Regula Ad Monachos

Saint Aurelianus, Bishop of Arles. The Rule of Saint Aurelianus for Monks. Prologue. To the holy brothers, venerable in Christ, established in the monastery which, with God’s mercy and at the command of King Childebert, we have built, Aurelianus, bishop. Because, with God inspiring us, who has anticipated us with his ineffable mercy, it has seemed good to us that, having repudiated the pleasures of the world and having at the same time despised and spurned temporal joys, you would choose the splendor of a most holy life, and, embracing the grace of virginity and chastity, pursuing the love of God with all the eagerness of your innermost being and heart, you would crucify your flesh with the fear of the Lord; and you would say that: “I have sworn and resolved to keep the judgments of your justice” (Psalm 107). And, “The world is crucified to me, and I to the world” (Galatians 6), we have resolved, with the Lord commanding and working in us the will to accomplish it for him, to build a monastery for you, for the protection of your souls, just as we have done. And therefore we have established for you a rule and discipline which would make you proceed rightly on the path of perfection and arrive happily at the kingdoms of heaven.

The Chapters of the Rule of Saint Aurelianus. i. If anyone comes for conversion, the rule shall be read to him in the parlour. That he shall not leave the monastery until his death. He shall not receive the religious garments unless he makes charters concerning his property to whomever he wishes. That he who is tonsured in the monastery: a portion of his hair shall be placed in the confessional; and he shall reserve nothing for himself which he does not hand over to the abbot’s authority. Nothing is to be received in secret, but if something has been sent, and if it is not necessary for the one to whom it is sent, it shall be brought into the common fund and given to whomever has need of it. Letters are neither to be given nor received without the knowledge or permission of the abbot. No one shall store anything that can be eaten or drunk near his bed. No one shall have a private cell or a private cupboard. Swearing is absolutely forbidden. Cursing is forbidden. ii. Lying is forbidden. Anger is not to be harbored at all. A brother shall not raise his hand against a brother.

Laymen shall not enter the monastery or the church, except only into the parlour. Women shall never be seen, not even in the parlour. It shall be permitted to none of the monks to go out to greet anyone, except with the provost or with some senior. In the monastery, no one shall be received at a younger age than ten or twelve years. A slave shall not be received; however, a freedman, if he is worthy and it seems good to the abbot, may be received. It shall not be permitted even to the stewards themselves to enter the monastery, except for those purposes which we have established in this Rule. Infants shall not be received from baptism. Those who are placed in an office shall receive the keys over the Gospel. In every ministry, they shall succeed one another in turns, except for the abbot, and for the very old, and for small children. They shall not choose any work to be done according to their own will; but what has been ordered by the abbot or the provost. When they work with their hands, holy meditation shall not cease from the heart.

All things shall be common to you, and no one shall presume to call or claim anything as his own. Garments shall not be worn in any colour except grey, white, and natural black. Secular bedclothes are not to be used, and concerning the ornamentation of the monastery. After matins, it shall not be permitted to return to sleep. During vigils, care shall be taken that no one sleeps; but they shall work at something with their hands. When the signal has been struck, no one shall come late. While the psalms are being sung, no one shall speak, nor work with their hands. All monks shall learn letters. All shall remain in separate beds. The holy abbot shall remain in the community. It shall be permitted to no one to speak alone with another alone: if they are found doing so, they shall be struck with the most severe discipline. No one shall presume to speak with one who has been excommunicated. That obedience is to be shown to the provosts. If anyone is corrected or chastised for any fault, he shall not presume to answer those who rebuke him. You shall have no quarrels. The proud, the disobedient, and those who prolong anger shall never be spared.

