The psalmis feriallis wijj here antemes, pe versetis & alle 
 oJ)er Jjinges schul be seyde of pe festis as of a fest of ix lessons. 
 After None seyde Jjey schal riht nauht do, but like of festis of 
 commemoraciouns. Jif it happe afest of ix lessons tobedifferrid to 25 
 a day of pe fest of in lessons, or Jjat a fest of in lessons come on 
 a sonday of pe fest of in lessons, memori onli schal be made at pe 
 first euinsonge & at matyns & at masse & at pe ix lessoun jif it 
 haue propre, & jif it haue none propre legende, pe ix lessoun schal 
 nat be of fie fest of in lessons. Also jif a fest of whom | fiey [Fol. 99'] 
 makijj onli a memori come on a sonday, of Jie same feste schal be 
 made memorie in pe masse & at pe firste euynsonge & at matyns 
 in versicle & anteme & orisoun & in pe laste lesson, jif it haue 
 propre legende. And jif it so be pstt in Jiat sonday, fiey sey of 
 a fest of IX lessons & memorie made of pe sonday, pan pe last 35 
 lessoun schal be of pe Omeli of Jie sonday, & pe propre legende of 
 pe feste of commemoracioun schal be lefte & pe memorie of Jje sonday 
 schal be made bifore pe memori ofpe feste of commemoracioun. Also 
 in festis whoche been seruyd in lentyn, alwey memori schal be 
 
 I 2 
 
116 The Rewle of Sustris Merwuresses enclosid 
 
 made of \i& ferie at euynsonge & at matyns & )>e last lessoun, jif it 
 haue an omeli. At ]3e festis whiche comyn in aduent, J>ey schal 
 do in Jse same maner, except ]3e laste lessoun, jif jse fest come nat 
 [Fol. IOC] in any | of Jie ymber dayes. In none ofier tyme ]>ej schal nat mate 
 S memorie of a ferie in Jse day of a fest. 5'^ any fest ha)> propre 
 stori & is nat entier, but is fulfiUid of ]3e comune sanctorvm* Jjsy 
 schal bygynne at jse secunde Kespons. And generali alle times 
 Jjat J)ey make none Jsinge of properte of a fest, jsey schul make 
 recours fie cormme sanctortim. We make vtas of Noel, & in 
 
 lo dayes nexst after Epiphanye, of pasche, of Ascencioun, of Pente- 
 coste, of seynt Antonye, of Corpus criati, of Natiuite of seynt 
 John Baptiste, of seynt peter & poule, of seynt laurence, of seynt 
 Clare, of Jje Assumpcioun of owre ladi, of seynt lowis, oiTpe Natiuite 
 of owre ladi, & of seynt Fraunceys. Hit is for to vnderstonde 
 
 15 ]3at Te deum laudamus schal be seyde anone after jje laste lessoun 
 
 [Fol. 100'] from pasche | til Jse vtas of pentecost, as wel in feriis as in festis, 
 
 & in alle times Jjat fiey redi}) ix lessons, except Jje sondayes fro )3e 
 
 bigynnynge of anent til Noel & from septuagesme to pasche & in 
 
 day of Innocentis, ^if it come nat on a sonday. 'And also it is for 
 
 30 to know jjat whan Jjey redi]? nat ix lessons, Jiey schal rede in 
 lessons & singe in responsis, except from J^e day of pasche til fie 
 Ascencioun & hi ]je vtas of pentecoste & in J)is jjey singij? 11 responsis, 
 alle Jjow ]3at in lessons be redde. 
 
