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permission or faculty to leave [this enclosure], unless perhaps some are transferred to another place to plant or build up this same religion. Moreover, it is fitting that, when they die, both ladies as well as servants who are professed, should be buried within the enclosure.a
The hard and austere realities, through which according to the religion one is led to God and which must necessarily be observed, must be explained to all who wish to enter this religion and are received, before they actually enter and change their garb, lest ignorance be their excuse later on. One should not be received who proves to be less than sufficiently fit for the observance of this life because of age, a sickness, or a mental deficiency. Therefore, any occasion for receiving such a person should be cautiously and diligently avoided, even if at some time for a reasonable cause a dispensation has to be given to someone.
All those received into the enclosure, if they are old enough to understand, should, according to custom, quickly put aside their secular clothes and they should make their profession within a few days to the Abbess.b This should also be observed as far as the servants are concerned.c
5Concerning the offering of the Divine Office to the Lord both day and night, let it be observed that those who know how to read the Psalms should celebrate the regular Office.d If they also know how to sing, it is permissible for them to celebrate the Office and
- While enclosure was observed in varying degrees in earlier periods, the thirteenth century witnessed a codification of legislation of which the Form and Manner of Life was typical. See Jean Leclercq, “Women’s Monasticism in the 12th and 13th Centuries,” GR 7(1993): 167-192. The enclosure described in Hugolino’s text prefigures the type that became generally enforced in 1298 with the papal decree Pericoloso of Pope Boniface VIII. The Council of Trent reinforced these provisions in 1563.
- This legislation precedes the “year of probation” decreed for the Lesser Brothers by Honorius III in Cum secundum consilium, September 22, 1220. Moreover, it differs from the Benedictine Rule LVIII which envisions a probationary period in which a novice is scrutinized. For further information on profession see RB1980: The Rule of Saint Benedict in Latin and English with Notes, Appendix 5, “Monastic Formation and Profession,” ed. Timothy Fry et al. (Collegeville: The Liturgical Press, 1980), 437-466.
- Observance of the enclosure demanded the presence of some who would attend to business transacted beyond the monastery. Evidence of this can be found in the Benedictine Rule LXVII. These people were given different titles: familiares, conversi/conversae, or servi/servae. Cf. Dismas Bonner, Extern Sisters in Monasteries of Nuns (Washington, D.C., Catholic University of America, 1963), 6-22.
- It is difficult to determine the meaning of the “regular Office.” In specifying the Rule of Saint Benedict, Hugolino implicitly prescribed the Benedictine version of the Divine Office which was essentially a modified form of the Roman Liturgy. Cf. Octave D’Angers, “Le Chant Liturgiques dans L’Ordre des Pauvres Dames,” Études Franciscaines XXV (1975): 291, 293, 296. However, it is possible that the Office of the local cathedral was employed. Cf. Pierre Salmon, The Breviary Through the Centuries, trans. David Mary (Collegeville: Liturgical Press, 1962), 28, 38-39, 97.