For any fault, the lawful number [of strokes] shall not be exceeded. How those who are in charge shall have a fatherly affection toward all. The holy abbot is not permitted to sell or give away the monastery's resources, nor to act contrary to the Rule's institutions. Whatever remains after the monastery's needs shall be distributed to the poor through the steward. Old garments shall be returned to the abbot to be given out to the poor. No one shall receive honor unless he has been deemed worthy of the priesthood by God's favor and is chosen; he alone shall go out. Minors shall be compelled to make charters when they have been proven of age. A feast shall be prepared for no one except for arriving pilgrims and servants of God. Those sitting at table shall be silent. The holy abbot shall not dine apart from the community. Meat shall never be taken as food. But chicks and other fowl shall be served only to the sick; fish, however, on certain feast days. Outside the common table, no one is allowed to taste any food or drink, except the sick and infants.

How the sick are to be obeyed. That the holy abbot shall provide whatever is necessary with sufficiency. That the holy congregation shall strive to fulfill all that has been instituted. THE RULE. CHAPTER ONE. By the command of God, we first of all establish that it is to be held that if anyone comes for conversion, the rule shall be read to him in the parlour; and if he professes that he will fulfill everything, then he shall be received. II. Those who have been received, however, until their death shall neither presume nor be permitted to leave the monastery, because of that prophetic saying: "One thing I have asked of the Lord, this I will seek again, that I may dwell in the house of the Lord all the days of my life" (Psalm 26). III. He shall not receive religious garments unless, concerning all his property, whether great or small, he makes deeds of donation or sale to whomever he wishes: because of the Lord's command, where He says: "If you wish to be perfect, sell everything you have" (Matthew 19): And, "If anyone does not leave behind everything he possesses, he cannot be my disciple" (Luke 14).

IV. If any layman is to be tonsured, a threat is made concerning his hair at the profession, so that it may serve as a witness for him. But if he comes already tonsured or in a religious habit, he shall not be received unless, as we said above, he makes charters concerning whatever property he had in the world, so that he reserves nothing for himself which he does not alienate from himself; and whatever he has brought with him, he shall deliver all into the power of the abbot, fearing the example of Ananias and Sapphira (Acts 5), who offered a part and unfaithfully reserved a part for themselves. V. Receive nothing in secret; but if any relative or friend gives or sends something in clothing, or in gold, or anything else whatsoever, it shall be in the power of the abbot; and if the person to whom it is sent has need of it, it shall be granted; but if he lacks nothing, it shall be brought into the common fund and given to whomever has need. VI. Letters especially are neither to be given nor received without the knowledge or permission of the abbot.

VII. No one shall presume to store by his bed anything that he might eat or drink; but all shall place such things in the common storeroom. And if inequality requires it, at the command of the senior, what is necessary shall not be denied him. VIII. No one is permitted to have a cell or a cupboard, or anything of this kind that can be closed more privately. IX. Do not swear, because the Lord said: "Do not swear" (Matthew 5). And another Scripture: "A man who swears much will be filled with iniquity; and a plague will not depart from his house" (Ecclesiasticus 23). X. Do not curse, because it is written: "Nor will those who curse possess the kingdom of God" (1 Corinthians 7). XI. It is not at all permitted to lie, because "the mouth that lies kills the soul" (Wisdom 1); and this: "You will destroy those who speak falsehood" (Psalm 5). XII. No one shall presume to prolong anger until the next day. But if, as human frailty has it, a harsher word has arisen among brothers, they shall mutually ask for pardon and release the debts, because of the Lord's command, where he says: "If you remember that your brother has something against you, leave your gift before the altar, and go first to be reconciled to your brother; and then coming, offer your gift" (Matthew 5). And: "If you do not forgive men their sins, your heavenly Father will not forgive you your sins" (Matthew 6). Likewise: "If he sins against you seven times in a day, and turning back says: 'I repent,' forgive him" (Luke 17).