 And also it is for to know \>s.i Gloria patri is alwey seyde at J>e 
 
 25 in respons, & at ]>e yi & at Tpe ix or last, except from Tpe sonday 
 
 of Ipe passioun til pasche But in Tpis time Jsey schal sey Gloria patri 
 
 in Festis whoche comyn Jiere, And in J)e office [0/] Jje blessid virgin | 
 
 [Fol. lOl'] marie, owre swete ladi. And also it ys for to know Jjat in alle 
 
 festis \>e antemis of Jie laudes schullin be seyde at prime, at tierce, 
 
 30 at mydday, at none, bi order ; But euermore Jie iiii anteme is 
 lefte ; & also Jiey schal sey hem at euynsonge, but jif |?er be ojjer 
 assignid. And it is for to know also Jiat in alle sondayis & alle 
 festis of IX lessons & of in lessons, \)b orisoun whiche is seyde at Jje 
 first euynsonge schal be seyde at alle ojjer houris except at prime 
 
 36 & at complin & at euynsonges in lentyn, & in J)e quater temps of 
 f)e aduent whar Jiey singif) J3e grete antymes," }5at is to vnder- 
 stonde, sapiencia & ojjer. 
 
 aij)i!3 golit toerfce {g ful complete bIcSBil) be >e Jolt Cvtnite, Sot)ic{)e 
 6e 5)is graie euer gouecne J>(s ftolf oiHre fn ferfite cbadtc. amen. 
 * MS. adds • &.' 
 
NOTES ON THE EULE OF SUSTEIS 
 MENOURESSES 
 
 ' Urban. This is Urban IV (James Pantel&u, Patriarch of Jerusalem). 
 Elected August 1261, died October 1264. 
 
 ^ Alisaunder. This is Alexander IV (Raynaldo, Cardinal Bishop of Ostia). 
 Elected December 1254, died May 1261. 
 
 ' Kivge 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 '. 
 
 ' And beene clepid bi ])e name of smtris enclosid. Latin ' cum Sororum 
 mclusarum vocabulo nuncupandam concessit '- 
 
 ^ And werevpon . . . meneres. Latin ' Porro ex parte dicti Eegis Nobis 
 fuit humiliter supplicatnm, ut dictam Regulam in aliquibus capitulis coriigi 
 facientes nominationis ejus Minorum Tocabulum adjicere de benignitate 
 Apostolica dignaremur '. The later hand which has substituted ' fey ' for 
 ' we ' has spoilt the sense. 
 
 ' Symon, Deutre. Latin ' Simonem tituli Sanctae Ceoiliae Cardinalem '. 
 This is Simon de Bria, afterwards Martin IV, elected February 1281. Died 
 March 1285. 
 
 ' So that it mas done as it was in name. Latin ' ut sicut re, ita et nomine ', 
 
 ' We ordeynid ^ establissin. Latin ' duximus statuendum '. 
 
 '" Sut jif sobe . . . forseyde. The construction is here broken by misunder- 
 standing of the Latin, ' Nisi de licentia, &c. ... ad aliquem locum ejusdem 
 Keligionis aliquae transmittantur : quibus ad ipsum Monasterium, a quo 
 transmissae fuerint, reverti liceat &c.' 
 
 " Fole simplesse. Latin ' fatua simplicitate '. 
 
 ^^ 4" *^*o ^i ""y • • • Tesondble. Misunderstanding of Latin, ' nisi forte 
 cum aliqua interdum causa valde rationabili exigente alicubi fuerit de consilio 
 disoretarum Sororum loci per praetactos Ministros, vel ipsorum aliquem dis- 
 pensandum '. 
 
 " To myne ladi seint Clare. This is an addition peculiar to the English 
 version and without anything to correspond to it in the Bull. 
 
 '* Of myne lorde Jie apostle Boneface. The Bull of Urban IV reads 
 ' regulam a Domino Alexandro Papa IV Ordini nostro concessam, prout a 
 Domino Urbano Papa IV est correota, et approbata '. See also Introduction, 
 p. 69-71. 
 
 '" Jjey schul he hosid ^ schod beringe none cordis if they sohulle nat go 
 alone, Latin * Soleas autem nunquam deferant, neque chordam *. 
 
 " Eesticote. Latin ' superiores tunicae '. 
 
 " Whiche fhal he made wi} coriouste. Latin ' nuUateuus curiosam '- 
 
 '' From pe resurrexioun . . . ladi, i. e. from Easter until September 8. 
 
118 Notes on the Rule of the Sustris Menour esses 
 
 " XX Fater noster. In Latin Bull XXIV. 
 
