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The earliest commentary, in point of date, is that which has been variously ascribed to Paul Warnefrid (a monk of Monte Cassino about 780-799), Hildemar, Ruthard of Hirsau, and others.Hildemar, a Gallic monk, brought to Italy by Angelbert, Archbishop of Milan, reformed the monastery of Sts. Marténe, who considered this commentary to be the best ever produced, maintained that Hildemar was its real author, but modern critics attribute it to Paul Warnefrid. Rupert, near Bingen on the Rhine, who held that St.Benedict's own life, see the article SAINT BENEDICT. Be that as it may, this manuscript of the Rule was presented by Pope Zachary to Monte Cassino in the middle of the eighth century, a short time after the restoration of that monastery.Here, however, it is treated in more detail, under the following heads: I. Charlemagne found it there when he visited Monte Cassino towards the end of the century, and at his request a most careful transcript of it was made for him, as an exemplar of the text to be disseminated throughout the monasteries of his empire.

It may be pointed out that in studying the Rule as a practical code of monastic legislation, it is necessary to facilitate uniformity of observance, each congregation of the order has its own constitutions, approved by the Holy See , by which are regulated many of the matters of detail not touched upon by the Rule itself. Benedict's Rule and to discuss its leading characteristics, something must be said about the monasticism that preceded his times, and out of which his system grew, in order that some idea may be gained as to how much of the Rule was borrowed from his precursors and how much was due to his own initiative.Amongst other commentators the following deserve mention: St. Benedict's prohibition of flesh-meat did not include that of birds ; Bernard, Abbot of Monte Cassino, formerly of Lérins and afterwards a Cardinal (d.1282); Turrecremata (Torquemada) a Dominican (1468); Trithemius, Abbot of Sponheim (1516); Perez, Archbishop of Tarragona and Superior-General of the congregation of Valladolid; Haeften, Prior of Afflighem (1648); Stengel, Abbot of Anhausen (1663); Mége (1691) and Marténe (1739) Maurists ; Calmet, Abbot of Senones (1757); and Mabillon (1707), who discusses at length several portions of the Rule in his Prefaces to the different volumes of the "Acta Sanctorum O. B." It is impossible to gauge the comparative value of these and other commentaries, because the different authors treat the Rule from different points of view.Thus the text in current use is critically a bad one, but very few of the readings make any substantial difference.The Rule was written in the Lingua Vulgaris or Low Latin vernacular of the time, and contains much syntax and orthography not in conformance with the classical models.

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