University of Virginia Library

<VI.3>

These statements about wethers, as follows: The procedure
followed is not the same as that for foals, calves, and kids. The

[ILLUSTRATION]

532. LUTTRELL PSALTER (CA. 1340)

BEEHIVE WITH 15 BEES

BRITISH MUSEUM, ADD. MS. 41230, fol. 204r

[by courtesy of the Trustees of the British Museum]

The fourteenth-century "skep" illustrated above would have been the same as in
Adalhard's day. The art of weaving such hives from grass and straw was discovered
in western Germany about the time of Christ and was standard thereafter
in teutonic lands. That bees and honey are not mentioned in Adalhard's text indicates
lacunae in transmission. Bees were among the first domesticated food producers,
"land of milk and honey" was a commonplace of ancient societies, and
honey was the only practical sweetener known to Carolingians. Isidore describes
(Etym. XX, iii) nine honey drinks, including mead (hydromel) and medicinal
potions. Inevitably monastic regularity was compared with the bees' economy,
especially in the light of Virgil's Fourth Georgic, devoted to the art of beekeeping
and containing such lines as:

Some say that unto bees a share is given
of the Divine Intelligence . . .
Each into his starry rank
Alive they soar, and mount the heights of heaven.
lines 220-21, 228-29 (trans. Rhoades)

* porter should endeavor, by keeping them no more, if not less,
than two years, to convert them, as has been said, by sale or
barter, to the benefit of the hospice in any way which seems
reasonable and most effective. Moreover, every tenth goose or
chicken fed in the poultry yards of the domain should be
rendered to the porter. Of the rest of the chickens which the
community pays in, if they are delivered to the monastery, the
porter should take a tenth on delivery. If the poultry is
redeemed for money, a tenth of the money should be rendered
to him. As far as can be, eggs are to be treated in the same way,
whether they are brought to the monastery or redeemed at the
villas.

We urge that no one consider these rulings excessive or
unnecessary for proper operation; for in any operation nothing
can be found to be excessive which is exacted for the sake of
God rather than of man. Appositely, the Author of the human
race Himself deigned to speak in just this way to the Pharisees,
mentioning tithing of mint and anise, among other things. And
He added, "These things you ought to have done, and not to
leave those undone."[158] Because the reason why these words
were said is known to all literate and intelligent men, we
therefore need not dilate at length, but merely allude to them
briefly. It is more fitting that this passage should provide the
incentive for any wise and intelligent man to leave no part of
it undone, than that such men should presume to deride the
things which are ordered or required to be given to God, as if
they could be laughed off.

<THE TITHE OF MILLS>[159]

And moreover though up to the present it has not been
customary, we want above all that the full tithe from all our
mills be given at the gate, and always be given first—before any
of the product be distributed, whether to the widows' share or
for any other use or purchase or sale or prebend of any sort.
Rather, any actions of this kind should occur later in other
locations. Regarding the delivery of the tithe to the porter, it is
suitable for him to send his apprentice, who shall either haul it
with his own oxen or, better, supervise other carts hired at his
expense.

<MALTHOUSES AND BREWS TO BE TITHED>

From malthouses, and the brews which come from malthouses,
we likewise desire that the tenth modius of the brews which
have been made be set aside to give to the porter before they are
delivered to the monastery. If it happens that there is not
enough remaining from which the manorial obligation may be
filled, and it cannot be filled from those same malthouses, the
shortage should be made up from the manorial grain supply
which has already been tithed. Then the porter should not be
given a tithe from this latter amount. But, as has already been
said, the porter should through his own supervision arrange to
have his malt fixed for him from the grain brought to be milled.

Then if he does not have enough from that source, he should
associate a knowledgeable man with him, who will prepare as
much malt as will suffice.[160]

<THE TITHE OF HOPS>[161]

Also, after the hops come to the monastery, a tenth portion of
each lot should be given to the porter over several months.
However, if this amount does not suffice for him, he should
acquire enough for his needs by purchase or by some other
method. In these ways he should have enough for making his
allowances of beer. Similarly the provost, if it should become
necessary for him, should contribute from the manorial substance
so that under no circumstances would he make demands on the
community itself beyond its legitimate rent.[162] Yet this should
be understood: the manorial bakers themselves should bake
every loaf of bread needed at the gate. Likewise the manorial
brewers should brew all the beer. But the porter should
contribute the grain and malt from his stores. Then as often as
the amount which he has given shall have been used up in beer
or bread, he should add a new supply so that the product should
always come from his ingredients and not from those of the
manor.