 2" Sofatoure lorde . . . al Jiinges. Latin ' eui [i.e. spirit of preyere] se 
 debet Sponsa Christi mancipare '- 
 
 2' Fest of seint Fraunees, i. e. October i. 
 
 22 Fest of alle Halwyn, i. e. Allhallows, November 1. 
 
 ^^ Ouer in times hi ^e jere. Latin ' ne ultra quam «ea; vioibus '- 
 
 " Be assigned ... of fe ordre. Latin ' sine morae dispendio a suo 
 regimine per Ministrum, seu per Visitatores Ordinis absolvatur '. 
 
 '^ This grate of yren . . . clothe. The cloth hanga within the grating. 
 Latin ' Hujusmodi siquidem cratibus ferreis niger pannus interius apponatur'. 
 
 " 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. 
 
 " pe hynge in whoehe Heine, &c. Latin ' rege Franciae '. 
 
 2' Anojier prelate, &c. The translation has run two sentences into one. 
 
 Alius autem Praelatus, oui forte aliquando intrare a Summo Pontifice sit 
 
 concessum, duobus honestis sooiis sit oontentus. Quod si forte pro bene- 
 
 dictione . . . alioui Episcopo concessum fuerit . . . tribus aut quatuor sociis 
 
 sit contentus.' 
 
 '' A ladder, whoehe . . . before iii of fie sustris, Latin ' Porta ... ad 
 quam per scalam ligneam ascendatur, quae catena ferrea elevatnr in sero; 
 et cum clavibus firmetur et mane de die lucescente tribus praesentibus 
 deponatur '. 
 
 '" Chaungid. Possibly a mistake for ' ohargid '. 
 
 ^1 The visitoure whiche wole goo ferfer in his visifatdotin, Latin ' visitator 
 ad visitationem prooedens, &c.' 
 
 '' Whan fat he visitif . . . seele. Latin ' Cum autem visitatur aliqua 
 soror, extra Capitulum oommoretur. Similiter Abbatissa resignato sigillo, &c.' 
 
 " An ouer allefinges. This passage is hopelessly corrupt. Latin ' Caveant 
 autem Sorores et considerent diligenter praecipue in visitatione Sorornm, ut 
 nihil aliud, quam amor Divinus, et suarum Sororam correctio eas moveat ad 
 loquendum. lUis autem, quae noluerint recognoscere culpam, quae ipsis 
 impingitur, si excusare se voluerint, praesertim si gravia fuerint, audientia 
 non negetur.' 
 
 '* A nd wolyn S^ 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 melius 
 videbitur faciendum, Visitatori diligenter suggerant ; cui per obedientiam 
 teueantur in iis, quae ad officium suum pertinent, infra praetactum tempus 
 firmiter obedire '. 
 
 °' J>e office who ys longynge to }e Abhesse. Latin • quae ad Abbatissae 
 o£Scium pertinent '. 
 
 '' The mynistris and [MS. whoehe] /e msitoures, &c. Latin ' Minister 
 autem et Visitator ', Note singular converted into plural in English ver.sion. 
 The same occurs below (p. 96, 1. 4) ' to J)e visitouris '. 
 
 5' Procuratoiire. The procurators were first formally instituted by the 
 Bull of Innocent IV of August 6, 1247, Cum omnis. (Sbar. i. 482.) 
 
 ' Ad haec lioeat vobia in communi redditus et possessiones recipere et habere, 
 
I^otes on the Rule of the Sustris Menouresses 119 
 
 ac ea libere retinere. Pro quibus posaessionibus modo dioto pertractandis 
 Procurator unus prudens pariter et fldelis in singulis Monasteriis vestri 
 ordinis habeatur, quandocamque expedire yidebitur, qui per vlsitatorein oon- 
 Btitui et amoveri debeat, siout viderit expedire.' 
 
 But, as Pfere 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 Damlano. 
 
