The rules, _regulae_, of St. Benedict, are worthy of special
consideration, since they constitute the real foundation of his success
and of his fame. His order was by far the most important monastic
brotherhood until the thirteenth century. Nearly all the other orders
which sprang up during this interval were based upon Benedictine rules,
and were really attempts to reform the monastic system on the basis of
Benedict's original practice. Other monks lived austere lives and worked
miracles, and some of them formulated rules, but it is to Benedict and
his rules that we must look for the code of Western monachism. "By a
strange parallelism," says Putnam, "almost in the very year in which the
great Emperor Justinian was codifying the results of seven centuries of
Roman secular legislation for the benefit of the judges and the
statesmen of the new Europe, Benedict, on his lonely mountain-top, was
composing his code for the regulation of the daily life of the great
civilizers of Europe for seven centuries to come."

The rules consist of a preface and seventy-three chapters. The prologue
defines the classes of monks, and explains the aim of the "school of
divine servitude," as Benedict described his monastery. The following is
a partial list of the subjects considered: The character of an abbot,
silence, maxims for good works, humility, directions as to divine
service, rules for dormitories, penalties, duties of various monastic
officers, poverty, care of the sick daily rations of food and drink,
hours for meals, fasting, entertainment of guests, and dress. They close
with the statement that the Benedictine rule is not offered as an ideal
of perfection, or even as equal to the teaching of Cassian or Basil, but
for mere beginners in the spiritual life, who may thence
proceed further.