Cistercians are members of a Roman Catholic Religious Order founded in 1098 by St. Robert, abbot of Molesme. cistercians加入了一个罗马天主教的宗教秩序，成立于1098年，由圣罗伯特，住持molesme 。 He and a handful of monks left the Benedictine abbey of Molesme for a secluded area called Citeaux, not far from Dijon in Burgundy, where they began an austere monastic life.他和少数僧尼离开本笃会修道院的molesme一个僻静地带，称为citeaux ，不远处的第戎，在勃艮第，在那里开始了艰苦的修道生活。 From Citeaux other monasteries were founded.从citeaux其他寺庙诞生。 In 1112 or 1113, St. Bernard of Clairvaux entered Citeaux.在1112年或1113年，圣伯纳德的克莱尔沃进入citeaux 。 His forceful personality and holiness encouraged recruits, and he became the spokesman for this reform movement throughout Europe.他的强有力的个性和成圣勉励入伍的新兵，和他成为发言人这一改革运动在整个欧洲。 By 1151 over 300 monasteries stood, with more than 11,000 Cistercian monks and nuns.由1151年300多所寺庙，为拥有超过11000修道院修士和修女。
From the beginning, the Cistercians stressed a literal observance of the Rule of St. Benedict, withdrawal from feudal entanglements and responsibility, and a return to the simplicity and austerity of the early desert monks.从一开始， cistercians强调字面遵守法治的圣本笃，从封建缠结和责任，并恢复以简洁，并采取紧缩的早期沙漠僧侣。 They succeeded by uniting their monasteries through a constitution, called the Charter of Charity, that set forth a uniform type of life, checks and balances in monastic government, centralized authority under the abbot of Citeaux, and an annual meeting of all the abbots in a general chapter.他们成功地团结他们的寺庙，通过一部宪法，所谓宪章的慈善活动，即提出了一个统一型的生活方式，制衡，在寺院的政府，权力集中下的住持citeaux ，并每年举行一次会议的全体方丈都很在一般的篇章。
The Cistercians wear white habits with a black scapular.该cistercians穿白色习惯，有一黑色肩胛骨。 During the Middle Ages, they were called the white monks.在中世纪，它们被称为白和尚。 A reformed group of Cistercians was begun in the 17th century; they are known as Trappists. The original Cistercian monks are called Cistercians of the Common Observance. Many monasteries of the Common Observance were suppressed during the French Revolution.经过改革小组cistercians开始，在17世纪，他们被称为trappists 。原有的修道院僧侣被称为cistercians的共同遵守。了许多寺庙的共同遵守受到打压，在法国大革命。 In the 20th century the order has experienced a renewal of vitality.在刚刚过去的二十世纪，为了经历一个延续的生命力。 Port Royal, the center of Jansenism in 17th-century France, was a Cistercian convent.皇家港外，该中心的jansenism在17世纪的法国，这是一个修道院修道院。
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Bibliography:
参考书目：
Lekai, Louis, The Cistercians: Ideals
and Reality (1977); Ponnington, MG, ed., The Monastic Way (1990). lekai
，路易， cistercians ：理想与现实（ 1977年） ; ponnington ，镁，版，修道方式（ 1990 ） 。
(See also CISTERCIAN SISTERS; CISTERCIANS IN THE BRITISH ISLES.) （亦见修道院姐妹; cistercians在英伦三岛） 。
Religious of the Order of Cîteaux, a Benedictine reform, established at Cîteaux in 1098 by St. Robert, Abbot of Molesme in the Diocese of Langres, for the purpose of restoring as far as possible the literal observance of the Rule of St. Benedict.宗教的秩序cîteaux ，本笃会改革，建立在cîteaux在1098年由圣罗伯特，住持molesme在教区langres ，为了恢复尽量从字面上遵守法治的圣本笃。 The history of this order may be divided into four periods:历史上的这项命令，可分为四个时期：
I. The Formation (1098-1134);一，成立（ 1098年至1134年） ;
II.二。 The Golden Age (1134-1342);黄金时代（ 1134年至1342年） ;
III.三。 The Decline (1342-1790);下降（ 1342年至1790年） ;
IV.四。 The Restoration (after 1790).恢复（仅次于1790 ， ） 。
I. THE FORMATION (1098-1134)一，成立（ 1098年至1134年）
St. Robert, son of the noble Thierry and Ermengarde of Champagne, was Abbot of Molesme, a monastery dependent on Cluny.圣罗伯特的儿子，崇高的亨利和埃芒加德的香槟，是住持的molesme ，一座修道院依靠cluny 。 Appalled by the laxity into which the Order of Cluny had fallen, he endeavoured to effect reforms in the monasteries of Saint-Pierre-de-la-Celle, Saint-Michel of Tonnerre, and finally in that of Molesme.震惊不严到该命令的cluny已经倒台了，他力图改革的影响，在寺庙的圣-皮埃尔-德-香格里拉- celle ，圣-米歇尔tonnerre ，并最终在这方面的molesme 。 His attempts at reform in these monasteries meeting with very little success, he, with six of his religious, among whom were Alberic and Stephen, had recourse to Hugh, Legate of the Holy See, and Archbishop of Lyons.他试图在改革中，这些寺院会议很少成功，他与6名他的宗教，其中有阿伯里克和Stephen ，求助于休， legate的教廷，并大主教里昂。 Authorized by Archbishop Hugh to institute a reform, Robert and his companions returned to Molesme and there chose from among the religious those whom they considered most fitted to participate in their undertaking.授权大主教休，以研究所的改革，罗伯特和他的同伴们回到molesme和有选择的，从宗教的人，他们认为最适于参加他们的事业。 To the number of twenty-one the company retired to the solitude of Cîteaux (in the Diocese of Châlons), which Raynald, Viscount of Beaune, had ceded to them.以人数2001年，该公司离退休给孤独的cîteaux （在教区châlons ） ，其中raynald ，子爵的波那，曾割让给他们。 (See Cîteaux, Abbey of.) On the feast of St. Benedict (21 March), 1098, which fell that year on Palm Sunday, they commenced to build the "New Monastery", as it is called in the "Exordium sacri Ordinis Cisterciensis". （见cîteaux ，修道院的） ，对节日的圣本笃（ 3月21日） ， 1098年，与原先认为今年棕榈周日，他们开始兴建"新寺" ，因为它是在所谓" exordium sacri ordinis cisterciensis " 。 This, therefore, was the birthday of the Order of Cîteaux.因此，这是生日的秩序cîteaux 。 By order of the Apostolic legate, Robert received the pastoral staff from the bishop of the diocese, Gauthier, and was charged with the government of his brethren, who immediately made their vow of stability.以命令的使徒legate ，罗伯特收到牧灵工作人员从该主教教区，高迪尔，并被控与政府他的弟兄们，他们立即作出了自己的誓言的稳定。 Thus was the "New Monastery" canonically erected into an abbey.因此，是"新寺" canonically竖立成为一个修道院。
At this news, the monks who had remained at Molesme sent a deputation to Pope Urban II, asking that Robert might be sent back to his first monastery.此消息一经传出，僧侣，他们仍保持在molesme派出代表向教宗市区二，要求罗伯特可能被遣返回他的首寺。 The pope yielded to their petition, and Robert returned to Molesme, after having governed Cîteaux for one year.教宗屈服于他们的请愿书，并和罗伯特回到molesme ，后治cîteaux为一年。 There the prior, Alberic, was elected to replace him, and, in his turn, sent the two monks, John and Ilbode, as delegates to Pascal II (who had just succeeded Urban II) to beg him to take the church of Cîteaux under the protection of the Apostolic See.在那里，事先，阿伯里克，被选为接替他，并在他谈谈，曾派两名僧人，约翰和ilbode ，作为代表帕斯卡尔二（人刚刚成功地市区二） ，以乞求他采取的教会cîteaux下保护使徒见。 By Apostolic Letters, dated at Troja in Campania, 18 April, 1100, Pascal II declared that he took under his immediate protection the abbey and the religious, of Cîteaux, saving their allegiance to the Church of Châlons.由宗座信函的日期在troja在坎帕尼亚， 1100年4月18日，帕斯卡尔二宣称，他下了他的即时保护寺院和宗教界人士，对cîteaux ，拯救他们效忠的教会châlons 。 Dating from this day, Alberic and his religious established at Cîteaux the exact observance of the Rule of St. Benedict, substituted the white habit for the black which the Benedictines wore, and, the better to observe the rule in regard to the Divine Office day and night, associated with themselves lay brothers, to be chiefly occupied with the manual labours and material affairs of the order.约会从今天开始，阿伯里克和他的宗教确立cîteaux确实遵守法治的圣本笃，取代白色的习惯，为黑色，其中benedictines穿着，并更好地遵守有关规则，对于神圣的办公室一天黑夜，与自己打下的兄弟们，将主要从事手工劳动和物质上的事务，该命令。 These lay brothers, or conversi, though they were not monks, were to be treated during life and after death just like the monks themselves.这些奠定兄弟，或conversi ，虽然他们不是和尚，被治疗期间的生活和去世后，就像僧人本身。 St. Alberic died in 1109.圣阿伯里克死于1109年。
His successor was Stephen Harding, an Englishman by birth, well versed in sacred and profane science, who had been one of the first promoters of the project to leave Molesme.他的继任者是斯蒂芬哈丁，一个英国人因出生，熟悉业务的神圣和亵渎科学，曾经第一个推动者，该项目离开molesme 。 St. Robert, his two immediate successors, and their companions had but one object in view: a reaction against the laxity of Cluny and of other monasteries -- to resume manual labour, to adopt a more severe regimen, and to restore in monastic churches and church ceremonies the gravity and simplicity proper to the monastic profession.圣罗伯特，他的两个即时接班人，他们的同伴，但对一个对象的看法：一种反应，对松弛的cluny和其他寺庙-重体力劳动时，采取更严厉的水情，并恢复在寺院教堂和教会仪式的严肃性和简洁恰当的修道界。 They never thought of founding a new order, and yet from Cîteaux were to go forth, in course of time, colonies of monks who should found other monasteries destined to become other Cîteaux, and thus create an order distinct from that of Cluny.他们从来没有想过要成立一个新的秩序，但是从cîteaux人去了，随着时间的推移，殖民地的僧侣，他们应该找到其他寺庙注定要成为其他cîteaux ，从而创造一项命令，有别于的cluny 。