 '^ Nothing in English to correspond to Latin : ' Volumus etiam et attente 
 monemus, ne aliquid eis praecipiant, seu praecipiatur sine magna utilitate et 
 valde evidenti et manifesta necessitate.' 
 
 *' jouin at vienj. Latin ' TJrbem Veterem ' (Orvieto). 
 
 *" This is rule , . . perpetuellt/ 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 Notea 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 Mitual, 
 ' The Season Why ' (1908), and Addis and Arnold, Catholic Directory (1903) ; 
 and he has received valuable assistance from the Rev. Dr. Francis Aveling.] 
 
 ' Seynt damiaii. 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 fat fey may of here goodes couenabli he mstaynid. 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. 
 
 ' Se may nat be assoylid hut onli of ]>e pope excepte peryl of dee]>. For 
 some oflfenoes 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. six, De Poenit. can. 11). 
 
 * Oure hlessid predeeessoures pope boneface ]>e viii. These words indicate 
 that these constitutions were issued by some Pope later than Boniface VIIL 
 
 ° Dobel Festls. 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 Antiphou 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. 
 
 ' Inuitatorie is the Anthem of the Psalm ' Venite' (Ps. 94), chanted before, 
 after, and interpolated with the verses of the Psalm : it is chanted at the 
 beginning of Matins on all days except the Epiphany and the last three days 
 of Holy Week. 
 
 '' J>e ix respons, i. c. the words said antiphonally after the ninth Lesson, 
 when the Te Deum is not sung. 
 
Notes on Appendix to Rule 121 
 
 * J>e leuadoun, i. e. the elevation of the Host in the Mass. 
 
 ° Benedicite. This whole section will be readily understood only by com- 
 paring it with the Benediotio Mensae in the Roman Breviary. The main 
 lines of the Benedictio Mensae are followed, with some slight variations of 
 local custom. 
 
 1° 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. 81'] 
 it is contracted ' dne '- 
 
 " 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 '. 
 
 ^2 be ifmage, i. c. the crucifix generally hung in the Refectory. 
 
 " <^sey 'Agimus tibi' wip ' Benedictus deus in donis'. Here two alterna- 
 tive forms are given : • Agimus tibi, &c.' is said after Dinner (Prandmm), 
 and ' Benedictus Deus ' after Supper ( Coena). 
 
 " Jftetribuere. The beginning word of the prayer: 'Eetribuere dignare, 
 Domine, omnibus nobis bona faoientibus propter nomen tuum vitara aeternam '. 
 
 ^^ Fidelium anime. The end of the office of Benedictio Mensae : it 
 proceeds ' per miserioordiam Dei requiescant in pace '. 
 
 ^* And also at ]>e colaciouii. ' 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 refi-eshment taken before the reading 
 of the ' collations ' Addis and Arnold {Oath. Direct. 1903) refer to a statute 
 of the congregation of Clugny (1808) where the word is used for this refresh- 
 ment. In the present passage the office of Compline follows after ' collation ' 
 quite properly. 
 
 '^ J>e ebdomodari. These are the two sisters who for a week at a time lead 
 the saying of the Hours in Choir. 
 
 ^ Aniime, 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. 
 
 ^° Ahsolueions. 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 Noctum 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. 
 
 "•• Benisons. In an office of three Lessons when a Homily is read with the 
 Gospel, the first Benediction is ' Evangelica lectio ', ' and pe oper II ' are 
 ' Divinum auxilium' and ' Ad societatem ' 
 
 "1 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. 
 
 ^'^ be orisons whiehe been songoun schul be songoun {sehal he seyde) stondinge. 
 The words in brackets indicate the alternative practice : the orisons can either 
 be sung or said. 
 
 ^' Whan }e 'preface is seyde at masse. The preface comes immediately 
 
122 Notes on Appendix to Rule 
 
 before the Sanctua in the Mass and begins ' Vere dignum et iustum est '. 
 There are a number of Proper Prefaces for the several seasons. 
 
 '*J}e 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 '. 
 
