The warming-house at Fountains belongs to the twelfth century. Its vaulting rested upon a single pillar, and it contains two noble chimneys, each between 16 and 17 feet wide and over 6 feet deep. The "heads" of these "are straight, and formed of huge stones dovetailed together on the principle of an arch.”

On the infirmary alone, which it has been the fashion to call the Abbot's house, a chapter might be written, but we must reserve this subject till we can compare the ruins at Kirkstall with those now before us. Meanwhile it is time to pass to that huge, mysterious building west of the cloisters, to which Mr. Sharpe has given the name of Domus Conversorum. It is with regret, and even with trepidation, that one rejects this august misnomer. "Who," it must be asked, were the 'conversi'?"

At Sherborne, in Dorsetshire, where the influence of Dunstan had anticipated by 150 years the Cistercian revival, was passed the boyhood of him who, as Stephen Harding, Abbot of Citeaux, was to promulgate the reformed Benedictine rule. To him and to Alberic is due the development, though not the invention, of lay-brotherhood. Manual labour, the half-forgotten command of St. Benedict, was made an important part of the monastic discipline of the reformers. The monks must till the ground with

their own hands, but they must also be in their places in choir at the canonical hours. These duties were soon found to be incompatible, for even the command of his Abbot could not enable a monk to be in two places at once. But it had long been the custom to admit to Benedictine monasteries humble, illiterate, and needy applicants in the capacity of lay brethren. Life was not made smooth for these men within the sacred enclosure; but then, neither had the outer world been too gracious to them. They had no turn for mystic contemplation, no voice for service in the choir, no skill in copying or illumination, but in offering their labour in exchange for a safe and unvarying subsistence, they had doubtless a dim comfort and uplifting from the thought that they were giving to God the little with which He had provided them. In the modern labour-yard and casual ward such fancies do not harbour-there is more cleanliness, but perhaps less self-respect. The result of the multiplication of the conversi was that in every Cistercian abbey, as has been well pointed out, there were two monasteries—one, viz. of “lay brethren," and one of "choir brethren."

No

The rules for the former were very strict, and, according to our notions, somewhat vexatious. conversus is to possess a book, or learn anything but

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his "Pater noster," his "Credo," and his "Miserere" and "Ave Maria," etc., which he is to know by heart.

If a conversus is disobedient to such overseer or master of the works as may from time to time be set over him, he is to be flogged in the chapter-house, and to eat his food for three days, seated on the floor in the presence of the other conversi, and without a tablecloth. Wherever the monks observed silence there the conversi must also be speechless, and they are to go nowhere without leave.

In their own dorter and frater they are to observe perpetual silence, and indeed everywhere else; unless the Abbot or Prior, or, in cases where he is entrusted with this authority, the cellarer, happens to have ordered them to speak. The same rule applies to

all the craftsmen of the monastery—the weavers, the millers, the tanners. Only the smiths are permitted to speak, "because they can hardly labour in silence without detriment to their work." The shepherds and ploughmen may speak to their underlings (juniores), and vice versa, while at work. They are to return the salutations of strangers; and if a traveller asks the way, they are to tell him without unnecessary words. If, however, he addresses them on other subjects, they are to answer that they may not continue the conversation. A short service of responses