St. Bernard's entrance into the Order of Cîteaux (1112) was the signal of this extraordinary development.圣伯纳德进入秩序cîteaux （ 1112 ） ，是信号的这不平凡的发展。 Thirty young noblemen of Burgundy followed him, among them four of his brothers.第三十二年轻贵族的勃艮第跟随他，其中包括他的四个兄弟。 Others came after them, and in such numbers that in the following year (1113) Cîteaux was able to send forth its first colony and found its first filiation, La Ferté, in the Diocese of Châlons.其他人来到他们，并在这些数字上可以在下一年度（ 1113 ） cîteaux是能够派出了其第一殖民地，并发现其第一次亲子关系，香格里拉ferté ，在教区châlons 。 In 1114 another colony was established at Pontigny, in the Diocese of Auxerre.在1114年的另一个殖民地成立于蓬蒂尼，在教区的欧塞尔队。 In 1115 the young Bernard founded Clairvaux in the Diocese of Langres.在第1115年轻伯纳德成立克莱尔沃在教区langres 。 In the same year Morimond was founded in the same Diocese of Langres.在同一年morimond创立于同一教区langres 。 These were the first four offshoots of Cîteaux; but of these monasteries Clairvaux attained the highest development, becoming mother of sixty-eight monasteries even in the lifetime of St. Bernard.这首四想出名的cîteaux ，但这些寺庙克莱尔沃达到最高的发展，成为母亲的68所寺庙，甚至在一生中的圣伯纳德。 (See Clairvaux). （见克莱尔沃） 。
After this St. Stephen Harding was to complete the legislation for the new institute.经过这次圣士提反哈丁是完成立法，为这所新学院。 Cluny had introduced into the monastic order the confederation of the members among themselves. cluny已引入到寺院秩序，邦联的成员之间。 St. Stephen added thereto the institution of general chapters and regular visits.圣士提反补充说，有所院校一般章节，并定期走访。 Thus mutual supervision, rendering account of the administration, rigid examination of discipline, immediate correction of abuses, were so many sure means of maintaining the observance in all its purity.因此，互相监督，使账户的管理，严格考试纪律的，立即改正滥用的情况，这么多肯定意味着维持在遵守其所有的纯洁。 The collection of statutes which St. Stephen drafted, and in which are contained wise provisions for the government of the order, was called the Charter of Charity (La Charte de Charité).收集的章程，其中圣士提反起草，并在其中包含明智的规定，为政府的一声令下，被称为宪章的慈善机构（宪章德charité ） 。 It and the "US", the book of usages and customs, together with some of the definitions of the first general chapters, received the approbation of Pope Callistus II.它与"美" ，这本书的惯例和习俗，连同某些定义的第一章一般，收到了赞许的教宗callistus二。 At the death of St. Stephen (1134), the order, after thirty-six years of existence, counted 70 monasteries, of which 55 were in France.在死亡的圣士提反湾（ 1134个） ，一声令下，经过三十六年的存在，计数70个寺庙，其中55人在法国。
II.二。 THE GOLDEN AGE (1134-1342)黄金时代（ 1134年至1342年）
The diffusion of the new order was chiefly effected by means of foundations.传播新秩序主要是由手段的基础。 Nevertheless several congregations and monasteries, which had existed before the Order of Cîteaux, became affiliated to it, among them the Congregations of Savigny and Obazine, which were incorporated in the order in 1147.不过几个教会和寺庙，这之前就已存在的顺序cîteaux ，成为附属于它，其中有教友的萨维尼和obazine ，其中纳入了议事程序，在第1147 。 St. Bernard and other Cistercians took a very active part, too, in the establishment of the great military orders, and supplied them with their constitutions and their laws.圣伯纳德和其他cistercians了一个非常活跃的一部分，也是在建立伟大的军事订单，并提供了他们与自己的宪法和法律。 Among these various orders of chivalry may be mentioned the Templars, the Knights of Calatrava, of St. Lazarus, of Alcantara, of Avis, of St. Maurice, of the Wing of St. Michael, of Montessa, etc. In 1152 the Order of Cîteaux already counted 350 abbeys, not including the granges and priories dependent upon the principal abbeys.其中各种命令的侠义可以提到templars ，骑士的卡拉特拉瓦，圣拉撒路，阿尔坎塔拉， Avis合作，圣莫里斯，该联队的圣米迦勒， montessa等等，在第1152命令对cîteaux已经算350修道院，但不包括granges和priories取决于主要修道院。 Among the causes which contributed to this prosperity of the new order, the influence of St. Bernard evidently holds the first place; in the next place comes the perfect unity which existed between the monasteries and the members of every house, a unity wonderfully maintained by the punctual assembling of general chapters, and the faithful performance of the regular visits.其中的原因，其中包括促成了这种繁荣的新秩序，影响圣伯纳德显然持有放在首位，在未来的地方，随之而来的完美统一，这之间存在着寺庙和成员，每一个房子，一个团结的美妙维持准时装配一般章节，和忠实的表现，定期探访。 The general chapter was an assembly of all the abbots of the order, even those who resided farthest from Cîteaux.一般章是一个集会的所有方丈都很的一声令下，即使是那些居住最远来自cîteaux 。 This assembly, during the Golden Age, took place annually, according to the prescriptions of the Charter of Charity.这次大会，在黄金时代，发生在每年按处方该宪章的施舍。 "This Cistercian Areopagus", says the author of the "Origines Cistercienses", "with equal severity and justice kept watch over the observance of the Rule of St. Benedict, the Charter of Charity and definitions of the preceding Chapters." "这修道院中areopagus "说，作者的" origines cistercienses " ， "平等的严重性和正义的监视，在遵守规则的圣本笃，章程的慈善机构和定义的前几章的" 。 The collection of statutes published by Dom Martene informs us that there was no distinction of persons made.收集章程公布的DOM martene告诉我们，是没有区别的人发了言。 After a fault became known, the same justice was meted out to lay brothers, monks, and abbots, and the first fathers of the order.经过断层，成为众所周知的，同时被司法那曲奠定兄弟，僧侣，和方丈都很，和第一父亲的命令。 Thus, as all were firmly persuaded that their rights would be protected with equal justice, the collection of statutes passed by the general chapter were consulted and respected in all the monasteries without exception.因此，正如所有的人坚定地说服了，他们的权利将得到保护与平等正义，收集章程通过，由总章，征询和尊重，在各个寺庙的，没有例外。 All the affairs of the order, such as differences between abbots, purchase and sale of property, incorporation of abbeys, questions relating to the laws rites, feasts, tributes, erection of colleges, etc. were submitted to the general chapter in which resided the supreme authority of the order.所有的事务，一声令下，如差异方丈都很，购买和出售财产，把修道院的问题，涉及到法律，礼仪，席间，贡品，竖立学院等，分别向大会提交的篇章，其中居住了最高权力机构的命令。 Other orders took these general chapters as models of their own, either spontaneously, like the Premonstratensians, or by decree of the Fourth Lateran Council, that the religious orders should adopt the practice of holding general chapters and follow the form used by the Order of Cîteaux.其他命令了这些一般章节为榜样，他们自己的，无论是自发的，像premonstratensians ，或法令第四lateran会说，宗教命令，要采取的做法持一般章节，并按照表格所用的命令cîteaux 。
The general chapters were held every year up to 1411, when they became intermittent.一般章节分别举行了每年高达1411 ，当他们成为间歇性。 Their decisions were codified.他们决定重新整理。 The first codification was that of 1133, under the title "Instituta Capituli Generalis".第一次编纂工作是一个证明， 1133 ，下标题" instituta capituli是一般" 。 The second, which bears the title "Institutiones Capituli Generalis", was commenced in the year 1203 by the Abbot Arnoud I, and was promulgated in 1240.第二，负有标题" institutiones capituli是一般" ，是在今年第1203由住持arnoud I ，并颁布了1240人。 The third, "Libelli Antiquarum Definitionum Capituli Generalis Ordinis Cisterciencis", was issued in 1289 and in 1316.第三， " libelli antiquarum definitionum capituli是一般ordinis cisterciencis " ，印发了1289和1316 Finally, the general chapter of 1350 promulgated the "Novellae Definitiones" in conformity with the Constitution of Benedict XII, "Fulgens ut stella" of 12 July, 1355.最后，一般的篇章1350年颁布了" novellae definitiones "符合宪法的本笃十二， " fulgens当斯特拉"的1355年7月12日。 The regular visits also contributed much to the maintenance of unity and fervour.定期探访，也贡献良多，以维护团结和侃侃而谈。 Every abbey was visited once a year by the abbot of the house on which it immediately depended.每一个修道院访问，每年进行一次，由住持的房子就立即靠。 Cîteaux was visited by the four first fathers, that is to say, by the Abbots of La Ferté, of Pontigny, of Clairvaux, and Morimond. cîteaux访问量四个第一的父亲，这就是说，由方丈都很镧ferté ，蓬蒂尼，克莱尔沃， morimond 。