 ^ Jiey schul dwelle greuelinge til ' Per omnia ' at ' Pax domini,' i. e. they 
 remain kneeling from the Sanctus throughout the Consecration and Elevation 
 (' duringe ]>e leuacioun ') until after the celebrant has made the Eraotion. He 
 then says aloud ' Per omnia ', &c., and ' Pax Domini sit semper vobjscum ' 
 
 ^ J>e 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 '. 
 
 ^' In leniyn at fe verse of J>e tracfe. 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 ' traetira ', i.e. without break or interruption 
 of other voices, by the cantor alone. 
 
 '^ Preoes of prime & of complyn. The ' Preoes ' 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. 
 
 ^° ^e last verse saue one of Henedicite. This verse is ' Benedicamus Patrem 
 et Filium cum sancto Spiritu : laudemus et superexaltemus eum in saecula '. 
 
 '" Sequence, A metrical composition which is sometimes attached to the 
 Alleluia. An example of a Sequence is the Dies Irae of Thomas of Celauo 
 sung in Masses of the Dead. 
 
 '1 MalJ dohel Festis. Seint Lucy (Virgin and Martyr, Dec. 13) ; Seint 
 Nicholas (Bish. and Conf., Dec. 6) ; Fest of Innooentis (Dec. 28) ; Seint 
 Thomas of Caunterbiri (Bish. and Mart., Dec. 29) ; J)6 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 Ascenoioun (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. tj. of Canterbury, July 7) ; Seynt Margare (Virg. and Mart., July 20) ; 
 vtas of Seint Lauience (Mart., Aug. 17); Seynt Lewis (Conf., his feast is 
 Aug. 25, but does not generally have an octave ; probably his octave (Sept. 1) 
 was observed at Longohamp on account of his connexion with that House) ; 
 DecoUacioun of Seint John (Aug. 29); vtas of Nativite of cure Ladi 
 (Sept. 15); Seint Martin (Bish. and Conf., Nov. 11); Seynt ElizabeJ) (? Queen 
 of Lusitania, widow, July 8) ; Seynt Ceoile (Virg. and Mart., Nov. 22): Seynt 
 Katerin (Virg. and Mart., Nov. 25) ; vtas of Corporis Cristi (eight days 
 after Thursday following Trinity Sunday). 
 
 '^ Festis douce dobles, i.e. Feasts described in the Roman Kalendar as 
 ' Duplex primae classis ' 
 
N'otes on Appendix to Rule 123 
 
 Bo} of J>e one euynsmge & of }e ofer. All Double Feasts have two 
 evensongs, i. e. then- observance begins with the evensong of the evening before 
 (known as 'first vespers'), while the- evensong on the day itself is called 
 * second vespers '. 
 
 Fesfis doubles. The first eight feasts named need no comment. Seint 
 Antoim (Abbot, Jan. 17) ; Cathedra sancti Petri (it is doubtful whether 
 Cathedi-a S. Petri Komae, Jan. 18, or Cathedra S. Petri Antiochiae, Feb. 22, 
 is meant : both are ' Duplex majus ') ; Seint Mathee (Apos., Feb. 24) ; Seynt 
 Gregorl (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. Sanote 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) ; Angustyn, doctor 
 (Aug. 28) ; Seint Misshel (i. e. Dedicatio S. Miohaelis Arohangeli, Sept. 29) ; 
 Seint Jerome (Pres. and Conf., Sept. 30) ; Translaoioun of Seynt Lowis : no 
 prescribed date for this : probably a local cult. 
 
 85 Asperges. The short service before the Principal Mass when the cele- 
 brant maltes a procession and sprinkles the holy water. 
 
 '° 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'. 
 
 *' 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). 
 
 " J>e hlessinge of ]>e tahel. 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. 
 
 '' ' Miserere mei deus ' wi} alle pe versis, i. c the whole of the Miserere is 
 said anliphonally. 
 
 *" Seyinge wi]> owte oremus. The word ' Oremus ' is omitted at this point 
 before the ' Retribuere '. 
 
 *i Scherefursday, i. e. Maundy Thursday, the Thursday in Holy Week. 
 
