Proceres regni de voto suo solvendo alloquitur, et nuntii Romam diriguntur.
The King Remembers His Vow
In his prosperity, the blessed king remembers his earlier vow and, reflecting on God's mercy in raising him from low estate, prepares to fulfill it and consults the chief men of his kingdom.
When things began to go well, the blessed king by no means forgot his pledge, nor on days of prosperity was he unmindful of hard times. But thinking and reflecting on how much the Lord had done for him — who enriched the needy, raised up the lowly, and crowned the one without glory — he prepares to pay back the vows his lips had uttered.1 He prepares expenses, sets apart donations, and having called together the chief men of the whole kingdom, he held this kind of discussion with them, either about the state of the kingdom or about his pilgrimage.
God Has Raised the Lowly
Through scriptural language echoing the Magnificat, the king recounts how God reversed their fortunes—humbling the mighty, restoring the exiled king, and giving him back his kingdom in peace.
Blessed is God, who has made his mercy great toward us — who visited our iniquities with a rod, and our sins with strokes, yet did not withdraw his steadfast love from us.✦ See how he has brought down the mighty and lifted up the humble, how he has filled the hungry with good things and sent the rich away empty.✦ Through me kings reign, he says, and princes decree what is just.✦ It hasn't escaped us how, when barbarians stormed into our inheritance, we became a reproach to our neighbors, a mockery and a laughingstock to those around us. For with some killed, others driven into flight, and still others crushed under the yoke of shameful slavery, they left our people almost no honor, almost no glory. At last, with my father dead, my brothers killed, my nephews driven into exile, and fortune favoring our enemies in every way, it truly seemed to me that no hope remained. But I, believing against hope and in hope, and giving myself over wholly to the mercy of the Lord, vowed my pilgrimage to the shrines of the holy apostles, and from then on entrusted myself to God's protection and guidance.✦ But he looked upon my prayer and did not scorn my plea; he took away my disgrace and restored me to my father's kingdom — and beyond that he heaped up riches, increased my glory, and shed light on me with heavenly gifts.
A Kingdom Must Serve in Gratitude
The king urges his nobles to serve God in justice and truth, to fulfill their vows, and to plan for the kingdom's governance during his proposed pilgrimage, entrusting all to God's protection.
He himself, without bloodshed, subdued the rebels, overthrew our enemies, and settled everything of ours with a kind of loving peace. Far be it, far be it that we should be found ungrateful for so many and such great gifts of his; rather, freed from the hand of our enemies, let us serve him in justice and truth.2 Let us do what the Prophet says: 'Make vows and fulfill them to the Lord your God.'3 Decide with me, therefore, how, while I am away, the kingdom of the English may stand firm — by what law, by what peace, by what judge everything should be ordered; who should be put in charge of the region, who of the military camps, who of the cities, who of private, who of public affairs.4 And there will be one guardian and protector of all — God — and he himself will keep the peace he has given, setting out with us and remaining with you, so that he may guard you as well as bring me back.5
The People Weep and the King Relents
The entire realm weeps at the prospect of losing their king, pressing him with tears and prayers until he agrees to postpone his pilgrimage and seek the apostolic father's counsel.
At these words that whole crowd trembled, and with tears and sighs they gave voice to their deeper grief. And now the Danish force they had escaped by his merits was dreaded again, and they now feared the whole fatherland would be destroyed. Talk broke out among the people, and all at once there was shouting, an uproar, and it seemed as though fires were already raging — the whole island appeared to be filled with tears. You would see the poor now stretching out their hands toward heaven, now throwing themselves to the ground, and as if they would starve to death if the king left, thinking only of burial and the grave. Then everyone cried out together against the king: they must not be abandoned, not handed over to the sword, their country not betrayed to enemies, nor the peace they had received as a hostage from God given up — and, as it seemed, for the sake of one good ruler, so many dangers should not be entertained. The bishops command, the nobles plead, the common people demand: if he decides this journey must not be dropped, then let him at least decide to postpone it. Then he, feeling himself pressed by so many tears, so many voices, so many prayers, wavered for a long time between duty and desire, since giving up the vow seemed dangerous, yet refusing to yield to such tears and prayers seemed inhumane. At last, wanting to know what would be more fitting to God, he judged it wiser not to abandon the pilgrimage but to postpone it in the meantime, until, having consulted the counsel and will of apostolic authority, he could either redeem the vow or fulfill it according to its judgment.