And, I do not say to you up to seven times, but up to seventy times seven (Matthew 18). And another Scripture: For the anger of the just man does not work the justice of God (James 1). And the Apostle: Let not the sun go down upon your wrath (Ephesians 4). But if, which God forbid, by the instigation of the devil someone should be so filled with fury that he contemns these commands with a stubborn heart, and one of those who are in discord has anticipated the other, asking him for pardon; if the one of whom he asks does not forgive, he shall receive the legitimate discipline, so that he may correct himself toward charity. But if both should despise this, both alike shall be suspended from communion or from food, until they reconcile with each other. XIII. If a brother dares to raise his hand against a brother, he shall receive the legitimate discipline. XIV. No layman, whether noble or ignoble, shall be permitted to enter the basilica or the monastery: if anyone wishes to come for devotion or kinship, he shall come to the parlour of the monastery.

XV. Women, indeed, neither religious nor secular, none at all, neither the mother of an abbot nor of any monk, nor any female relative or acquaintance, is permitted to enter for the purpose of greeting or for prayer. Following the example of the Lord and Master, who says: "And who is my mother, and my brothers?" And that other saying: "If anyone has not left his father or mother, he cannot be my disciple." And another Scripture: "Those who have said to father and mother, 'We do not know you,' have kept your commandments, O Lord." XVI. As for the laymen themselves to whom we have permitted the meeting, let them never see or speak with any monk without the abbot or the prior, or certainly some other senior to whom the abbot has given orders; nor shall they ever speak in a louder voice. XVII. Those of lesser age shall not be received into the monastery except from the age of ten or twelve, who are not in need of being nursed and who know how to beware of faults.

XVIII. A slave is not to be received; a freedman, however, if he is still of youthful age and comes with letters of his patron, shall be at the abbot’s discretion whether he ought to be received. XIX. The stewards of the monastery, if they are in lay habit, are not themselves to be permitted to enter; for those utilities which we have established in this rule, they may enter with masons or carpenters, if something needs to be repaired, or for some definite business to be done with the abbot. Otherwise, they shall have no license or freedom to enter. XX. No one is to receive an infant from baptism. XXI. Those to whom the keys of the cellar, buttery, granary, postern gate, and oratory are to be entrusted shall be proven persons; and they shall receive them upon the altar or the Gospel, knowing that they will render account to God for the ministry entrusted to them. XXII. In every ministry, whether in the order of psalmody, or of reading, or of working, they shall succeed one another in turns, except for the holy abbot; and the very old, and the very small infants, or certainly those so infirm that they cannot rise at all, shall not be compelled to do it, because they are not able.

XXIII. A craft is truly to be learned, or any works to be done, not according to one’s own will; but it shall be in the abbot’s judgment what is useful for him to command. XXIV. Throughout the whole day, while they work with their hands, holy meditation shall not cease from the heart, on account of that saying of the Apostle: Singing and chanting psalms, hymns, and spiritual canticles in your hearts to the Lord (Colossians III). XXV. Let no one presume to call anything his own, or to claim anything as his own property; but according to the Acts of the Apostles (Chapter IV), let all things be common to you; let there be for you one soul and one heart in the Lord. XXVI. You shall not wear garments of any other color than white, milk-white, and natural black. XXVII. You shall not have in use secular bedclothes made of colors. Palls of pure silk adorned with gold or gems shall never be purchased by you. If any of the faithful offers one according to his vow, and it seems good to the abbot, or necessity demands it, they shall make use of it by selling.

XXVIII. After the morning prayers, it is not permitted to return to sleep; but when matins are completed, Prime shall be said immediately, and then until the third hour all shall be free for reading. XXIX. During the vigils, while a reading is given, work with your hands on rush or hemp or other such things, so that sleep may not steal upon you. If, however, it is a Sunday or a feast day, and sleep comes upon someone, while the others are sitting, let him be commanded to stand, so that he may shake off the sluggishness of sleep from himself; lest he be found either lukewarm or negligent in the work of God. XXX. When the signal is struck, all work shall be set aside, and as the most prudent bees hasten to the hive, so strive to hurry with swift speed. If anyone comes more slowly, he shall be subject to discipline. XXXI. While psalmody is being performed, let your holy souls take care not to wander in mind; indeed, let them not presume either to work or to speak. But sing wisely (Ps. 46): as the prophet said: “I will sing and I will understand” (Ps. 100). And that: “I will sing with spirit, I will sing with mind” (1 Cor. 14). Fearing that: “Cursed is the man who does the work of the Lord negligently” (Jer. 48).