 *^ Lowli <fe wipomte ani more. Breviary ' Totum secreto . . . sine pronun- 
 tiatione aliqua '. 
 
 ^ pere 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. 
 
 ** 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). 
 
 *^ Feet of translacioun of Seynt Frauneeys, May 25. The nominal date of 
 the Translation was May 25, 1230, but it is practically certain that the actual 
 
124 Ifotes on Appendix to Rule 
 
 Translation of the Saint's remains to the churoli of San Francesco had been 
 carried out by the Minister General, Elias of Cortona, several days earlier. 
 
 *' Grete antym.es. The so-called ' great Antiphons ' 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 ' Sapienoia ', and 
 is so marked in the Kalendar. 
 
GLOSSARY 
 
 [For A Geiierall Rule to teche eiiery 
 to serve a lorde 
 
 man that is ivillynge for to lerne 
 or mayster.'] 
 
 Amensr, almoner, 13. 6. 
 
 Assay, the formal tasting of a dish by 
 
 a servant, to see if it is poisoned, 
 
 14. 30. 
 
 Coster, a wall-hanging, 11. 6. 
 
 D 
 
 Dogdrawght, dogdrawe, an unknown 
 
 fish, possibly cod, 17. 4. 
 Doucet, a sweet dish (see note), 
 
 17. 12. 
 Durmant, a fixed table, 13. 28. 
 
 £i 
 
 Ewer, ewerer, the official in charge 
 of aiTangements 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. 
 
 Kynde, natural, proper, etc., 11. 6, 
 etc. 
 
 Iieche, slice, a diah consisting of 
 sliced meat,17. 15. (0. F. lesohe.) 
 
 Lese ]>en, unless, 17. 12. 
 
 Leuereys, retainers, servants in 
 livery, 11. 14. 
 
 P 
 Panter, the officer in charge of the 
 pantry (originally 'baker'), 11. 21. 
 Peoe, 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. 13. 
 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 Tkirde Order of Seynt Franceys and The Bewle of Smtris 
 Menouresses enclosid'] 
 
 Algatis, in any case, 87* i6* 
 
 AUe Halwyn, All Saints, Allhallows, 
 
 86. 19. 
 Apostle, Pope, 89. 26. 
 Asseutement, assent, agreement, 88. 
 
 3f- 
 Assigned, transferred, removed, 87. 
 
 31- 
 Assoyje, absolve, 88. 21. 
 Assoylid, excused of, deprived of, 
 
 94. 16. 
 Atrete, slowlv without break 
 
 (=tractini), 104. 3.). 
 Auenauut, 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. 11. 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. 
 
 Catallis, chattels, possessions, 96. 7. 
 Caweion, bond, security, 48. 16. 
 Oeroferessis, acolyte, taperer, 108. 2 1 . 
 Chausores, shoes, 85. 4. 
 Chesiple, chasuble, 91. 4. 
 Chesyn, choose, 95. 24. 
 Cierge, candle, 107. 24. 
 Clepid, called, 98. 12. 
 Olerete, honour, 90. 5. 
 Clogere, belfry, 104. i. 
 Cloos, cloister, 104. 11. 
 Conge, leave, permission, 82. 15. 
 Oongruently, suitably, 52. 25. 
 Continementis, holdings, property, 
 
 81. 5. 
 Coueuable, suitable, 82. 35. 
 Couent, convent, 82. 29, etc. 
 
 DeooUacioun, beheading, 107. 32. 
 Demurid, demure, 84. 12. 
 Benounsid, reported, 98. 25. 
 Depart, bestow, impart, 47- 31. 
 Desseuerid, separated, 87. 25. 
 Diselavrader, slander, 90. 34. 
 Distreyne, constrain, compel, 100. 29. 
 Dortre, Dortoure, dormitory, 85. 
 7, etc. 
 
 Efformid, informed, 100. 13. 
 Bnfayrid, adorned, 81. 11. 
 Enpeyre, injure, impair, 100. 2. 
 EntentifeUche, carefully, 87. 23. 
 Entredite, interdict, 105. 26. 
 EquypoUent, of equal rank, 114. 18. 
 Esloignid, extended, protracted. 93, 
 
 32- 
 Estori, history, 113. 4. 
 Bstreyteli, strictly, 89. 24. 
 Exohew, eschew, 52. 8. 
 Eyrin, eggs, 86. 25. 
 
