not be amended therewith, the abbot had tetrum et fortem carcerem, "a strong and hideous prison," where their obstinacy was corrected into reformation.

We omit other rooms, as raccisterium," the cow-house;" porcarium, "the swine-sty;" as having nothing peculiar therein, but concurrent with those offices in other houses. As for granges,

being farms at distance, kept and stocked by the abbey, and so called (as it seemeth) a grana gerendo, (the overseer whereof was commonly called "the prior of the grange,") because sometimes many miles from the monastery, they come not within the reach of our present discourse. Only I add, in female foundations of nunneries, there was a correspondency of all the same essential officers and offices.

22-25. Barbarous Names and Offices. Rooms in small, Houses in great Abbeys. The Use of Cells. The Honours in Canterbury Priory.

Expect not of me a list of those mean officers in the abbey, whose employment was not so base, as their names barbarous, and of English extraction. Such were, 1. Coltonarius, "Cutler." 2. Cupparius. 3. Potagiarius. 4. Scutellarius Aula. 5. Salsarius. 6. Portarius. 7. Carectarius Cellerarii. 8. Pelliparius, " parchment-provider." 9. Brasinarius, "maltster." All these appeared at the hali-mote, or holy court of the cellarer;* and it is the degrading the soul of a scholar, (best-pleased in a progressive motion to attain elegancy,) to stoop to the understanding of such base and unlearned etymologies.

Note, that the offices aforesaid in the smaller abbeys were but one fair entire room, which in greater monasteries were a distinct structure, with all under-offices attendant thereupon. Thus the firmory in the priory of Canterbury had a refectory thereto belonging; & kitchen; a dortour [dorture] distributed into several chambers, that one might not disturb another; and a private chapel, for the devotions of the diseased. Their almonry also was accommodated with all the aforesaid appurtenances, and had many distinct manors, consigned only to their maintenance.

It were alien from our present purpose to speak of cells, which were aut pars, aut proles, of all great abbeys; sometimes so far off that the mother-abbey was in England, the child-cell beyond the seas, and so reciprocally. Some of these were richly endowed, as that of Windham in Norfolk; which, though but a cell annexed to St. Alban's, yet was able at the Dissolution to expend, of its own revenues, seventy-two pounds per annum. These were colonies into

• Littleton says,

"Halimot or halmot, conventus aulæ sive curiæ."-EDIT.

which the abbeys discharged their superfluous numbers, and whither the rest retired when infections were feared at home.

Thus have we run through the main rooms in all great abbeys; though, beside the same, particular abbeys had particular houses known to those of their own convent by peculiar denominations. It were endless for one to instance in all these, and impossible to render a reason of their names, except he were privy to the fancies of the founders. Thus we meet with a pile of building in the priory of Canterbury, called, "the honours ;" but, why so termed, my good friend and great antiquary* is fain to confess his own ignorance.

III. SOME GENERAL CONFORMITIES OBSERVED IN ALL
CONVENTS.

Rules calculated for the Benedictines without any grand Error will serve all Orders.

SUNDRY Orders were bound to observe several canonical constitutions. However the rule of the ancient Benedictines, with some small variations according to time and place, hold true through most monasteries. Some general heads whereof (the under-branches being infinite) we will here insert; it being hard, if, amongst much dross, some gold be not found, to repair the pains of the reader. We will contrive them into canons, collected out of authors, before or in the days of Dunstan.

“1. Let monks, after the example of David, praise God seven times a day," Psalm cxix. 164. Seven times-some difference in reckoning them up, but the following computation is generally embraced :

(1.) At cock-crowing: Because the Psalmist saith, "At midnight will I praise the Lord," Psalm cxix. 62; and most conceive that Christ rose from the dead about that time.

(2.) Matutines: At the first hour, or six of the clock, when the Jewish morning sacrifice was offered; and at what time Christ's resurrection was by the angels first notified to the women.

(3.) At the third hour, or nine of the clock before noon: When, according to St. Mark, Christ was condemned and scourged by Pilate.

(4.) At the sixth hour, or twelve of the clock at high noon: When Christ was crucified, and darkness over all the earth.

(5.) At the ninth hour, or three of the clock in the afternoon: When Christ gave up the ghost, and which was an hour of public prayer in

MR. WILLIAM SOMNER in his "Antiquities of Canterbury," page 196.

the temple, Acts iii. 1. and privately in his closet with Cornelius, Acts x. 30.

(6.) Vespers: At the twelfth hour, or six of the clock in the afternoon: When the evening sacrifice was offered in the temple, and when Christ is supposed taken down from the cross.

(7.) At seven of the clock at night, or the first hour beginning the nocturnal twelve: When Christ's agony in the garden was conceived begun. The first of these was performed at two of the clock in the morning: When the monks (who went to bed at eight at night) had slept six hours, which were judged sufficient for nature. It was no fault for the greater haste to come without shoes, or with unwashen hands, (provided sprinkled at their entrance with holy water,) to this night's service. And I find no express to the contrary but that they might go to bed again, but a flat prohibition after Matutincs; when, to return to bed, was accounted a petty apostasy. "2. Let all at the sign given leave off their work, and repair presently to prayers."