XXXII. Let all learn letters. XXXIII. Let all remain in separate beds. XXXIV. The holy abbot shall not remain outside the congregation. XXXV. We more especially admonish, before God, that this be observed: that no one be permitted to speak or sit secretly with another; especially in the evening and night hours. If they are found in secret, even if they have committed no crime, they shall be most severely punished; except for those who are proven by age and sanctity. XXXVI. No one is permitted to speak with one who has been excommunicated, except for the one whom the holy abbot has given him as a guardian. XXXVII. Be obedient to your superiors, and submit to them: for they keep watch for your souls, rendering an account to God (Heb. XIII). XXXVIII. If anyone is rebuked or receives discipline for any fault or transgression of the rule, let him not presume to answer the one rebuking: because the sin that is punished here is not punished in the eternal examination. And thus you ought to receive care for the soul, as a sick person receives the care of a physician: holding to that of holy Scripture: He who rejects discipline is wretched (Prov. xv.). And that: I am ready for the scourges (Ps. XXXVII).

XXXIX. You shall have no quarrels, obeying the Apostle’s precept where he says: “The servant of the Lord ought not to quarrel, but to be gentle” (2 Tim. 2). XL. But the proud, the disobedient, and those who prolong their anger are never to be spared until they are corrected. XLI. For any fault, if it is necessary to receive the discipline of the lash, the lawful number, that is, thirty-nine, shall never be exceeded. XLII. And however just the discipline may be, nevertheless, according to that saying: “Goodness and discipline” (Ps. 118), the holy abbot shall maintain a fatherly affection toward all, according to the Apostle: “as a nurse cherishes her little ones” (1 Thess. 2). And, “I have become all things to all, so that I might gain all” (1 Cor. 9). XLIII. The holy abbot is not permitted to give away or sell anything from the monastery’s resources, nor to do anything contrary to the established Rule. If he should attempt to do so, by the holy council and the unanimous consent of the brothers, with our permission, do not acquiesce to him; and do not allow this to happen for any reason; for he shall know that he will have to answer for the matter before God.

XLIV. If anything should remain after the expenses or uses of the brothers, whether in gold, or in garments, or in the cellarium, the holy abbot shall have it distributed to the poor, pilgrims, or captives, through the hand of the provisor, or through any faithful person. XLV. Also, when they receive new garments, they shall return the old ones to the abbot, to be given out to those beginning or to the poor. XLVI. No one shall receive the honor of the presbyterate or the diaconate, except that the abbot, if he wishes to be ordained a presbyter, and one deacon, and one subdeacon, whom he himself wishes, and when he wishes, shall have the power to ordain them. If, God willing, you should so advance that one of you is sought for the episcopate, let him alone depart. XLVII. Those who are of lesser age, or who enter the monastery with their parents still living, shall be compelled to make charters then, when they have been proven in age, or when they have held their parents’ property in their power.

XLVIII. No banquet shall be held in the monastery for anyone, whether bishops, abbots, stewards, or any religious or lay relative or kinsman from this city. But if, as often happens, an abbot or passing foreign monks should arrive and wish to visit the monastery, it shall be in the power of the holy abbot whether he wishes to invite them to the meal. For we desire that your holy charity should incessantly devote itself to prayer and reading, and be free for God alone; therefore we command that you be free from this preparation or disturbance. XLIX. Those sitting at table shall be silent, and a reading shall take place daily at all times while food is being taken, so that both the outer man may be refreshed by food and the inner man by the word of God. For it is written: "Man does not live by bread alone, but by every word of God" (Matthew 4). L. The holy abbot shall not eat apart from the community, except when necessity requires.