"The Visitor", say the ancient statutes, "will urge the Religious to greater respect for their Abbot, and to remain more and more united among themselves by the bonds of mutual love for Jesus Christ's sake . . . The Visitor ought not to be a man who will easily believe every one indiscriminately, but he should investigate with care those matters of which he has no knowledge, and, having ascertained the truth, he should correct abuses with prudence, uniting his zeal for the Order with his feelings of sincere paternal affection. On the other hand, the Superior visited ought to show himself submissive to, and full of confidence in, the Visitor, and do all in his power to reform his house, since one day he will have to render an account to the Lord. . . [The Abbot] will avoid both before the Visitor and after his departure everything that will have the appearance of revenge, reproach or indignation against any of them" [sc. "旅客" ，说古代章程" ，将促请宗教更好地尊重他们的住持，并继续留越来越多的美国之间，由债券的互爱为耶稣基督的缘故… … 。游客，不应该被一个人很容易，相信每一个盲目的，但他应该调查与照顾那些事项，而他却毫不知情，而且，在查明真相，他就应该正确的行为，为慎重起见，团结他的热情，为社会治安能感受到他的真诚家长式的感情。另一方面，强势参观应该查看自己顺从，并充满了必胜的信心，游客，并尽力在他的权力，改革他的房子，因为有一天，他将不得不提供一个帐户转入主… … 。 [住持]会避免这两个前旅客及他离职后，一切都将有露面的报复，责备或愤慨，对他们任何人" [资深大律师。 his subjects].他的主体] 。 If the visitor should act against prescriptions, he was to be corrected and punished according to the gravity of his fault by the abbot who was his superior, or by another abbot, or even by the general chapter.如果游客的行为应该对药方，他将予以纠正和处罚根据的严重性，他的错，由住持谁是他的上司，或由另一住持，甚至由一般的篇章。 Likewise, the abbot visited should know that he would become grievously culpable before God by neglecting the regular form of visit, and that he would deserve to be called to account by his "Father Immediate" or by the general chapter.同样，住持访问应该知道，他将成为严重罪责上帝面前所忽略定期形式的访问，他会和值得被称为交代他的"父亲立即"或由一般的篇章。 Thus everything was foreseen and provided for the maintenance of good order and charity and for the preservation of the unity of observance and spirit.因此，一切事情都预见到，并提供为维持良好的秩序和慈善事业，为维护团结，遵守和精神。 "No one then ought be astonished", says the author of "Origines Cistercienses", "to find in the Cistercian abbeys, during their Golden Age, so many sanctuaries of the most fervent prayer, of the severest discipline, as well as of untiring and constant labour. This explains also why, not only persons of humble and low extraction, but also eminent men, monks and abbots of other orders, doctors in every science and clerics honoured with the highest dignities, humbly begged the favour of being admitted into the Order of Cîteaux." "没有人那么应该感到惊讶" ，说"的作者origines cistercienses " " ，以了解在修道院中的修道院，在他们的黄金年龄，所以很多圣地的最热切的祈祷，最严厉的纪律，以及作为不知疲倦不断劳动，这也解释了为什么，而不是只有人的谦虚和低开采，而且杰出的男子，僧侣和方丈都很的其他命令，医生在每一个科学和神职人员荣幸与最高尊贵，低声下气乞求赞成被获准进入该命令的cîteaux " 。 Thus it was during this period that the order produced the greatest number of saints, blessed, and holy persons.因此，他在此期间，该命令产生的数量最大的圣人，有福了，圣洁的人。 Many abbeys -- such as Clairvaux, Villiers, Himmerod, Heisterbach, etc. -- were so many nurseries of saints.许多修道院-如克莱尔沃，汉塞尔， h immerod， h eisterbach等-这么多托儿所的圣人。 More than forty have been canonized by the Holy See. 40多个被册封的，由罗马教廷。 The Order of Cîteaux constantly enjoyed the favour of the Holy See, which in numerous Bulls bestowed upon the Cistercians the highest praise, and rewarded with great privileges their services to the Church.该命令的cîteaux不断得到赞成，教廷，而在众多的公牛赋予cistercians最高赞誉，并给予奖励怀着极大的特权，他们的服务给教会。 They enjoyed the favour of sovereigns, who, having entire confidence in them, entrusted to them, like Frederick II, important delegations; or, like Alphonsus I of Portugal, placed their persons and kingdoms under the care and protection of Our Lady of Clairvaux; or again, like Frederick II, feeling themselves near the point of death, wished to die clothed in the Cistercian habit.他们享受了赞成的统治者，如事先整他们的信任，委托给他们，像冯检二，重要的代表团，或像阿，我葡萄牙，置于其个人和演义的关怀下，并保护我们的夫人克莱尔沃;或再像冯检二，感觉自己近一点的死因，希望模具丰衣足食，在修道院中的习惯。
The Cistercians benefited society by their agricultural labours.该cistercians社会受益，他们的农业劳动力。 According to Dr. Janauscheck, "none but the ignorant or men of bad faith are capable of denying the merited praises which the sons of St. Benedict have received for their agricultural labours throughout Europe, or that this part of the world owes to them a greater debt of gratitude than to any other colony no matter how important it may be."据叶文janauscheck ， "没有，但无知者或男性不真诚有能力的否定，值得赞誉，其中儿子的圣本笃已收到其农业劳动力在整个欧洲，或者说，这部分的世界欠他们一个更大的感激，比任何其他殖民地，无论多么重要，它可以" 。 They also conferred great benefits on society by the exercise of Christian charity.他们还赋予了巨大好处，对社会所行使的基督教慈善机构。 By means of their labours, their economy, their privations, and sometimes owing to generous donations which it would be ungrateful to despise, they became more or less rich in the things of this world, and expended their wealth upon the instruction of the ignorant, the promotion of letters and arts, and the relief of their country's necessities.通过他们的劳动，其经济状况，他们privations ，有时由于慷慨捐输，它会忘恩负义，以鄙视，反而成为了较为丰富的东西，这个世界上，并花费了他们的财富后，指示无知，促进信和艺术，以及纾缓他们的国家的必需品。 Caesarius of Heisterbach speaks of a monastery in Westphalia where one day all the cattle were killed, the chalices and books pledged as security, in order to relieve the poor.凯撒的heisterbach讲的一个修道院，在威斯特伐利亚那里一天所有牛只死亡， chalices和书籍承诺作为担保，以减轻贫困。 The Cistercian abbeys had a house for the reception of the poor, and an infirmary for the sick, and in them all received a generous hospitality and remedies for the ills of soul and body.该修道院修道院有一所房子，为酒会的穷人，疗养院，为病患者，并在他们都收到了慷慨好客和补救办法的弊端，灵魂与身体。
Intellectual labour had also its place in the life of the Cistercians.智力劳动了，还发生在生活中的cistercians 。 Charles de Visch, in his "Bibliotheca Scriptorum Sacri Ordinis Cisterciensis", published in 1649, devotes 773 historical and critical notices to authors who belonged to the Cistercian Order.查尔斯德visch ，在他的"图书馆scriptorum sacri ordinis cisterciensis " ，发表于1649年，用了773的历史和批判告示，以作者的人属于这个修道院秩序。 Even in the very first period, St. Stephen Harding left a work on the Bible which is superior to anything of its kind produced by any contemporary monastery, not excepting Cluny.即使是在非常时期，首先，圣士提反哈丁留下了工作，对圣经这是上级的任何事情，其产生的任何当代修道院，而不是除cluny 。 The Library of Dijon preserves the venerable manuscript of St. Stephen, which was to serve as a type for all Cistercian Bibles.图书馆的第戎保存了历代手稿，圣士提反湾，它是作为一类为所有的修道院圣经。 The Cistercian libraries were rich in books and manuscripts.该修道院图书馆丰富的书籍和手稿。 Nor did the sons of St. Bernard neglect the fine arts; they exercised their genius in building, contributed powerfully to the development and propagation of the Romanesque and the Gothic architecture throughout Europe, and cultivated the arts of painting and engraving.也没有儿子的圣伯纳德忽视美术，他们行使自己的天才，在建设，贡献有力的发展和繁殖的罗马式和哥特式建筑在整个欧洲，并培养出艺术的绘画和雕刻。
III.三。 THE DECLINE (1342-1790)下降（ 1342年至1790年）
The decadence of the order was due to several causes, the first of which was the large number of monasteries, often-times situated in the most widely distant countries, which prevented the "Fathers Immediate" from making the regular visits to all the houses of their filiations, while some of the abbots could not assist every year at the general chapter.颓废的命令，是由于几个原因，其中第一个是大量的寺庙，就是人们常说的时代坐落在最广泛的遥远的国家，它防止了"父亲立即"作定期探访，所有的房子的他们filiations ，而有的人的方丈都很有可能帮助不大，每年的总章。 Some were also found who, seeing themselves thus sheltered from the remonstrances and the punishments either of the general chapter or of the visitor, permitted abuses to creep into their houses.有些人还发现，他们看到自己的庇护，因此从remonstrances和惩罚的任何一个普通章节或对旅客，允许被滥用，以打入自己的住宅。 But the principal cause of the decline of the order (which is based on unity and charity) was the spirit of dissension which animated certain superiors.但主要的原因衰落的命令（这是基于对他们的团结和慈善事业）正是本着这样的纠纷，其中动画一定的上司。 Some abbots, even not far from Cîteaux, explained in a particular sense, and that adapted to their own point of view, certain points of the Charter of Charity.一些方丈都很，甚至不远处cîteaux解释，在特定意义上，并适应他们自己的角度来看，某些要点宪章的慈善机构。 The solicitude of the Roman pontiffs themselves who tried to reestablish harmony among the superiors, was not always successful.关怀罗马教宗自己的人试图重新树立和谐的上司，并不总是成功的。 And yet at that time there were found some courageous and determined monks who became reformers, and even founded new congregations which were detached from the old trunk of Cîteaux.然而，在那个时候，有发现了一些勇气和决心僧侣成为改革者，甚至创建了新的毕业典礼，其中被抽离，从旧的主干cîteaux 。 Those congregations which then severed their union with Cîteaux, but which no longer exist at the present time, are:这些教友，然后割断他们的联盟与cîteaux国家，但它们已不再存在，在目前这个时间，分别是：