Sign-This, in England, (commonly called "the ringing island,") was done with tolling a bell; but in other countries with loud strokes, as noblemen's cooks knock to the dresser, at which time none might continue their work. Yea, the canon was so strict, that it provided scriptores literam non integrent, "that writers" (a great trade in monasteries) " having begun to frame and flourish a text-letter, were not to finish it," but to break off in the middle thereof.

"3. Let those, who are absent in public employment, be reputed present in prayers."

Absent-Hence it was, that anciently, at the end of prayers, there was a particular commemoration made of them, and they by name recommended to Divine protection.

"4. Let no monk go alone, but always two together.

Two-That so they might mutually have, both testem honestatis, and monitorem pietatis. And this was done in some imitation of Christ's sending his disciples to preach" two and two before his face," Luke x. 1, that so they might alternately case one another.

5. From Easter to Whitsunday, let them dine always at twelve, and sup at six of the clock."

Dine-The primitive church forbade fasting for those fifty days, that Christians might be cheerful for the memory of Christ's resurrection. Immunitate jejunandi a die Pascha Pentecosten usque gaudemus; and therefore more modern is the custom of fasting on Ascension-Eve.t

• This whole chapter is the abridgment of Concordia Regularum, collected by St. Benet, the Arian abbot; but printed with a comment, A. D. 1638, set forth by friar Enard. †TERTULLIAN, Libro de Corona Militis.

"Let them at other times fast on Wednesdays, and Fridays, till three a-clock in the afternoon."

Three of the clock-So making but one meal a-day; but know that the twelve days in Christmas were in this canon excepted.

"Let them fast every day in Lent till six of the clock at night." Six a-clock-Stamping a character of more abstinence on that time. For though all a monk's life ought to be a Lent, yet this, most especially, wherein they were to abate of their wonted sleep and diet, and add to their daily devotion; yet so, that they might not lessen their daily fare without leave from the abbot; all things done without whose consent will be accounted presumption, and not redound to reward; so that, in such cases, obedience to their superiors was better than the sacrifice of their own free abstinence.

"8. Let no monk speak a word in the refectory, when they are at their meals."

Speak a word-Whilst their mouths are open to eat, their lips must be locked to speak. For proof whereof they corruptly cite the apostle's words, to eat "their own bread with silence," 2 Thess. iii. 12; whereas indeed it is, "work with quietness," and therein a contented mind enjoined. Such might also remember Solomon's rule, “Eat thy bread with joy."

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9. Let them listen to the lecturer reading Scripture to them, whilst they feed themselves."

Listen-This was St. Austin's rule, Ne sola fauces sumant cibum, sed et aures percipiant Dei verbum.*

"10. Let the Septimarians dine by themselves after the rest."

Septimarians-These were weekly officers, (not as the abbot, porter, &c. for term of life,) as the lecturer, servitors at the table, cook, who could not be present at the public refection; as the Bible-Clerks in Queen's-College, in Cambridge, (waiting on the Fellows at dinner,) have a table by themselves, their stomachs being set to go an hour after all the rest.

11. Let such who are absent about business observe the same hours of prayer."

Absent-Be it by sea or land, on ship, in house or field, they were to fall down on their knees, and though at distance, and very briefly, yet in some sort to keep time and tune with the convent in their devotions.

“12. Let none, being from home about business, (and hoping to return at night,) presume foris mandicare, to eat abroad.""

Eat abroad-This canon was afterwards so dispensed with by the abbot on several occasions, that it was frustrate in effect, when monks became common guests at laymen's tables.

"13. Let the Completory be solemnly sung about seven a-clock at night."

Completory-Because it completed the duties of the day. This service was concluded with that versicle of the psalmist, "Set a watch, O Lord, before my mouth, and keep the door of my lips," Psalm cxli. 3.

"14. Let none speak a word after the Completory ended, but hasten to their beds."

Speak a word-For, they might express themselves by signs, and in some cases whisper, but so softly that a third might not overhear it. This silence was so obstinately observed by some, that they would not speak, though assaulted with thieves, to make discovery in their own defence.

"Let the monks sleep in beds singly by themselves, but all (if possible) in one room."

Singly by themselves-To prevent that sin of Sodomy, whereof many were detected, and more suspected in after-ages. One room -For the comfort of their mutual society.

"16. Let them sleep in their clothes, girt with their girdles, but not having their knives by their sides, for fear of hurting themselves in their sleeps."

In their clothes-Is slovenliness any advantage to sanctity ? This was the way, not to make the monks to lie alone, but to carry much company about them.

"17. Let not the youth lie by themselves, but mingled with their seniors."

Seniors That their gravity may awe them into good behaviour. Thus husbandmen couple young colts with staid horses, that both together may draw the better.

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18. Let not the candle in the dormitory go out all the night." Candle-In case some should fall suddenly sick; and that this standing candle might be a stock of light, to recruit the rest on

occasion.

"19. Let infants, incapable of excommunication, be corrected with rods."

Infants-Such all were accounted under the age of fifteen years, (of whom many in monasteries,) whose minorities were beneath the censures of the church.

"20. Let the offenders in small faults, (whereof the abbot is sole judge,) be only sequestered from the table."

Small faults-As coming after grace to dinner, breaking (though casually) the earthen ewer wherein they wash their hands, being out of tune in setting the Psalm, taking any by the hand, (as a preface, forsooth, to wantonness,) receiving letters from or talking with a