Envoys Are Chosen for Rome
The people rejoice at the king's delay and offer prayers and alms on his behalf; envoys are chosen and sent to Rome, where they find a great synod assembled under Pope Leo and present the kingdom's dire need.
When they heard this, everyone—rich and poor alike—was so overjoyed that they felt their Edward had been given back to them once more, called back from exile. Each person, according to their own rank, office, and ability, does what they can so that the king won't grow weary of the delay—some offering prayers, others alms, and some even pledging to make the pilgrimage on his behalf.6 The envoys to be sent to the apostolic see are chosen at once: Aelred, archbishop of York; Hermann, bishop of Winchester; and in addition two abbots of proven religious life, along with many others, both clergy and laity.7 The necessary preparations are made in the meantime, and having received the king's instructions, they set out for the city. It must be seen as an act of God's providence that the king's envoys should find a great synod gathered there, over which the blessed Pope Leo was presiding, dealing with matters of the Church.8 That distinguished company of saints rejoiced at their arrival, welcoming the presence of such great fathers as though it were a comfort sent from heaven, judging it to be a great gift from God that such men had come from the ends of the earth to meet with such an assembly at such a time. And so, at the blessed pope's command, the envoys come forward to speak about the matter on which they had come, while the fathers who were seated listen with the deepest devotion and silence. They set forth the king's desire and the danger threatening the kingdom, the loss of peace, the outcry of the poor, the tears of orphans—they even pointed to the scar, not yet healed, left by the recent wound inflicted on the English by Danish fury, a wound feared to grow worse if the king should leave.9
The Pope Releases the King's Vow
All praise the devotion of king and people; the supreme pontiff, with the synod's assent, releases Edward from his vow on condition that the travel funds be given to the poor and a monastery built in St. Peter's honor, and the joyful legates return with the apostolic letter.
With the messengers silent, the sound of thanksgiving and praise filled everyone's mouth. The devotion of the king toward God and of the people toward the king is proclaimed on every side. They marvel that the gentleness of David, the wisdom of Joseph, and the riches of Solomon have all come together in one such prince. At last, with the supreme pontiff dictating the judgment, they all decree together for the peace of the kingdom, for the good of the Church, for the needs of the poor and the quiet of monasteries: that the king is to be solemnly released from the bond of this vow by the authority of God and blessed Peter and of this most sacred synod now assembled, and that the travel expenses prepared for the journey are to be distributed to the poor. In compensation for the vow, a monastery is to be built in honor of blessed Peter from the royal resources, or some building destroyed by barbarians is to be restored. From there, the legates, having offered the gifts that the holy king had sent for the saints' churches and having received the pontiff's blessing with apostolic letters, return home joyful; and crossing over to the island in the sight of the council that royal authority had convened for this very purpose, they hand over the letter.