The Congregation of the Observance of St. Bernard of Spain, founded by Dom Martin de Vargas, in 1425, at Monte Sion near Toledo; The Congregation of St. Bernard of Tuscany and of Lombardy, approved by Alexander VI (1497); the Congregation of Portugal, or of Alcobaca, founded in 1507; the Congregation of the Feuillants, founded by John de la Barriere in 1563, which spread into France and Italy, the monasteries of Italy, however, eventually detaching themselves from those of France to form the Congregation of the Riformati di San Bernardo; the Congregation of Aragon, approved by a Bull of Paul V (1616); the Congregation of Rome, or of Central Italy, created by a Decree of Gregory XV in 1623; the Congregation of Calabria and Lucania, established by Urban VIII in 1633, and to which was united the old Congregation of Flore, which had for its founder Blessed Joachim surnamed "the Prophet".会众的庆祝圣伯纳德的西班牙，成立由DOM的马丁德巴尔加斯，在1425年，在蒙地附近的锡永托莱多;聚集的圣伯纳德的托斯卡纳和伦巴第，批准由Alexander六（ 1497 ） ;众葡萄牙，或alcobaca ，创立于1507年;聚集了feuillants ，成立由约翰德香格里拉barriere在1563年，蔓延到法国，意大利等寺庙的意大利，但最终拆卸自己从那些法国形成聚集了riformati迪圣贝尔纳;聚集的阿拉贡，批准牛市的保五（ 1616年） ;聚集罗马，还是意大利中部，创造了一项法令的格雷戈里十五，在1623个;聚集的卡拉布里亚和lucania成立了由市区八，在1633年，并以这是美国旧聚集flore ，这为它的创办人有福了约阿希姆姓"先知" 。
Together with the congregations which separated from Cîteaux there were five or six others which, while remaining subject to the jurisdiction of the parent house, were legislated for by provincial or national chapters.随着毕业典礼，其中脱离cîteaux有五，六个其他人，其中，而其余受管辖的父母家，分别制定了省级或全国的章节。 Chief among these congregations were those of Northern Germany, the Strict Observance, and La Trappe.其中最主要的毕业典礼是那些对德国北部，严格遵守，和La Trappe ; 。 The Congregation of Northern Germany was erected in 1595 by Nicholas II (Boucherat), Abbot of Cîteaux, at the desire of Pope Clement VIII, in the monastery of Furstenfeld.聚集德国北部建于1595年，由尼古拉二世（布舍拉） ，住持cîteaux ，在欲望的教皇克莱门特八，在修道院的furstenfeld 。 It comprised four provinces ruled by the abbots, vicars of the general.它包括四个省份裁定由方丈都很， vicars的一般。 It counted twenty-two abbeys, only three of which survived the revolutionary tempest, and now form part of the Common Observance of Cîteaux, as the Cistercian province of Austria-Hungary.它计数22修道院里，只有3个，其中幸存的革命风暴，而现在的一部分，共同遵守cîteaux ，由于修道院省的奥匈帝国。 The Congregation of Strict Observance, resulting from the efforts for reform of the Abbots of Charmoye and Châtillon, was established at Clairvaux by Denis Largentier, abbot of this monastery (1615).众严格遵守，导致从改革努力的方丈都很的charmoye和châtillon ，成立于克莱尔沃由丹尼斯largentier ，住持这寺（ 1615 ） 。 The Abbot of Cîteaux, Nicholas Boucherat, approved the reform and permitted it to hold special assemblies and to choose a vicar-general with four assistant generals.住持cîteaux ，尼古拉布舍拉，核准改革，并允许它举行特别集会，并选择一个副主教干事四名助理将军。 The general chapter of Cîteaux in 1623 praised it highly, Cardinal Richelieu became its protector, and the popes gave it encouragement.一般章cîteaux 1623盛赞这一高度，枢机richelieu成为它的保护者，以及教皇给予鼓励。 In 1663 it received an important member in the person of Abbot de Rancé, who introduced the Strict Observance into the Abbey of La Trappe in the Diocese of Séez, adding to it other very severe practices.在1663年，它收到的一个重要成员，在人的住持德rancé发言，他介绍了他们严格遵守进入修道院的La Trappe ;在教区séez ，以便加入其他非常严重的行为。
The abbeys which did not respond to the appeal of Martin de Vargas, of Denis Largentier, or of Abbot de Rancé, formed an observance which Pope Alexander VII, in his Bull of 19 April, 1666, named Common, to distinguish it from the Strict Observance, from which in reality it differed only in the use of meat and similar articles of food three times a week, a use certainly contrary to the rule of perpetual abstinence which obtained in the early days, but which the religious wars and other evils of the times in a measure rendered necessary.该修道院，其中并没有回应上诉马丁德巴尔加斯，丹尼斯largentier ，或住持德rancé ，形成了一个遵守其中教皇亚历山大第七，在他的公牛， 1666年4月19日被命名为共同的，以区别于从严格纪念活动，由这实际上，它不同于仅在使用肉类及类似物品的食品，每周3次，用肯定有违法治的永恒禁欲取得，在早期天，但其中的宗教战争和其他的祸害时代在一项措施，提供必要的。 Mention should be made of two other reforms: that of Orval in Luxemburg, by Bernard de Montgaillard (1605), and that of Septfons, in the Diocese of Moulins, by Eustache de Beaufort, in 1663.应该提到了其他两项改革：即orval在卢森堡，由伯纳德德蒙加亚尔（ 1605 ） ，以及对塞特丰，在该教区的冰臼群，由eustache德螺洲，在1663年。 The former numbered six monasteries, the latter did not extend beyond Septfons.前者编号为6个寺庙，后者并没有超出塞特丰。
The Strict Observance developed rapidly.严格遵守了迅速发展。 In a very short time it counted fifty-eight monasteries.在很短的时间内，它算58寺院。 At the death of Denis Largentier (1626), Etienne Maugier, who succeeded him, inspired it afresh.在死亡的丹尼斯largentier （ 1626 ） ，艾蒂安maugier ，接替他的，它激励着重新再来 From that time it aimed at a certain superiority to which it believed it had some claims, and was resolved, in case of meeting with any opposition, to withdraw from the jurisdiction of the General of Cîteaux.自那时起，其目的是在某一个优势，它认为它有一些索赔，并获得解决，在案件会见任何反对，要退出的管辖权一般的cîteaux 。 Hence arose quarrels and litigations which lasted forty years or more.因此出现了争吵和诉讼，历时40年或以上。 In 1632, at the request of the king (Louis XIII), Urban VIII continued the powers which Gregory XV had given ten years before to Cardinal De La Rochefoucauld for the reform of the monasteries of the kingdom. 1632年，在国王的要求（路易十三） ，城市第八续权力格雷戈里第十五了十年前，红衣主教de la Rochefoucauld先生为改革寺院的王国。 The cardinal heard only the Fathers of the Strict Observance, who persuaded him that no reform was possible without a return to the abstinence from meat.枢机只听到父亲的严格遵守，谁劝他说，没有改革就不可能恢复到吃斋。 He therefore passed a sentence in 1634 which derogated in many points from the ancient constitutions and the Charter of Charity, particularly in what concerned the jurisdiction of the Abbot of Cîteaux and of the four first fathers.因此，他通过了一句，在1634年，减损了，在许多共同点，从古代的宪法和宪章的慈善活动，特别是在关心什么管辖范围内的住持cîteaux和四个第一父亲。 The College of St. Bernard at Paris passed into the hands of the Strict Observance.该学院的圣伯纳德在巴黎通过成为手中的严格遵守。 The Abbot of Cîteaux, Peter de Nivelle, appealed to the sovereign pontiff.住持cîteaux ，彼得德nivelle ，呼吁有关主权的教宗。 The latter annulled the sentence of the cardinal in every point in which it was contrary to legitimate authority.后者无效一句枢机在每一个点，它违背了权力的合法性。 In the meanwhile Peter de Nivelle having resigned, the non-reformed, in the hope of escaping from the authority of Cardinal de la Rochefoucauld, elected Cardinal de Richelieu Abbot of Cîteaux.在此期间彼得德nivelle过辞职，不进行改革，希望逃避现实的权威枢机de la Rochefoucauld先生，当选为枢机主教德richelieu住持cîteaux 。 The cardinal applied the reform in his monastery.枢机运用改革在他的修道院。 Sustained by him, the reformed took possession of Cîteaux after having dispersed into other monasteries the professed religious of this monastery.持续的，由他说，对于改革，占有了cîteaux后分散到其他寺庙的宗教自称这个修道院。 At the death of Richelieu the expelled monks assembled at Dijon, 2 January, 1643, and elected to his place Dom Claude Vaussin, but the king vetoed the election; they voted again, 10 May, 1645, and gave all their voted to Claude Vaussin, while the reformed, to the number of only fifteen, voted for Dom Jean Jouaud, Abbot of Prieres in Britanny.在死亡的richelieu被驱逐的僧侣聚集在第戎， 1643年1月2日，选举产生了以他的位置DOM的克劳德vaussin ，但国王否决了选举，他们投反对票， 1645年5月10日，并给予其所有投票克劳德vaussin同时，改革后，人数只有15名，投赞成票的DOM让茹奥，住持prieres在britanny 。 On the 27th of November following, Innocent X sent his Bulls to Dom Claude Vaussin, and imposed silence on the reformed.关于11月27日之后，无辜的x派他的公牛到DOM克劳德vaussin ，并强加给沉默的改革。 February 1st, 1647, a Brief of the same pope re-established all matters in the condition in which they had been before the sentence of Cardinal de la Rochefoucauld. 1647年2月1日，一个简短的同时，教宗重新设立的所有事项，在条件中，他们已被前一句枢机de la Rochefoucauld先生。
