ing provisions of this rule are as follows:

At the head of each society stands an abbot, who is elected by the
monks, and with their consent appoints a provost (_praepositus_), and,
when the number of the brethren requires, deans over the several
divisions (_decaniae_), as assistants. He governs, in Christ's stead, by
authority and example, and is to his cloister what the bishop is to his
diocese. In the more weighty matters he takes the congregation of the
brethren into consultation; in ordinary affairs, only the older members.
The formal entrance into the cloister must be preceded by a probation or
novitiate of one year (subsequently it was made three years), that no
one might prematurely or rashly take the solemn step. If the novice
repented his resolution, he could leave the cloister without hindrance;
if he adhered to it, he was, at the close of his probation, subjected to
an examination in presence of the abbot and the monks, and then,
appealing to the saints, whose relics were in the cloister, he laid upon
the altar of the chapel the irrevocable vow, written or at least
subscribed by his own hand, and therewith cut off from himself forever
all return to the world.

From this important arrangement the cloister received its stability, and
the whole monastic institution derived additional earnestness, solidity,
and permanence.

The vow was threefold, comprising _stablitas_, perpetual adherence to
the monastic order; _conversio morum_, especially voluntary poverty and
chastity, which were always regarded as the very essence of monastic
piety under all its forms; and _obedientia coram Deo et sanctis ejus_,
absolute obedience to the abbot, as the representative of God and
Christ. This obedience is the cardinal virtue of a monk.[12]

The life of the cloister consisted of a judicious alternation of
spiritual and bodily exercises. This is the great excellence of the rule
of Benedict, who proceeded here upon the true principle that idleness is
the mortal enemy of the soul and the workshop of the devil.[13] Seven
hours were to be devoted to prayer, singing of psalms, and
meditation;[14] from two to three hours, especially on Sunday, to
religious reading; and from six to seven hours to manual labor indoors
or in the field, or, instead of this, to the training of children, who
were committed to the cloister by their parents (_oblati_).[15]

Here was a starting point for the afterward celebrated cloister schools,
and for