Read the original Latin
Succedentibus prosperis rex beatus nequaquam suae sponsionis est oblitus, nec in die bonorum immemor fuit malorum. Sed cogitans et recogitans quanta sibi fecerit Dominus, qui ditavit egenum, sublimavit humilem, inglorium coronavit, parat reddere vota quae distinxerunt labia ejus. Parat sumptus, separat donaria, vocatisque totius regni primatibus, habuit cum eis hujusmodi vel de statu regni, vel de sua peregrinatione sermonem:
«Benedictus Deus qui magnificavit misericordiam suam facere nobiscum, qui visitavit in virga iniquitates nostras, et in verberibus peccata nostra, pietatem suam non amovit a nobis. Ecce quomodo deposuit potentes, et exaltavit humiles, quomodo esurientes implevit bonis, et divites dimisit inanes. Per me reges regnant, ait ipse, et principes justa decernunt. Non excidit a nobis quomodo irruentibus in haereditatem nostram barbaris, facti sumus opprobrium vicinis nostris, subsannatio et illusio his qui in circuitu nostro sunt. Aliis namque interfectis, aliis fugatis, aliis jugo ignominiosae servitutis oppressis, nihil fere honoris, nihil gloriae nostro generi reliquerunt. Tandem, defuncto patre meo, fratribus peremptis, actis in exsilium nepotibus, cum hostibus nostris in omnibus fortuna faveret, mihi profecto nihil spei superesse videbatur. Ego vero contra spem in spem credens, et Domini misericordiae me totum dedens, peregrinationem meam ad sanctorum apostolorum limina vovi, et deinceps divinae me protectioni dispositionique commisi. Ille autem respexit in orationem meam et non sprevit precem meam, et abstulit opprobrium meum, et restituit me in regnum patris mei; insuper cumulavit divitiis, auxit gloria, donis coelestibus illustravit.
Ipse sine sanguine rebelles subegit, hostes subvertit, et omnia nostra amabili quadam composuit pace. Absit, absit ut tot et tantis ejus beneficiis inveniamur ingrati, quin potius de manu inimicorum nostrorum liberati, serviamus illi in justitia et veritate. Faciamusque quod ait Propheta: Vovete et reddite Domino Deo vestro. Decernite ergo mecum, quomodo me peregrinante regnum subsistat Anglorum, qua lege, qua pace, quo judice omnia disponantur; quis, cui praeferatur regioni, quis castra, quis urbes, quis privata, quis publica negotia procuret. Erit autem unus omnium custos et protector Deus, et pacem quam dedit ipse servabit, nobiscum proficiscens, et vobiscum remanens, qui et vos custodiat et me reducat.»
Ad hanc vocem tota illa multitudo contremuit, et interiorem produnt lacrymis suspiriisque dolorem. Jam jamque manus Danica timebatur quam ejus meritis evaserant, jam jamque deletum iri totam patriam formidabant. Erupit sermo in populum, et ecce clamor, ecce tumultus, et quasi jam saevirent incendia, plena lacrymis insula videbatur. Videres pauperes nunc manus extendere ad coelum, nunc rursus in terram ruere, et quasi morituros fame si rex discederet, de sepultura tantum et tumulo cogitare. Tunc omnes in commune vociferantes in regem, se non deserendos, se non exponendos gladiis, patriam hostibus non prodendam, nec dimittendum pacis obsidem quem Deo dante receperant, nec pro uno, ut putabatur, bono tot admittenda pericula allegabant. Imperant pontifices, rogant proceres, plebs extorquet, ut si non omittendum iter istud censuerit, censeat vel differendum. Tunc ille tot lacrymis, tot vocibus, tot precibus se urgeri sentiens, diu inter pietatem et desiderium fluctuabat, quia et voto supersedere periculosum, et tantorum precibus fletibusque non cedere inhumanum arbitrabatur. Tandem quid aptius esset Deo scire desiderans, peregrinationem non quidem dimittendam sed differendam interim consultius aestimabat, donec apostolicae auctoritatis consilio et voluntate consulta, ex ejus sententia aut votum redimeret aut impleret.