The Strict Observance then tried to form an independent order under the authority of the Abbot of Prieres, and with this object in view raised new difficulties in relation to the question of abstinence.严格遵守，然后试图形成一个独立的命令的权力之下的住持prieres ，以及与这个对象鉴于提出了新的困难，在有关问题上的禁欲。 A Brief of Alexander VII, dated November, 1657, confirming the decision of Sixtus IV, in 1475, that abstinence from flesh meat was not essential to the rule, did not quiet their scruples.简短的亚历山大第七月11月， 1657年，并确认将此项决定Sixtus的四，在1475年，即禁欲，从肉的肉是没有必要的规则，不安静，他们顾忌。 Finally, 26 January, 1662, the same pope interfered in a decisive manner by inviting the two parties to appear at the Court of Rome.最后， 1662年1月26日，同样的干预教宗在果断地邀请缔约双方将出现在该法庭的罗马。 The Common Observance sent Claude Vaussin; the Strict Observance, Dom George, Abbot of Val-Richer; La Trappe, Abbot de Rancé.共同遵守送往克劳德vaussin ;严格遵守， DOM的乔治，住持缬氨酸-富裕;香格里拉Trappe ; ，住持德rancé 。 On the 19th of April, 1666, appeared the Bull "In Suprema", which put an end to the divisions.于1666年4月19日，出现了牛市" ，在suprema " ，从而结束了该师。 It recommended that the visits be regularly and strictly made, that monks should live in the monasteries, and that the general chapters should be held every three years.它建议说，访问经常化，并严格，那和尚住在寺院，并说，总章，应每三年举行一次。 It restored the night silence, poverty in apparel, and monastic tonsure.它恢复了夜的沉默，贫穷，在服装，寺院剃度。 It maintained the use of meat where that already obtained, and recommended the religious who had made the vow of abstinence to be faithful to it.它坚持使用肉类那里已经得到了，并建议宗教界人士做出了发誓禁欲，以忠实于它。 The Strict Observance remained under the jurisdiction of the Abbot of Cîteaux.严格遵守依然管辖下的住持cîteaux 。 This constitution was accepted by the general chapter of 1667, which was held at Cîteaux, in spite of protests from the opponents, and in particular of Abbot de Rance, and the new reform was put into force in all the monasteries of France, where the number of monks was sufficient.这一宪法是在接受一般的篇章1667年，这是举行cîteaux ，尽管抗议的反对者，尤其是住持德大获全胜，而新的改革付诸武力，在所有寺庙的法国，那里有多少僧人就足够了。
During the eighteenth century, however, there was introduced into the Order of Cîteaux, as into almost all the great religious families, a pernicious licence of thought and morality.在十八世纪，不过，被引入到秩序cîteaux ，到几乎所有伟大的宗教家庭，一个恶毒牌照的思想和道德观。 New conflicts between the Abbot of Cîteaux and the abbots of the four first houses of filiation arose concerning the government of the order and their own jurisdiction.新的冲突之间的住持cîteaux和方丈都很上述四个第一房子的亲子关系出现了关于政府的议事程序和他们自己的管辖范围内。 In virtue of the liberties of the Gallican Church, the king and his council appointed a commission to restore order.在凭借自由的gallican教会，国王和他的议会任命了一个委员会，以恢复秩序。 A new collection of statutes was drawn up, but these were not definitively adopted until 1786.新收集的法规制定，但这些都不能确切地通过，直到1786年。 The general chapter of that year finally agreed among themselves and adopted the new statutes on the eve of the French Revolution.一般章说，今年终于同意在它们之间，并通过了新章程，对即将到来的法国大革命。 The political and religious disturbances which then and at the commencement of the nineteenth century troubled France and Europe almost ruined this venerable order.政治和宗教骚乱，而当时并展开19世纪困扰法国和欧洲几乎毁了这个古老的秩序。 When the National Convention, by the decree of 13 February, 1790, secularized all the religious houses of France, the Order of Cîteaux had in France 228 monasteries, with 1875 religious; 61 of these houses, with 532 religious, were in the filiation of Cîteaux; 3, with 33 religious, in that of La Ferté; 33, with 171 religious, in that of Pontigny; 92, with 864 religious, in that of Clairvaux; and 37, with 251 religious, in that of Morimond.当国民大会，由该法令的1790年2月13日，世俗化，所有宗教的房子法国，秩序cîteaux曾在法国228个寺庙，与1875年的宗教; 61的房子， 532宗教，在亲子关系的cîteaux ; 3 ，与33宗教，在这方面的La ferté ; 33 ，与171个宗教，在这方面的蓬蒂尼; 92 ，与864名宗教，在这方面的克莱尔沃;三十七岁，与251个宗教，在这方面的morimond 。 The sixty-second and last Abbot of Cîteaux, Dom François Trouvé, having lost all hope of saving his monastery, begged Pius VI to transfer all his powers to Robert Schlecht, Abbot of Salsmansweiler, of the Congregation of Northern Germany, so that the remnants of the ancient corporation of Cîteaux might still have a ruler.第六十一届和去年的住持cîteaux ， DOM的弗朗索瓦trouvé ，失去了所有的希望，救了他的寺庙，乞求比约六，以转移他的所有权力，以罗伯特schlecht ，住持salsmansweiler ，会众的德国北部，使残余该古公司的cîteaux仍可能有一个统治者。
From France the hatred of religion passed with the arms of the usurpers into Belgium, Switzerland, Italy, and other countries, and there continued the work of destruction.来自法国的仇恨的宗教通过与武器的篡夺者进入比利时，瑞士，意大利和其他国家，并有继续工作的毁灭。 By an imperial veto of the 25th of February, 1803, and a decree of the Prussian Government of the 28th of April, 1810, all the monasteries of Germany were ruined.由一个帝国否决权的1803年2月25日，一项法令的普鲁士政府的1810年4月28日，各寺院的德国被破坏殆尽。 The abbeys of Portugal were abolished by a law of the 26th of May, 1834, those of Spain by the laws of the 25th of July and 11th of October, 1835, those of Poland disappeared before the decrees of the Russian and Prussian rulers.该修道院的葡萄牙废除了一项法律，对1834年5月26日，西班牙的，由法律，对7月25日和1835年10月11日，这些失踪波兰之前的法令，俄罗斯和普鲁士统治者。
IV.四。 THE RESTORATION (AFTER 1790)恢复（仅次于1790 ， ）
The reform inaugurated at La Trappe by Abbot de Rance, reviving the austerity and fervour of primitive Cîteaux, was maintained, almost intact, against difficulties of every kind, until the French Revolution.改革揭幕在La Trappe ;由住持德大获全胜，振兴经济紧缩和侃侃而谈的原始cîteaux ，是保持几乎不变，对各种困难时，直到法国大革命。 There were then at La Trappe seventy religious and a numerous and fervent novitiate.有，然后在La Trappe ;七十宗教和众多热切novitiate 。 When, on the 4th of December, a decree of the National Assembly suppressed the Trappists in France, Dom Augustin de Lestrange, then master of novices at La Trappe, authorized by his local superior and the Abbot of Clairvaux, set out with twenty-four of his brethren for Switzerland.时，就12月4日，一项法令，召开国民大会，镇压trappists在法国， DOM的奥古斯丁德莱斯特兰奇，那么硕士生手在La Trappe ;授权，由他的当地优势和住持克莱尔沃，订出24他的兄弟们，为瑞士。 The Senate of Fribourg permitted them to settle in Val-Sainte, 1 June, 1791.参议院的弗里堡允许他们去定居，在巴黎-圣， 1791年6月1日。 Pope Pius VI, by a Brief of 31 July, 1794, authorized the erection of Val-Sainte into an abbey.教宗比约六，由一个简单的1794年7月31日，授权竖立缬氨酸-圣成为一个修道院。 Dom Augustin was elected abbot on the 27th of the following November, and on the 8th of December of the same year, a solemn decree of the nuncio of the Holy See at Lucerne, executing the Brief of Pius VI, constituted Val-Sainte an abbey and the mother-house of the whole Congregation of Trappists. DOM的奥古斯丁被选为住持月27日的以下11月，并于12月8日的同一年，一个庄严的法令之爱的罗马教廷在卢塞恩，执行简单的比约六，构成缬氨酸-圣一个修道院和母亲所的全体会众的trappists 。 There the Rule of St. Benedict was observed in all its rigour, and at times its severity was even surpassed.有法治的圣本笃，被发现其所有的严谨性，而且有时其严重程度甚至超过。 Novices flocked thither.生手拥上去。 From Val-Sainte Dom Augustin sent colonies into Spain, Belgium, and Piedmont.从缬氨酸-圣奥古斯丁的DOM发送殖民地到西班牙，比利时和皮埃蒙特。
But the French troops invaded Switzerland in 1796.但法国军队入侵瑞士1796年。 Obliged to leave Val-Sainte, Dom Augustin, with his religious of both sexes, commenced two years of wanderings through Europe, during which period they gave to the world the spectacle of the most heroic virtues.被迫离开缬氨酸-圣， DOM的奥古斯丁，以他的宗教，不论男女，展开两年的wanderings通过欧洲，而在这段期间内，他们给向世界奇观的最英勇的美德。 In 1800 Dom Augustin returned to France, and two years later resumed possession of Val-Sainte. 1800年DOM的奥古斯丁回到了法国，两年后恢复藏缬氨酸-圣。 In 1803 he sent a colony of his religious to America under the direction of Dom Urbain Guillet. 1803年，他发出了一个殖民地，他的宗教，以美国的领导下， DOM的urbain guillet 。 In 1811, fleeing from the anger of Napoleon, who first favoured the Trappists and then suppressed all their monasteries in France and the whole empire, Dom Augustin himself left for America.在1811逃离愤怒的拿破仑，他首先赞成trappists然后压制其所有寺庙，在法国和整个帝国， DOM的奥古斯丁亲自前往美国。 In 1815, on the downfall of Napoleon, he returned immediately to La Trappe, while Dom Urbain Guillet established himself at Bellefontaine in the Diocese of Angers. 1815年，就灭亡的拿破仑，他回到立即到La Trappe ; ，而DOM的urbain guillet确立了自己在贝尔方丹在教区的愤怒。