LI. Meat shall never be taken as food. But chickens or any fattened fowl shall not be served in the community: they shall be provided only for the sick, and it shall be permitted for them to receive them. Fish, however, shall be procured on certain feast days, or when the holy abbot wishes to grant an indulgence. LII. Outside the common table, it shall not be permitted to taste any food or drink, except for the sick and those ages which still require to be nourished. LIII. For the sick, it shall be so arranged that, if it seems just to the holy abbot, they may even have their own small cell in common and a separate kitchen: and care or attention shall be devoted to them until they recover. LIV. And because, with God’s favor, a worthy and sufficient means has been granted to you, which can suffice for your monastery, before God and his angels I admonish and charge you, holy brother abbot, and you, venerable one whoever you may be as prior, that you provide to the holy community, which by God’s inspiration and command lives regularly according to the Institutes we have made, all things necessary for them in clothing and food with sufficiency. If you neglect this matter, and they begin, compelled by necessity, to murmur or to be in want, know that you will plead the cause with me before the tribunal of Christ.

LV. And you, holy congregation, I adjure by your progress and by almighty God, that you preserve whole and inviolate everything which we have established in this rule for the remedy of our soul and for the salvation of your souls. And lest you neglect anything through forgetfulness, read it over once every thirty days; that is, on the Kalends. We have also judged it necessary to insert in this little book the order in which you should sing the psalms. On the first day of Easter, at Terce, three times Kyrie eleison, twelve psalms: that is, four brothers shall say two psalms each and a third with alleluia; after the psalms are said, Kyrie eleison and six antiphons, three lessons: one from the Acts of the Apostles, another from the Apocalypse, the third from the Gospel; the hymn *Jam surgit hora tertia*, and the capitellum; then Kyrie eleison. Thus in every Office say Kyrie eleison three times before you begin; and after the psalms are said and after the capitellum. At Sext the same number of psalms, one antiphon, the hymn *Jam sexta sensim volvitur*, a lesson from the Gospel and the capitellum. At None the same order is kept: the hymn *Ter hora trina volvitur*. At Lucernarium a short directaneus; that is, *Regna terræ, cantate Deo, psallite Domino* (Psalm 57). On another day: *Laudate, pueri, Dominum*; three antiphons; the hymn *Hic est dies verus Dei*, and the capitellum; sing this hymn throughout Easter at Matins and at Lucernarium. At the Twelfth Hour first a short directaneus: *Sol cognovit occasum suum* (Psalm 103).

Six brothers shall say two psalms each with their alleluiatic verses, three antiphons, two lessons—one from the Apostle, the other from the Gospel. For the Paschal nocturns, say everything in the same number as we designated in the twelfth. For matins, first a direct psalm: *Exaltabote, Deus meus et Rex meus*. Then *Judica me, Deus*; and *Deus Deus meus, ad te de luce vigilo*, with alleluia. Next, *Confitemini Domino*, with alleluia; then *Cantemus Domino*, and that same; afterwards, *Lauda, anima mea, Dominum*. *Laudate Dominum, quoniam bonus est psalmus*. *Lauda, Jerusalem, Dominum*: all three with alleluia; then a blessing is to be said. After the blessing: *Laudate Dominum de coelis*. *Cantate Domino canticum novum*. *Laudate Dominum in sanctis ejus*; with alleluia. *Magnificat anima mea Dominum*, either with antiphon or with alleluia; the hymn *Gloria in excelsis Deo*, and the little chapter. And complete matins in that same order throughout Easter. So for every Sunday and all major feasts on which you will rest from work. On ordinary days, for nocturns, first a direct psalm shall be said: *Miserere mei, Deus, secundum magnam misericordiam tuam*: then eighteen psalms. Three small antiphons, two lessons from the Apostle or the Prophets, and the little chapter. When nocturns are finished, say matins. In summer, that is, after Easter until the Kalends of October, the same order shall hold. On the sixth feria, however, after nocturns, two masses shall be said in summer, three in winter.

