In the disposition of the early part of the afternoon, some slight changes had to be made between the winter and summer observance. In summer, immediately after the dinner, the community retired to the dormitory for a sleep, or rest, of an hour’s duration. This was the rule from Easter till the feast of the Exaltation of the Holy Cross in September, and all the community were bound to observe the hour for repose if not for sleep. The period of rest, thus allowed at midday, was taken in reality from the night. During the summer the times for vespers, and supper, and bed were each an hour later than they were in the winter months, when the light failed earlier. This hour, by which in summer the sleep before Matins was shortened, was made up by the rest after dinner. During the same period, except on vigils and such-like days when None was said before the dinner, that canonical Hour was recited after the midday sleep. On the signal for the termination of the hour of repose the religious came from the dormitory and, having washed, sat in the cloister till the notice was given to proceed to the church for None, which at this time of the year would have been finished some time between 12.30 and one o’clock. 11. THE DAILY WORK The chief working hours in a mediæval monastery, including a period for recreation and outdoor exercise, were between twelve o’clock and five in winter, and one o’clock and six in summer. It was during these five hours that the chief business and work of the house was transacted. The officials then attended to the duties of their offices; the writers and rubricators made progress in their literary and artistic compositions in the cloister or scriptorium; the juniors and novices studied with their masters, or practised public reading and singing under the precentor or his assistant; those who had work in the kitchen, or the bakehouse, or the cellar, etc., addressed themselves to their allotted tasks. In a word, whilst the morning of each monastic day was devoted mainly to prayer and the church services, the afternoon was fully occupied in many and various labours and in the general administration of the monastery. Of course manual labour, that is the working in the gardens, or fields, or workshops of the establishment, always occupied at least a part of the working hours of every monastery, and frequently a large part. This manual labour was necessary for health and exercise, and it was insisted upon in all monastic codes, not so much as an end in itself, as a means to avoid idleness, and to strengthen the constitution of individuals by regular and systematic corporal exercises. The work of a labourer in the fields and gardens was never looked upon as derogatory to the monastic profession; and St. Benedict expressly tells his followers that they are to look upon themselves “as true monks, when they have to live by the labour of their hands.” [Illustration: CARMELITE IN HIS STUDY]