During this imperial persecution, a schism took place in the Congregation of La Trappe.在这个帝国迫害，裂发生在聚集的La Trappe ; 。 The colony which Dom Augustin had sent from Val-Sainte into Belgium under the direction of Dom Eugene de Laprade, and which had settled first at Westmalle, and then at Darpheld in Westphalia, had abandoned the Rules of Val-Sainte to embrace those of de Rance.该殖民地的DOM奥古斯丁曾派出由缬氨酸-圣到比利时的指导下DOM的尤金德laprade ，并且已经解决了第一个在韦斯特马勒，然后在darpheld在威斯特伐利亚，已经放弃了规则的缬氨酸-圣拥抱那些德大获全胜。 It returned to France and occupied Port-du-Salut in the Diocese of Laval; Westmalle, restored in 1821, withdrew from the jurisdiction of Dom Augustin to form, five years later, the Congregation of Belgium.它返回法国，并占领港口-杜-拯救在教区拉瓦尔;韦斯特马勒，恢复于1821年，退出的司法管辖权的DOM奥古斯丁形成，五年之后，会众的比利时。
Dom Augustin died 16 July, 1827, at Lyons. DOM的奥古斯丁死于1827年7月16日，在里昂。 A Decree dated 1 October, 1834, confirmed two days later by Gregory XVI, united the different houses of Trappists in France in one congregation known as the Congregation of Cistercian Monks of Our Lady of La Trappe.一项法令的日期1834年10月1日证实，两天后，由格雷戈里十六世，美国不同的房子trappists在法国，在一众称为聚集的修道院僧侣的圣母香格里拉Trappe ; 。 The General President of the Order of Cîteaux is its head and confirms its abbots.一般总统的命令cîteaux是它的头部，并确认其方丈都很。 The four first fathers are the Abbots of Melleray, Port-du-Salut, Bellefontaine, and Gard.四个第一的父亲是方丈都很的melleray ，港口-杜-拯救，贝尔方丹和旅游性质。 The Rule of St. Benedict and the Constitutions of Cîteaux or those of de Rancé, according to the custom of each monastery, are observed.法治的圣本笃和宪法cîteaux或那些德rancé ，根据我的习惯，每一个修道院，得到遵守。 But with this diversity of observance, the union did not last long.但与此不同的纪念活动，该联盟并没有持续太久。 A pontifical Decree dated the 25 February, 1847, and granted at the request of the religious of each observance, divides the Trappist monasteries of France into two congregations: the Ancient Reform of Our Lady of La Trappe, which follows the Rules of de Rance, and the New Reform, which follows the Primitive Observance and is governed by the Charter of Charity. 1宗座法令日期1847年2月25日，并在批出的要求宗教界的相互遵守，划分特拉普寺庙的法国一分为二的毕业典礼：古代我国的改革夫人的La Trappe ; ，遵循相关规定的德大获全胜，和新的改革，这是继原始遵守和，是受联合国宪章慈善机构。 Already Westmalle in 1836 formed a distinct congregation known as the Congregation of Belgium.已经韦斯特马勒在1836年形成了鲜明的聚集称为聚集比利时。 There were then three distinct congregations of the Trappists.有那么三个不同教友的trappists 。
It was reserved for a later generation to see the most complete reform effected by the fusion of all the congregations into one order in unity of government and observance.这是预留作后人看到最完整的改革所作的融合，所有教友到一阶，团结的政府和庆祝活动。 On the first of October, 1892, at the desire of Leo XIII, a plenary general chapter was held in Rome, under the presidency of Cardinal Mazzella, delegated by the Cardinal Protector Monaco della Valetta.关于第一点，至十月， 1892年，在欲望的利奥十三世，全体会议一般章是在罗马举行的主持下，枢机mazzella ，授予枢机保护者摩纳哥della瓦莱塔。 The assembly lasted twelve days; the fusion was adopted; Dom Sebastian Wyart, Abbot of Septfons, who had taken the most active part in all the negotiations to effect this union, was chosen "General of the Order of the Reformed Cistercians of Our Lady of La Trappe".大会历时12天;聚变获得通过; DOM的塞巴斯蒂安wyart ，住持塞特丰，他们采取了最活跃的一部分，在所有谈判，对这个联盟，被选为"一般的秩序，改革后cistercians的圣母香格里拉Trappe ; " 。 Such was the name given to the order.这种被命名，以该命令。 A decree of the Sacred Congregation of Bishops and Regulars of 8 December, 1892, then a pontifical Brief of 23 March, 1893, confirmed and ratified the Acts of the chapter.一项法令的神圣聚集主教和常客的1892年12月8日，当时罗马教皇简介1893年3月23日证实，并批准了行为的一章。 On the 13th of August, 1894, the sovereign pontiff approved the new constitutions and the Congregation of Bishops and Regulars promulgated them on the 25th of the same month.对1894年8月13日，主权教宗批准了新宪法和会众的主教和颁布的常客，他们对25日同一个月。 In 1898, the 800th anniversary of the foundation of the order, the sons of St. Bernard again took possession of the ancient Abbey of Cîteaux.在1898年，第八百周年的立党之本，一声令下，儿子的圣伯纳德再次占有了这些古老的修道院的cîteaux 。 Dom Sebastian Wyart was elected abbot, and thus was restored the chain of abbots of Cîteaux which had been broken for 107 years. DOM的塞巴斯蒂安wyart当选为住持，从而恢复了链条的方丈都很的cîteaux已被打破，为107年。 It was then decided to suppress in the title of the order the words "Our Lady of La Trappe", the Abbey of La Trappe yielding the first rank to Cîteaux.当时决定镇压在标题中的命令改为"圣母的La Trappe ; "时，修道院的La Trappe ;高产第一级cîteaux 。 Finally, on the 30th of July, 1902, an Apostolic Constitution of Leo XIII solemnly confirmed the restoration of the order and gave to it the definite name of "Order of Reformed Cistercians, or the Strict Observance".最后，关于1902年7月30日，一个使徒宪法利奥十三世郑重确认了恢复国家的秩序，并给它的确切名称"命令的改革cistercians ，或严格遵守" 。 Dom Sebastian Wyart died 18 August, 1904. DOM的塞巴斯蒂安wyart死于1904年8月18日。 The general chapter, postponed that year until October, chose for his successor the Most Rev. Dom Augustin Marre, Abbot of Igny, and titular Bishop of Constance.一般章，即推迟到今年10月，选择了为他的继任者最牧师DOM的奥古斯丁马尔，住持igny ，名义上主教的人Constance 。
CONDITION OF THE ORDER IN 1908条件该命令于1908年
Several modern congregations must be mentioned which have been grafted on the old trunk of Cîteaux, and which, with some ancient monasteries that escaped the persecution of the close of the eighteenth century and the beginning of the nineteenth, form the Common Observance.几个现代教友必须一提的，其中已嫁接于老树干的cîteaux ，其中，与一些古代寺院逃脱迫害结束的第十八世纪交替之际，第十九，形成共同遵守。 Their mode of life corresponds to that of the Cistercians of the seventeenth century, whose mitigation was approved by Alexander VII in 1666.他们的模式生活对应时表示，在该cistercians的17世纪，其缓解批准亚历山大七，在1666 。 They are the Congregations of Italy, Belgium, Austria, and Switzerland, and the Congregation of Sénanque.他们是教友的意大利，比利时，奥地利和瑞士，以及聚集sénanque 。
1. 1 。 The Congregation of St. Bernard of Italy was formed in 1820 with the monasteries which remained of the Congregations of the Roman Province and of Lombardy, after Pius VII had been deprived of his States.众圣伯纳德的意大利成立于1820年，与寺院仍对教会的罗马省和伦巴第，后比约七，被剥夺了他的国家。 The congregation adopted the constitutions of the ancient Congregation of Tuscany and Lombardy.众通过了宪法中的古代聚集托斯卡纳和伦巴第。
2. 2 。 The Congregation of Belgium, formed in 1836, at Bornheim in the Diocese of Mechlin, by the religious who were expelled in 1797 from Lieu-Saint-Bernard-sur-l'Escaut, observe constitutions based upon the Brief of Alexander VII and the Cistercian Ritual.众比利时，成立于1836年，在bornheim在教区梅克林，由宗教界人士被驱逐在1797由代-圣-伯纳德- sur - l'escaut ，遵守宪法依据简短的亚历山大第七和修道院例行公事。 They were approved by the Holy See in 1846他们被批准，由罗马教廷于1846年
3. 3 。 The Cistercian Congregation of Austria and Hungary was formed in 1859 by the monasteries of Austria which had escaped from the Revolution and submitted to the President General of the Order of Cîteaux.该修道院聚集奥地利和匈牙利成立于1859年，由寺庙的奥地利已逃离革命，并提交给总统的命令cîteaux 。
4. 4 。 The Congregation of Switzerland was formed in 1806 by the three monasteries of Hauterive, Saint-Urbain, and Wettingen, remnants of the Congregation of North Germany.聚集瑞士成立， 1806年由三个寺庙的hauterive ，圣- urbain ， wettingen ，残留物聚集的北德国。 These monasteries having succumbed in 1841 and 1846, the Abbot of Wettingen, an exile in Switzerland, purchased, in 1854, the Benedictine monastery of Mehrerau on the Lake of Bregenz, to which the Holy See transferred all the privileges of Wettingen.这些寺庙有屈服于1841年和1846年，住持wettingen ，流亡瑞士，购买了，在1854年，本笃会修道院mehrerau对湖bregenz ，这是罗马教廷转移的一切特权wettingen 。 To this monastery was joined that of Marienstatt in the Diocese of Cologne in Nassau.本楚布寺的加入，即marienstatt在教区科隆在拿骚。