For every Sunday, both in summer and in winter, after the night offices, six masses shall be said. If it happens that the rising for vigils is later, as much shall be read as seems fit to the abbot. When the one who reads gives the signal, he shall rise without delay, so that the canonical number of masses may be fulfilled. From the Kalends of October, additional nocturns are to be added: for the first, it is to be said: "Miserere mei, Deus, secundum magnam misericordiam tuam"; for the second: "Miserere mei, Deus, miserere mei," a directaneus is to be said, eighteen psalms; two lessons from the Prophets, or from Solomon. The hymn for the first nocturns: "Rex aeterne Domine." For the second: "Magna et mirabilia." After these, because the nights grow longer, daily perform three masses from the book. One brother shall read three or four pages, according to the measure of the book: if it is written in small script, or in a larger format, three pages; if smaller, four: and a prayer shall be said; he shall read the same amount, another prayer shall be said; a third time he shall read the same amount, and rise, say an antiphon from the psalms in order, then a responsory, then an antiphon. Again another brother shall read; and thus, with the three masses completed, say the canonical morning offices; that is, first a canticle with an antiphon, then a directaneus: "Judica me, Deus. Deus Deus meus, ad te de luce vigilo. Laudate Dominum, quoniam bonus est psalmus. Lauda, Jerusalem, Dominum. Then, Laudate Dominum de caelis. Cantate Domino canticum novum.

Praise the Lord in his saints: in the antiphon say the hymn, *Splendor paternæ gloriæ*; another, *Æterne lucis conditor*, and a capitellum, and *Kyrie eleison* twelve times. On all weekdays, this shall be fulfilled. After matins, at prime, twelve psalms shall be said; the hymn, *Fugentis auctor ætheris*; two lessons, one from the Old Testament, the other from the New Testament, and a capitellum. After this, all shall attend to reading until the third hour: for the remaining part of the day, they shall do their work according to what the Lord said: "My Father works until now, and I work" (John 5). And that of the Apostle: "Working with our hands" (2 Thess. 4). And, "He who does not work, let him not eat" (1 Thess. 3). For it is written: "The ways of the idle are strewn with thorns" (Prov. 15). And, "Cast the useless servant into outer darkness" (Matt. 21). Therefore, on weekdays, at the third hour, say twelve psalms, an antiphon, the hymn, *Jam surgit hora tertia*; a lesson and a capitellum, *Fiat, Domine*. At sext, let there be the same number of psalms, an antiphon, the hymn, *Jam sexta sensim volvitur*; a lesson and a capitellum. At none, the same order shall be observed: the hymn, *Ter hora trina volvitur*. At lucernarium, at all times, both on feasts and weekdays, first a directaneus, then two antiphons; the third shall always be said with alleluia: the hymn, on one day, *Deus qui certis legibus*; on another day, *Deus creator omnium*, and a capitellum.

At the twelfth hour, eighteen psalms, an antiphon and a hymn, a reading and a capitellum. When you are about to rest, in the schoolroom where you stay, compline shall be said: first, the directaneus, the ninetieth psalm shall be said, then the customary capitella. On the Nativity of the Lord and on the Epiphany, rise at the third hour: say one nocturn, and perform six masses from the prophet Isaiah; again say the second nocturn, and let another six be read from the Gospel. On the Epiphany likewise: first one nocturn, then from the prophet Daniel perform those six masses, and the nocturns; and so six matins from the Gospel in that order, as we have written for Easter, or on Sundays. On the festivals of martyrs, three or four masses shall be held. Read the first mass from the Gospel, the rest from the passions of the martyrs. Every Friday after the twelfth hour, six masses shall be read from the book; and after the nocturns, three. Every Saturday at matins, *Cantemus Domino*; and *Te Deum laudamus*. At the third hour, three lessons: one from the Prophets, another from the Apostle, a third from the Gospel shall be said. Every Sunday after the nocturns, when the first mass is read, that is the resurrection, let no one presume to sit, but all shall stand. On another Sunday, another resurrection, and so in order all four resurrections shall be read through each Sunday. After the third hour, however, say the *Pater noster*, and all shall communicate while singing. Do likewise on festivals. Masses, however, shall be held whenever it seems good to the holy abbot.