 F 
 
 Familieres, 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 moohel, forasmuch, in 
 order that, 87. 25. 
 
 Forbarrid, forbidden, 89. 16. 
 
 Freytoure, refectory, 102. 22. 
 
 G 
 
 Gasingis, spectacles, 49. 18. 
 Goget, Guyohes, wicket, grating, 
 
 91. 36. [Fr. guichet.] 
 Grayel, gradual, 107. 20. 
 Greuelinge, prostrate, 106. 8. 
 Oreueninge, prostrate, 106. 9. 
 
 Halwid, consecrated, 114. 27. 
 Heilfully, in a wholesome or salutary 
 way, 47. 26. 
 
Glossary to the Thirde Order, and Sustris Menouresses 137 
 
 Hele, health, 86. 33. 
 
 Heude, 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, tiansposed, 113. 7. 
 luyelles, jewels, 99. 3. 
 
 J 
 
 Jangeling, disputing, 52. 10. 
 
 Kepe, care, 90. 31. 
 
 L 
 Iieafull, lawful, 48. 31. 
 LefoUi, lawfully, 92. 3. 
 Legaoioun, bequest, 99. 2. 
 Xientoun, Lent, 107. i. 
 Ijeuacioun, elevation, 102. 19. 
 Iieueli, with leave, 82. 30. 
 Iiistresse, woman-lector, reader, 
 
 110.31. 
 
 M 
 Meke, humble, plain, 49. 4. 
 Menours, Meneres, Menouresses, 
 
 Franciscan Friars or Clarisses, 81. 
 
 2, etc. 
 Ileuabel, movable, 99. 30. 
 Mo, more, 110. 6. 
 
 Monestyn, admonish, exhort, 94. 7. 
 Mow, must, 84. 32. 
 Myngin, remember, 94. 10. 
 
 Wameli, especially, 87. I7- 
 Weforfat, nevertheless, 101. 4. 
 IToysed, rumoured, 48. 5. 
 Wyje, 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. 
 
 Pasohe, Easter, 116. 21. 
 Pontifloaoion, papacy, 55. 16. 
 Possessioners, proprietors, 47. 27. 
 Promitte, promise, 48. 23. 
 Purposid, put forward, present, 93. 
 10. 
 
 K 
 
 Beoordiuge, remembrance, recollec- 
 tion, 81. 8. 
 
 Keddure, strictness, 82. i. [N. F. 
 reddur.] 
 
 Befestid, refreshed, 86. 8. 
 
 Eefreytouresse, the sister in charge 
 of the ' refreotorium ' or refectory, 
 102. 32. 
 
 Beine, kingdom, 89. 30. 
 
 Eemew, remove, 82. 30. 
 
 Eepreue, reprove, 83. 27, 
 
 Bepreueable, reprovable, 83. 28. 
 
 Besticote, upper part of tunic, 84. 
 21. 
 
 Beuestrid, arrayed, 91. 8. 
 
 Bihtwisuesse, righteousness, 93. 7- 
 
 Bowudid, cut round, 85. 22. 
 
 S 
 Sad, grave, 92. 13. 
 Sadli, seriously, 101. 30. 
 Sohet, shut, 91. 36. 
 Sehlugri, laziness, sloth, 86. 3. 
 Sage, 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 
 Stawnohe, quench, 86. 5. 
 Stere, guide, direct, 52. 14, etc. 
 Storer, treasurer, 52. 25. 
 Suen, follow, 87. 30. 
 
 T 
 To-dlte, dress, 86. 27. 
 Jlorwe, 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. 
 
 Yjen, eyes, 84. 25. 
 Ymage, crucifix, 103. 4. 
 Ympnis, hymns, 106. 33. 
 
 3 
 
 3ouin, given, 96. 33. 
 
 c