5. 5 。 The Congregation of Sénanque, or the Mean Observance, owes its origin to the parish priest, Luke Barnouin, who, with some associates, in 1849, attempted the religious life in the solitude of Our Lady of Calvary in the Diocese of Avignon, leaving that retreat in 1854, to take up his abode in the monastery of Sénanque, which he had purchased.聚集sénanque ，或意味着遵守，欠其原产地教区牧师，卢克巴努安，世卫组织，与一些同伙， 1849年，企图在宗教生活中，孤独的圣母calvary在教区的亚维农，留给务虚会在1854年时，考虑了他的居留权，在修道院的sénanque ，这是他购买的。 The new congregation, which, without returning to the primitive constitutions, did not adopt all the mitigations of later centuries, received the name of "Congregation of Cistercians of the Immaculate Conception".新的会众，其中，而无需返回原始章程，没有采取一切减轻后，百年来，收到"的名义聚集cistercians的圣母无染原罪" 。 It was incorporated in the Order of Cîteaux in 1857, and in 1872 transferred its seat to the ancient monastery of Lérins.它被纳入秩序cîteaux于1857年，并在1872年转入其所在地，以古老的修道院lérins 。 The constitutions of this congregation were approved by Leo XIII, 12 March, 1892.宪法中，这众获利奥十三世， 1892年3月12日。
When the pope, in 1892, undertook to unite in one order the three Congregations of La Trappe, His Holiness caused the Congregation of Bishops and Regulars to address a letter to the Cistercians of the Common Observance inviting them to join their brethren of the Reformed Observance of La Trappe.当教宗，在1892年，答应团结在一阶三个教区的La Trappe ; ，他的圣洁引起会众的主教和常客，解决了一封信给cistercians的共同遵守，邀请他们参加，他们兄弟的改革，遵守镧Trappe ; 。 But as the pope left them free, they preferred to retain their respective autonomies.但正如教宗给他们留下自由，他们宁愿保留各自的自主权。 Since that time the Order of Cîteaux is divided into two branches absolutely distinct; the Strict and the Common Observances.自那时起，该命令的cîteaux分为两个分支绝对分明;严格和共同纪念活动。 To these may be added the small Congregation of Trappists of Casamari in Italy, which has only three monasteries with about 45 members.这些可能会增加小众的trappists的casamari在意大利，其中只有3名寺庙与约45名成员。
The Order of Reformed Cistercians has (1908) 71 monasteries of men with more than 4000 subjects.该命令的改革cistercians已（ 1908年） 71所寺庙的男子用4000多科目。 In this number of houses are included the annexes which were founded in certain places to serve as refuges for the communities which had been expelled from France.在这个数字的房子，包括附件，其中成立于某些地方，以作为庇护所，为社区已被驱逐出法国。 These monasteries are distributed as follows: in France, 20; in Belgium, 9; in Italy, 5; in Holland, 5; in Germany, 3; in England, 3; in Ireland, 2; in Asia, 4; in Africa, 2; in America, 10; (4 in United States, 5 in Canada, and 1 in Brazil).这些寺庙的分布情况如下：法国， 20日在比利时， 9 ，在意大利， 5 ，在荷兰， 5 ，在德国， 3 ，在英格兰， 3 ，在爱尔兰， 2 ，在亚洲， 4 ，在非洲， 2 ，在美国， 10岁; （ 4 ，在美国， 5日在加拿大， 1人在巴西） 。 The Reformed Cistercians make profession of the Primitive Observance of Cîteaux, with the exception of a few modifications imposed by the Holy See at the time of the fusion.改革后cistercians作出专业的原始遵守cîteaux ，除一些修改由罗马教廷在时间的融合。 Their life is strictly cenobitical, that is to say, life in common in its most absolute form.他们的生命是严格cenobitical ，这就是说，生活在共同的，在其最绝对的形式。 They observe perpetual silence, except in cases of necessity provided for by the rule, or when express permission is granted by the superior.他们遵循的永恒的沉默，除在案件的必要性所规定的规则，或者当明确许可，是理所当然的，由上级。 Their day is divided between the Divine Office, agricultural and kindred labours, and free intervals for reading and study.他们每天分之间神圣的办公室，农业和骨肉劳动力，并免费为间隔时间阅读和学习。 The supreme authority of the order resides in the general chapter, which assembles every year at Cîteaux, from the 12th to the 17th of September, and is presided over by the abbot general.最高权威的命令居住在普通章，其中汇集了每年cîteaux ，从12日到9月17日，并主持了由住持一般。 When the general chapter is not in session, current and urgent matters are regulated by the abbot general aided by his "Council of Definitors".当一般章并未举行会议，目前和紧急事项的受住持一般资助他的"会definitors " 。
The abbot general, who is by right Abbot Cîteaux, resides in Rome (Via San Giovanni in Laterano, 95), with the procurator general and the five definitors of the order, of whom there are two for French-speaking countries, one for English-speaking, one for German, and one for Flemish.住持会议，他们是正确的住持cîteaux ，居住在罗马（途经圣乔瓦尼在laterano ， 95 ） ，总检察长和5个definitors该命令的人，其中有两名为法语国家，其中英语-而言，一是为德语，一为法兰德斯。 At the house of the abbot general are also the students whom the different houses of the order send to Rome to follow the course of studies at the Gregorian University.在众议院的住持一般也是学生，其中不同的房子该命令发送到罗马去，沿着这条路线走下去的研究，在阳历大学。 The Order of Reformed Cistercians has for its protector at Rome Cardinal Rampolla Del Tindaro.该命令的改革cistercians已为它的保护者在罗马枢机兰波拉删除tindaro 。
The four first houses, which replace the ancient Abbeys of La Ferté, Pontigny, Clairvaux, and Morimond, are La Grande Trappe in the Diocese of Séez, Melleray in the Diocese of Nantes, Westmalle in the Diocese of Mechlin, and Port-du-Salut in the Diocese of Laval.四个第一房子，取代古老的修道院的香格里拉ferté ，蓬蒂尼，克莱尔沃， morimond ，是香格里拉大Trappe ;在教区séez ， melleray在教区南特，韦斯特马勒在教区梅克林，及港口-杜-拯救在教区的拉瓦尔。 The abbots of these four houses every year visit the mother-house at Cîteaux.该方丈都很有这4个房子，每年参观婆婆家在cîteaux 。 The other houses are visited regularly every year by the abbots of the houses on which they immediately depend.其他房子参观，定期每年由方丈都很的房子对他们立即依赖。
The actual condition of the Common Observance is as follows: The Congregation of Italy has five monasteries (two of them in Rome, at Santa Croce in Gerusalemme, and at San Bernardo alle Terme) and about 60 members.实际的状况，以及共同遵守的是以下几种：聚集意大利有五个修道院（其中两人在罗马，在圣克罗齐在gerusalemme ，并在圣贝尔纳人员alle terme ）及约60名议员组成。 The Congregation of Belgium has two monasteries (Bornheim and Val-Dieu), with 63 members.会众的比利时有两个修道院（ bornheim和Val - Part - Dieu ） ，其中63个成员。 The Congregation of Austria, the most powerful, has 12 monasteries, with 599 religious.会众的奥地利，最强大的国家，有12个寺庙，与599名宗教。 The Congregation of Switzerland has three monasteries, with 171 members.聚集瑞士有三个寺庙，与171个成员。 Lastly, the Congregation of Mean Observance of Sénanque, which, since the Waldeck-Rousseau Laws of 1901, has lost Sénanque, Fontfroide, and Pont-Colbert, now has but two houses, with about 102 members.最后，会众的意思遵守sénanque ，其中，自瓦尔德克-卢梭的法律， 1901年，已失去sénanque ， fontfroide ， pont - colbert ，现在有，但两所房子，大约有102名成员。 The Cistercians of the Common Observance in 1900 elected as their general Dom Amedeus de Bie, of the Congregation of Belgium.该cistercians的共同遵守，在1900年当选为一般家庭amedeus德别，聚集比利时。 He has for assistants the vicars-general of the five congregations.他为助手的vicars干事的五个教会。
The Order of Cîteaux has produced a great number of saints and has given two popes to the Church, Eugene III, a disciple of St. Bernard, and Benedict XII.该命令的cîteaux制作了大量的圣人，并给予两个教皇对教会，尤金三，弟子的圣伯纳德，本笃十二。 It has also given the Church forty cardinals, five of whom were taken from Cîteaux, and a considerable number of archbishops and bishops.它同时也给教会第四十五红衣主教，其中5名都是从cîteaux ，以及相当数量的大主教和主教。 The Cistercians of all observances have no less enlightened the Church by their teachings and writings, than edified it by the sanctity of their lives.该cistercians所有纪念活动没有那么开明的教会，他们的教义和著作，比薰陶它的神圣不可侵犯的生命。 Among great teachers may be cited St. Bernard, the Mellifluous Doctor and the last of the Fathers of the Church, St. Stephen Harding, author of the "Exordium Cisterciensis Coenobii", of the "Charter of Charity", etc. Then follow Conrad of Eberbach (Exordium Magnum Ordinis Cisterciensis); Ælred, Abbot of Rieval (Sermons); Serlon, Abbot of Savigny (Sermons); Thomas of Cîteaux (Commentary on the Canticle of Canticles); Caramuel, the Universal Doctor, author of a Moral Theology very much esteemed, whom St. Alphonsus Liguori calls "the prince of Laxists"; Caesarius of Heisterbach (Homilies, "Dialogus Miraculorum", etc.); Manrique (Cistercian Annals in vols. folio); Henriques (Menologium Cisterciense); Charles de Visch (Bibliotheca Scriptorum Sacri Ordinis Cisterciensis); the Abbot de Rance ("De la sainteté et des devoirs de la vie monastique", "Eclaircissements sur le même traité", "Méditations sur la règle de Saint-Benoît", etc.); Dom Julien Paris ("Nomasticon Cisterciense" in fol., Paris, 1664), Dom Pierre le Nain, sub-prior of La Trappe ("Vie de l'Abbé de La Trappe", "Essai de l'histoire de Cîteaux", 9 vols., Paris, 1690-97); Sartorius ("Cistercium bis-tertium", Prague, 1700, and others. In the nineteenth century it suffices to mention among a great many writers belonging to both Observances: Dr. Leopold Janauscheck (Originum Cisterciensium tom. I, Vienna, 1877 -- the author died before he was able to commence the second volume), Dom Hugues Séjalon, monk of Aiguebelle (Annales d'Aiguebelle, 2 vols. and a new edition of the "Nomasticon Cisterciense" of Dom Paris, Solesmes, 1892).