When any brother has died, a few brothers shall keep vigil with him in the oratory until midnight and celebrate masses. After midnight, those who have kept vigil shall rest, and others shall keep vigil in turn. And make this known to the holy bishop, that he may order him to be carried to the place where he is to be laid. But if he should decline to provide this, ask clerics from whatever church to escort him; and give them eulogiae. I also insert the order of the meal into this rule. Daily at the refection, three dishes; at lunch, two; at supper, two. Drinks at the refection—that is, in summer, merum and three caldelli; at lunch, only three; at supper in summer, in the months of June, July, and August, three each; on the remaining days at supper, they shall drink two each. On feast days, however, and when the abbot wishes to grant indulgences, both dishes, as many as he wishes, and fresh ones shall be added. Daily, however, vegetables shall always be seasoned with cheese and oil. They shall receive two drinks at lunch, two at supper; if they have fasted, three. The fast, however, from the Kalends of September until the Kalends of October, is to be observed on the second, fourth, and sixth ferias. From the Kalends of November until the Lord's Nativity, a fast is to be observed daily, except on the Sabbath and the Lord's Day; from the Epiphany until Easter, a fast is to be observed daily, except on major feast days, the Sabbath, and the Lord's Day. After Easter until Pentecost, only the sixth feria is to be observed as a fast.

After Pentecost, during the months of June, July, and August, it shall be in the abbot’s power concerning fasting or the midday meal; as he sees the capability of the brothers, so shall he strive to moderate. Aurelianus, the reader, established this rule in the name of Christ. In the name of Christ, the monastery of the men of God in the city of Arles was founded by the holy bishop Aurelianus, at the command of Childebert, king of the Franks, of holy memory, on the fifteenth day before the Kalends of December, in the eleventh indiction: in the fifth year after the consulship of Basilius the Younger, vir clarissimus, and the basilica there in honor of the holy apostles and martyrs: and it contains relics placed there; that is, of the cross of our Lord Jesus Christ, of blessed Mary, mother of our Lord Jesus Christ, of John the Baptist and forerunner of our Lord Jesus Christ, of Stephen, of Peter, of Paul, of John, of James, of Andrew, of Philip, of Thomas, of Bartholomew, of Matthew, of James, of Simon, of Jude, of Matthias, of Genesius, of Symphorian, of Baudilius, of Victor, of Hilary, bishop and confessor, of Martin, bishop and confessor, of Caesarius, bishop.

(From the diptychs of the same monastery.) Praying together, we also beseech you, Lord, for the souls of your servants, the fathers and founders once of ours, Aurelianus, Petrus, Florentinus, Redemptus, Constantinus, Himiierus, Hilarinus, Januarinus, Reparatus, Childebertus, Vultrogota, and of all our brothers whom you have deigned to call from this place to you. And also mindful of all the faithful of this place, likewise of our parents and of those serving this place; and for the souls of all your faithful servants and handmaidens and of pilgrims who have died in the peace of the Church: that you, our Lord God, may grant forgiveness of sins and bestow eternal rest: through the merits and intercessions of your saints, Mary the Mother of our Lord Jesus Christ, John the Baptist and forerunner of our Lord Jesus Christ, Stephen, Peter, Paul, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James, Simon, Jude, Matthias, Genesius, Symphorianus, Baudilius, Victor, Hilary bishop and confessor, Martin bishop and confessor, Caesarius bishop, may you deign graciously to grant and to hear these things: who live and reign in the unity of the Holy Spirit, God, for ever and ever. Amen.