The Rule of St Benedict Chapter 55

Of the clothing and shoes of the brothers

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Let clothing be given to the brethren according to the nature or air temperature of the place where they live, for in cold regions more is needed, however in warm ones less. This decision is in the power of the Abbot.

Vestimenta fratribus secundum locorum qualitatem ubi habitant, vel aerum temperiem dentur, quia in frigidis regionibus amplius indigetur. in calidis vero minus. Hæc ergo consideratio penes Abbatem sit.

But we think that in temperate places it is enough for each monk to have a cowl and a tunic: the cowl in winter to be thick; in summer thin and old; and a scapular for work; and for the feet, socks and shoes.

Nos tamen mediocribus locis sufficere credimus monachis per singulos cucullam et tunicam: cucullam in hieme villosam; in æstate puram et vetustam; et scapulare propter opera; indumenta pedum, pedules et caligas.

The monks should not complain of the colour or coarseness of all these things, but let them be what can be found in the area where they live, or can be bought most cheaply. The Abbot should take care of their size, so that they are not too short for those who wear them, but fit.

De quarum rerum omnium colore aut grossitudine non causentur monachi, sed quales inveniri possunt in provincia qua degunt, aut quod vilius comparari potest. Abbas autem de mensura provideat, ut non sint curta ipsa vestimenta utentibus eis, sed mensurate.

When they receive new ones, they should return the old ones, to be put in the wardrobe for the poor. It is enough for a monk to have two tunics and two cowls, for night and for washing. For any more than that is superfluous, and should be cut off. They should return socks, and whatever is old, when they receive new ones.

Accipientes nova, reddant in præsenti, reponenda in vestiario propter pauperes. Sumcit enim monacho duas tunicas et duas cucullas habere, propter noctes, et propter lavare ipsas res. Iam quod supra fuerit, superfluum est, et amputari debet. Et pedules, et quodcumque est vetustum, reddant, dum accipiunt novum.

Let those going on a journey receive drawers from the wardrobe, which, when they return, should be given back washed.

Femoralia hi qui diriguntur in via, de vestiario accipiant; qui revertentes lota ibi restituant.

And their cowls and tunics should also be slightly better than they usually wear; which they should receive from the wardrobe when they leave, and give back when they return.

Et cucullæ et tunicæ sint aliquanto his, quas habere soliti sunt, modice meliores; quas exeuntes in viam accipiant de vestiario, et revertentes restituant.

For bedding this suffices: mattress, blanket, cover and pillow. The beds should be regularly inspected by the Abbot, so that no private property be found there. And if such is found, which he has not received from the Abbot, let him be subject to the most severe discipline.

Stramenta autem lectorum sufficiant: matta, sagum, læna et capitale. Quæ tamen lecta frequenter ab Abbate scrutanda sunt, propter opus peculiare, ne inveniatur. Et si cui inventum fuerit, quod ab Abbate non acceperit, gravissimæ disciplinæ subiaceat.

In order that this vice of private ownership be cut off at the roots, let the Abbot give all the things that are necessary: that is, cowl, tunic, socks, shoes, belt, knife, stylus, needle, handkerchief, writing tablet, so that any plea of necessity is taken away.

Et ut hoc vitium peculiare radicitus amputetur, dentur ab Abbate omnia quæ sunt necessaria: id est, cuculla, tunica, pedules, caligæ, bracile, cultellus, graphium, acus, mappula, tabulæ, ut omnis auferatur necessitatis excusatio.

But let the Abbot always remember this sentence of the Acts of the Apostles, that distribution was made to each one, as he had need. Therefore the Abbot should consider the weaknesses of the needy and not the ill-will of the envious. In all his decisions he should think on the judgment of God.

A quo tamen Abbate semper consideretur illa sententia Actuum Apostolorum, quia dabatur singulis, prout cuique opus erat. Ita ergo et Abba consideret infirmitatem indigentium et non malam voluntatem invidentium. In omnibus tamen iudiciis suis Dei retributionem cogitet.

Comment

The monastic habit is the badge of being a monk, just as the clerical collar indicates a priest. It identifies them, shows their allegiance and beliefs.

It is also an expression of holy poverty; they get whatever clothing is given to them and you wear it until it is no longer wearable. It should not be too expensive but should be hardwearing (quality may be a trade off for cost). Fashion is irrelevant.

It also equalizes status; the style and quality of clothing has always indicated the economic and social status of a person, but that advantage is removed when wearing a monastic habit. Everyone is equal.

The book “Ancrene Wisse”, a 13th century guide for anchoresses says (in the Preface):

Where many people are gathered together, for the sake of unity importance must be attached to uniformity of clothing, and of other kinds of external observances, so that the outer uniformity should symbolize the inner unity of one love and one will that they all have in common.