中大教师可引圣伯纳德， mellifluous医生和最后的，教会的神父，圣士提反哈丁，作者的" exordium cisterciensis coenobii " ， "宪章的慈善机构"等，然后沿着康拉德对eberbach （ exordium马格兰ordinis cisterciensis ） ; ælred ，住持rieval （布道） ; serlon ，住持的萨维尼（说教） ，托马斯的cîteaux （评论canticle的canticles ） ; caramuel ，世界医生，作家的一个道德神学十分尊敬，其中圣阿方liguori称为"王子laxists " ;凯撒的heisterbach （颂歌， " dialogus miraculorum "等） ;曼里克总统（修道院史册上卷页码） ; henriques （ menologium cisterciense ） ;查尔斯德visch （书目scriptorum sacri ordinis cisterciensis ） ;住持德大获全胜（下称"德香格里拉等sainteté万devoirs德生命monastique " ， " eclaircissements sur le m阭e traité " ， " méditations sur香格里拉règle德圣- benoît "等） ; DOM的朱利安巴黎（ " nomasticon cisterciense "接下来，巴黎， 1,664个） ， DOM的皮埃尔勒祝年，分前，中La Trappe ; （ "百舸争流德l' abbé德香格里拉Trappe ; " ， " essai德l' ，历史学德cîteaux "第9卷，巴黎， 1690年至1697年） ;缝匠肌（ " cistercium双tertium " ，布拉格， 1700 ，和其他人，在十九世纪，它足以遑论其中一个伟大的作家很多，属于双方纪念活动：博士利奥波德janauscheck （ originum cisterciensium汤姆，我，维也纳， 1877年-作者逝世前，他才能够展开第二卷） ， D OM的h uguess éjalon，和尚的a iguebelle（年鉴- ai guebelle，2卷，以及新版的" n o masticonci sterciense "的DOM的巴黎，索莱姆， 1892 ） 。
CISTERCIANS IN AMERICA cistercians在美国
The establishment of the Cistercians in America is due to the initiative of Dom Augustin de Lestrange.设立该cistercians在美国，这是由于该倡议的DOM的奥古斯丁德莱斯特兰奇。 He was born in 1754, in the castle of Colombier-le-Vieux, Ardèche, France, the son of Louis-César de Lestrange, an officer of the household of Louis XV, and of Jeanne-Pierrette de Lalor, daughter of an Irish gentleman who had followed in 1688 James II in his exile.他出生于1754年，在城堡的colombier -乐vieux ， ardèche ，法国，儿子路易-塞萨尔德莱斯特兰奇，建立了军官的家庭中的路易十五，和珍妮-皮埃雷特德lalor ，女儿的一名爱尔兰君子人随后在1688年詹姆斯二世在他流亡国外。 Dom Augustin was master of novices at La Trappe when the Revolution burst forth, and upon the suppression of the religious orders he sought refuge at Val-Sainte in Switzerland, with twenty-four of his brethren. DOM的奥古斯丁是师父的生手在La Trappe ;当革命迸发，一经镇压宗教命令他寻求庇护，在缬氨酸-圣在瑞士， 2004年他的兄弟。 Driven from Val-Sainte by the French troops, these religious wandered over the whole of Europe, going even into Russia.被赶出缬氨酸-圣由法国军队，这些宗教洪荒超过整个欧洲，甚至去到俄罗斯。 (See above under III. The Decline.) （见上述三下降） 。
Dom Augustin at length resolved to send a colony of Cistercian Trappists to America, where he saw much good to be done. DOM的奥古斯丁在长度决心派遣一个殖民地的修道院trappists到美国，在那里他看到了许多很好的工作需要做。 Already in 1793, seeing novices flocking to Val-Sainte, he had directed to Canada a part of his religious under the guidance of Father John Baptist.已经在1793年，看到生手涌向缬氨酸-圣，他已指示，以加拿大的一部份，他的宗教的指引下，父亲约翰浸会。 But at Amsterdam this colony found itself prevented by political troubles from departing, and divided into two bands, one of which settled at Westmalle in Belgium, while the other went to England and established itself at Lulworth in Dorsetshire, in the very place where formerly there had existed a Cistercian abbey which was destroyed by Henry VIII.但在阿姆斯特丹这个殖民地发现自己阻止政治上的麻烦，从离境，并分为两个阶，其中收于韦斯特马勒在比利时，另一人则到英格兰和确立自己在lulworth在多塞特郡，在非常的地方，以前有已存在的修道院修道院被摧毁的亨利八世。 Dom Augustin, however, had not given up the idea of an American foundation. DOM的奥古斯丁，不过，并没有放弃这个想法的一个美国基金会。 In 1802 he charged Dom Urbain Guillet to carry out his intentions in this regard.在1802年，他被控的DOM urbain guillet进行他的意图，在这方面的工作。 Dom Urbain, born at Nantes, in 1766, the son of Ambroise Augustin Guillet, Knight of Malta, and of Marie-Anne Le Quellec, entered La Trappe in 1785, and was the last to pronounce his vows in that monastery when the Revolution burst forth. DOM的urbain ，出生于南特， 1766年，儿子的ambroise奥古斯丁guillet ，奈特的马耳他和玛丽-安妮乐凯莱克，进入香格里拉Trappe ;在1785年，又是最后宣告他的誓言在这修道院当革命爆裂提出的。 He assembled 24 religious, lay brothers, and members of the third order (an institution of Dom Augustin de Lestrange), and sailed from Amsterdam, 24 May, 1802, on board of the Sally, a Dutch vessel flying the American flag to avoid the risks of war -- for Holland was at the time an ally of France, and a conflict was imminent between that country and England.他组装24宗教，奠定兄弟及其他成员三阶（一个机构的DOM的奥古斯丁德莱斯特兰奇） ，并仍能从阿姆斯特丹， 1802年5月24日，船上的萨利，一名荷兰一艘悬挂美国国旗，以避免危险的战争-荷兰当时的盟友，法国，并在冲突即将之间该国和英格兰。
The Sally entered the port of Baltimore, on the 25th of September, after a voyage of four months, having been hindered by contrary winds, and having gone out of her course to avoid English cruisers.该萨利进入港口的巴尔的摩，对9月25日，经过远航的四个多月中，已受到阻碍，相反的大风，在经历过了，她当然要避免英语巡洋舰。 Dom Urbain and his companions were received at St. Mary's Seminary, which was under the direction of the Sulpicians, to whose superior, the venerable M. Nagot, then eighty-five years of age, the Cistercian immigrants had letters. DOM的urbain和他的同伴们共收到圣玛丽修道院，这是指导下的sulpicians ，其性能优越，历代米纳戈，然后八十五年的时代，修道院移民的信。 At that time St. Mary's College possessed several eminent professors, and among these was M. Flaget, who later became Bishop of Bardstown, and then of Louisville, and who, in 1848, was to receive in Kentucky the religious who left Melleray to found Gethsemane.当时圣玛丽学院拥有若干著名教授，并在这些被米弗拉格特，后来成为主教bardstown ，然后路易斯维尔，是谁，在1848年，是接收在肯塔基州宗教界人士离开melleray以发现gethsemane 。 About fifty miles from Baltimore, between the little towns of Hanover and Heberston was a plantation known as Pigeon Hill, which belonged to a friend of the Sulpicians.约五十公里的巴尔的摩之间，小城镇的汉诺威和heberston是一个种植园被称为鸽子山，其中属于他的朋友的sulpicians 。 Being absent for some years, he left them the power of disposing of it as they should deem proper.缺席一些年来，他给他们留下的权力处置它，因为他们认为应适当。 This large and beautiful residence was well provided with provisions by the goodness of the Sulpicians.这个大而美丽的官邸，以及所提供的规定，由善良的sulpicians 。 In the woods near by were found all kinds of wild fruits.在树林附近被发现的各种野果。 The Trappists installed themselves at Pigeon Hill.该trappists安装了自己在鸽子山。 M. de Morainvilliers, a French emigrant, a native of Amiens and pastor of St. Patrick's church, Baltimore, used his influence with his parishioners to procure for the newly-arrived community the aid necessary for their establishment.米德morainvilliers ，一位法国移民，土生土长的亚眠和牧师的圣派翠克教堂，巴尔的摩，用自己的影响力，他的教区居民采购，为新来港社区援助有必要为他们设立的。 But everything was dear in the country, and the money which Father Urbain had destined for the purchase of land did not even suffice for the support of his community.但都遭到亲爱的，在国家和金钱，而父亲urbain已经注定，用于购买土地，甚至没有足够的支持，他的社区。 Eighteen months had already passed since the arrival of the colony at Pigeon Hill, and the true foundation had not yet been begun. 18个月已经过去了，到来的殖民地，在鸽子山，和真实的基础尚未开始。 Dom Urbain had not accepted any of the land which had been offered to him. DOM的urbain没有接受过任何的土地已经提供给他。 Moreover, the proximity of Baltimore was a frequent source of desertions among the young people of the third order.此外，邻近的巴尔的摩市是一个经常的来源开小差其中年轻人的三阶。
About the beginning of 1805 Dom Urbain heard Kentucky spoken of.关于开始1805年的DOM urbain听到肯塔基评价。 Its climate was represented to him as more temperate, and its soil more fertile.其气候派给他更多的温带地区，其土壤更加肥沃。 He left immediately to visit that country, and found there a devoted friend in the only Catholic priest then resident, Father Stephen Badin.他离开立即前往该国，并发现有忠实朋友，在只有天主教神父，然后驻地，父亲斯蒂芬badin 。 Father Badin took upon himself the obligation of finding for the Trappists a suitable establishment.父亲badin上台后，自己的责任，找到为trappists一个合适的场所。