His auditis, tanta fuit omnibus divitibus pauperibusque laetitia, ut Edwardum suum rursus sibi redditum, rursus revocatum exsilio aestimarent. Agit unusquisque pro gradu suo, pro officio suo, pro facultate sua, ut regem dilationis non taedeat, aliis orationes, eleemosynas aliis, suam etiam pro eo peregrinationem nonnullis promittentibus. Dirigendi mox ad sedem apostolicam eliguntur legati archiepiscopus Eboracensis Aelredus, episcopus Wintoniensis Hermannus, abbates praeterea duo spectatae religionis, cum pluribus aliis tam clericis quam laicis. Parantur interim necessaria, susceptoque a rege mandato ad urbem proficiscuntur. Credendum Dei actum providentia ut regii responsales congregatam ibi synodum maximam reperirent, in qua praesidente beatae recordationis papa Leone de negotiis ecclesiasticis tractabatur. Gaudet in eorum adventu illa sanctorum praeclara societas, et quasi sibi missum de coelo solatium, tantorum patrum praesentiam susceperunt; magnum Dei munus judicantes quod a finibus terrae tales viri tali tempore tali conventui occurrissent. Igitur, patre beatissimo praecipiente, nuntii causam pro qua venerant dicturi procedunt in medium, patribus qui assidebant praebentibus cum summa devotione silentium. Exponunt desiderium regis et regni periculum, dispendium pacis, clamorem pauperum, lacrymas orphanorum, obductam etiam necdum recenti plagae cicatricem asserebant, quae Danica rabie Anglis inflicta, si rex discederet, acrior timebatur.
Silentibus nuntiis, sonuit in ore omnium gratiarum actio et vox laudis. Praedicatur circa Deum regis, circa regem plebis devotio. Mirantur mansuetudinem David, prudentiam Joseph cum divitiis Salomonis in tali principe convenisse. Tandem summo pontifice dictante sententiam, omnes in commune decernunt pro pace regni, pro utilitate Ecclesiae, pro necessitate pauperum et quiete monasteriorum, regem auctoritate Dei et beati Petri, praesentis etiam sacratissimae synodi, a voti hujus vinculo solemniter absolvendum, expensas paratas itineri pauperibus erogandas. In voti recompensatione construendum in honore beati Petri regiis copiis monasterium, vel aliquod destructum a barbaris reparandum. Exhinc legatarii oblatis muneribus quae sanctorum ecclesiis rex sanctus direxerat, accepta benedictione pontificis cum litteris apostolicis laeti repatriant: transvectique in insulam in conspectu concilii quod propter hoc ipsum regia potestas coegerat, epistolam tradiderunt.
Scripture echoes
- ↩Luke.1.68 — Blessed be the Lord God of Israel, for he has visited and accomplished redemption for his people.
- ↩Luke.1.52-Luke.1.53 — He has brought down rulers from their thrones and lifted up the lowly. Luke.1.53 — He has filled the hungry with good things, and sent the rich away empty.
- ↩Prov.8.15 — By me kings reign, and rulers decree what is just.
- ↩Rom.4.18 — Against all hope, Abraham believed in hope, so that he became the father of many nations, according to what had been spoken: 'So shall your offspring be.'
Notes
- 1 ↩distinxerunt labia ejus: literally 'his lips marked/distinguished'; rendered 'uttered' in the sense of vows once spoken or traced by the lips.
- 2 ↩absit, absit is a double deprecatory formula; ut is taken as negative-purpose (lest) following absit, not as a result clause.
- 3 ↩Candidate allusion to Psalm 76:11 (Vulgate 75:12): 'Vovete et reddite Domino Deo vestro.' Final citation resolution deferred.
- 4 ↩peregrinante here means 'while I am away on a journey/pilgrimage'; the broader context is Edward's proposed pilgrimage to Rome.
- 5 ↩autem is continuative here ('and'), not adversative; the participial phrases proficiscens and remanens refer to God's presence with the departing king and the those who remain behind.
- 6 ↩The ut clause is prospective ('so that...not'); rendered with 'so that the king won't grow weary' to keep the negative force of non taedeat.
- 7 ↩spectatae religionis rendered 'of proven religious life' to capture the sense of tested, reputable devotion.
- 8 ↩Credendum Dei actum providentia is rendered as a passive-of-necessity construction ('It must be seen as an act of God's providence') to capture the gerundive credendum.
- 9 ↩obductam... cicatricem asserebant rendered 'pointed to the scar...left by' — the metaphor of a covered-over wound is preserved.
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