From the times we mention, we find numerous proofs of self-flagellations being used in Convents: and indeed it would have been a very extraordinary circumstance, if, while the persons above-named adopted that practice, Monks had rejected it. In the liiid Article of the Statutes of the Abbey of Cluny, which were collected by Peter Maurice, sirnamed the Venerable, who was raised to the dignity of Abbot in the year 1122, the following account is given. ‘It was ordained (it is said in that Article) that that part of the Monastery which is on the left, beyond the left Choir, should remain open to no strange persons, whether Ecclesiastical or Lay, as it was formerly, and nobody admitted into it, except the Monks. This was thus settled, because the Brothers had no place, except the old Church of St. Peter, in which they could practise such holy and secret exercises as are usual with religious persons, they therefore claimed the use of the above new part of the Church, both for the night and the day, that they might constantly therein make offerings of the perfumes of their prayers to God, supplicate their Creator by frequent acts of repentance and genuflexions, and mortify their bodies by often inflicting upon themselves three flagellations, either as penances for their sins, or as _an increase of their merit_[86].’ The practice in question gained so much credit, about those times, in Monasteries, that St. Bruno, who, a few years after the death of Cardinal Damian, founded the Carthusian Order, thought it necessary to restrain his Monks in that respect; not unlikely, perhaps, with the view to check the pride which they used to derive from such exercises. In one of the statutes laid by that Saint, which Prior Guigues has collected, the following regulation is contained. ‘In regard to such disciplines, watchings, and other religious exercises as are not expressly enjoined by our Institution, let nobody among us perform them, except it be by the Prior’s permission.’