For those of us reading this chapter today, we might find it surprising that a monk should have only two sets of clothes. This was not incredibly harsh in St Benedict’s day; clothes were expensive and many people would have had very few clothes; workwear and a set for “best”. But by putting limits on it, St Benedict ensured that monks could never be accused of being extravagant in their clothing.

I have translated “femoralia” as “drawers” as this is the traditional translation, which applies to either sex; another word sometimes used is “breeches”. I suppose “underwear” could do but that has a wider application than just for the nether regions. Monks only wore drawers when out of the monastery; inside the monastery they were deemed unnecessary. Why? They were seen as a sign of decadence, anti-austerity, if you like. I suppose also that if you were riding on a horse for travel, undergarments were a necessity but there is no practical reason given for this other than the implication it is important to give a good impression when travelling.

Did medieval monks in northern climes really go without undergarments? It would have been rather chilly! A document written as a guide for anchorites in the 13th century, known as “Walter’s Rule”¹ states they can have woollen clothes “against his flesh, and linen breeches” and perhaps this was common wear in northern Europe. Linen undergarments were common (nowadays they are usually cotton); they protect the outer clothes from the body and are easily washable, unlike woollen outer clothes.

So onto the clothes themselves. What is a cowl (cuculla)? Originally the word meant “hood” and if you think of pictures of monks, you will often see them with a hood over the head – particularly Cistercians and Carthusians. But the modern cowl is a large and wide garment with long sleeves which goes over the monastic habit and is worn at Mass, Matins/Lauds and Vespers.

The tunic is a simple garment, belted in the middle, and on top of this is a scapular, which St Benedict describes as for work, so protecting the tunic. A hood is attached to the scapular these days, not the cowl. Here’s a quick drawing of two monks to demonstrate the clothing.

The scapular is also an indication of the status of a monk; novices often have a slightly shorter one than professed monks. Cistercians wear the belt over the scapular, Benedictines under. Benedictines will always hold their hands under the scapular when walking, and when wearing the cowl they join their hands in the sleeves so you don’t see their hands at all. The English Benedictines have a distinctive type of hood with two “dangly bits” in front. Over time, Benedictines became known for all black habits, Cistercians for white habits and black scapulars, and so on, but the colour of clothing is not prescribed in the Rule.

Unlike more austere orders, St Benedict prescribes the wearing of shoes and socks, but doesn’t go into detail. The Rule of Celestine, a 15th century rule for hermits,² says “he should not wear shoes or clogs that are too fancy, but such as he can get hold of for the love of God; or he should go barefoot, if he is able to do that without injury to his body; but he should do everything with moderation.” This probably reflects monastic practice too. We do have examples of pattens from monastic sites; these are iron “stilts” which would be attached to shoes, to stop the wearer getting bogged down in mud, so shoes would undoubtedly be a necessity, rather than sandals.

Patten from Rievaulx Abbey

St Benedict goes on to describe the bedding given to monks; this is undoubtedly more generous than most poor people would have, but not as luxurious as the rich. As always, he goes somewhere in between. In fact, the whole tone of this chapter is to give the monks enough to deal with their needs, but not too much so they become lax. One pen (stylus), one writing tablet, that kind of thing. Dom Gueranger, in his guidance for monks says (my quick translation):

…nothing is more contrary to the monastic spirit than this tendency to arrange things so as not to be without, and to collect around onself objects more convenient than necessary; it is an evil to take for private use, without permission, objects which were not designated for this; the religious is obliged in conscience to use carefully the things that are given regularly for his use, considering them as objects which are lent to him…

Washing; habits were made out of wool and were rarely washed; they are, as is recognized today, good at shedding dirt and odour without water. But they could get muddy or need mending and St Benedict makes provision for that by saying they could have two. Monks and nuns tend to wear clothes until they literally fall apart, in fact one monastic joke is about “holey poverty”. But some items, like socks and undergarments, would need washing. We rarely have the archaeological evidence for that but in Rievaulx Abbey there is, in the warming room just off the cloister, a water tank which is believed to have been used by the monks for their washing. The fires burning there would supply hot water and the clothes would be left to dry there in the warmth.

The “sink” at Rievaulx, next to an area paved with stone, where monks may have washed their clothes.

The pipes have been robbed out, but you can see a plughole in the bottom, a drain at the back (which went into the waste water) and another hole at the front.

For those of us in the world, we do need more clothing, but it’s worth reflecting on this chapter and applying it in our lives. Do I really need that new piece of clothing or do I just want it? Self-denial can apply to our clothing and possessions as much as to food and drink.

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1. Quoted in “Hermits and Anchorites in England, 1200-1550” by E.A. Jones, p.73-74

2. As above, p. 155