De principis instructione — Distinctio Prima

De principis instructione — Distinctio Prima

Be a leader in religious life and devotion. When a faithful person commends anyone with great devotion and adorns them, it is especially fitting for those in positions of authority; for they deserve not only words and actions, which the world is made up of, but even more so, they deserve examples that are far more effective and abundant. For just as, as Scripture testifies, when the king hears an unjust word, all who are present are affected. xxix. The wicked are under the authority of the wicked, and in the Proverbs, it says, "The ruler who willingly listens to lies has all his ministers as deceivers." x. . "The wicked have," and Wisdom says, "According to the judgment of the people, so are its ministers, and what kind of ruler is the civic authority of those who dwell in it; thus, when a good prince exists, the good subjects also become so, and the members are often formed in the likeness of the head." Note. The poet said: 'Enough.' Enough. "Every flaw of the soul is so much more evident in itself." . "A crime is recognized more clearly the greater the sin committed." "From this, it follows that the greater the sin, the more it stands out; and the more it is illuminated by the rays of its own light, the more it reveals itself." It stands out as clearer, dearer, and more precious. From the Codex in the first letter of John the Pope, it says: "Nothing Cod." Justin. , "It is that it shines with a clearer light than right faith. In principle, nothing can fall under true religion. For when both the author and the light look upon each other, they rightly see both the light and the darkness, yet they do not know how to remain beneath it. Therefore, since the laws promulgated by rulers are to be observed, I will be a servant of God and a faithful follower of Christ in the community of believers, and my devotion will shine forth clearly. The faith of Christ shines brightly, and it is essential to insert it into those who are prepared. I did not think about it three times. Therefore, in the beginning of the Justinian Code: "All peoples whom the clemency of the law governs." jnstin. . "We govern our empire in such a way that we desire this religion." The Roman religion has been declared to be unchanged up to this day, and it is clear that we should follow Pope Damasus and Peter, the bishop of Alexandria, a man of apostolic holiness; this means that we must believe in one Godhead according to the apostolic discipline and the evangelical doctrine of the Father, the Son, and the Holy Spirit, under equal majesty and within the holy Trinity. We must embrace this law, commanding us to follow the name of Catholic Christians, while we judge the others as mad and foolish who sustain the infamy of heretical doctrines, divine vengeance first, and then also the movements of our own, which we have taken from heavenly will, to be punished with retribution, etc. What should not be attributed to human strength or intelligence, but rather to divine mercy, is given to the emperor whenever something glorious occurs. Therefore, "by the ancient law, as it is written, under the guidance of God our author, we govern the empire that has been granted to us by the heavenly power." Therefore, we carry out our duties and maintain peace, supporting the state of the republic; thus, we strive to direct our hearts to the audience of Almighty God, so that we neither attribute our successes to arms nor to our own military efforts, but rather to God alone, and not to the skill of our own ingenuity. Let us refer to the wisdom handed down by the Trinity, Cod. Just. Help comes from God. From which the elements of the entire world have come forth, and their arrangement is in the orb of the earth. And it is led. Also, the Codex, titled 'On the Festivals': 'Prolib.' Let the judges or presiding officials be warned, so that in the questions of the robbers, especially those of the Isaurians, they do not consider the day of Lent or the venerable Paschal feast as something to be set aside, nor should the betrayal of the wicked be postponed, which must be sought through the torments of the robbers, since it is easily hoped for in this supreme divine mercy, through which the salvation of many is secured. , it is. . "It is required to be mitigated." Furthermore: "The festive days, dedicated to the majesty of the Most High, should not be occupied by any pleasures, nor profaned by any burdens of demands or vexations." Therefore, we have decided that the Lord's Day should always be honored as venerable, so that it may be excused from all forms of work. Let no one be urged by admonition; let no action be demanded from a surety; let appearance be silent; let advocacy remain hidden; let this day be alien to knowledge; let the voice of the foreboding remain silent; let those in dispute breathe free from controversies and have a break from their agreements. Let the adversaries come together without fear; let the spirit of vicarious suffering prevail; let agreements be made; let transactions be spoken. But we shouldn't let ourselves be held back by these distractions of the day, nor should we be caught up in pleasures that keep us from our spiritual duties. Nothing should be claimed on that same day for theatrical scenes or for sorrowful spectacles, even if they are in our midst. If a celebration of birth or a festival should fall on the same day, let it be postponed. Moreover, from justice, which indeed, just as piety has devoted itself to God, has been commended — hence also in the Code, under the title 'On Justice and Equity' — there was a judgment that the recalled presiding officials, before the new and substituted ones, through fifty (as is often done in the province, not for the treasury, so that in many places it is customary), should restore all that was taken from those who suffered injury and oppression. Therefore, in this context: "No one from the most distinguished men..." "In the provinces or among consuls, or in the major administration of islands, those who have deserved it are notable men, such as proconsuls or prefects, or the count of the East, or any other leader, or whoever is a count of any military or divine household. After they have achieved success, let them dare to exceed the limits of places that are known to have been ruled, before the number of fifty days is completed, but that time is held by the notable judges in the metropolis, both civil and military, in the cities administered by the more illustrious dioceses." "Or between sacred boundaries or regions, or among powerful hidden houses, but in the most celebrated places before all whom they have governed, let it be clear to all that there is free opportunity to raise complaints about thefts or crimes, and so on." Also, regarding shipwrecks, today there is almost everywhere a double tribulation arising from them, while also from the lands where wrecks occur. Applicants, like those caught in raging waters, feel stripped bare if the sea has left them anything, sensing a complete emptiness, and they seek to establish a law full of both justice and piety, as stated in the ninth Digest, concerning fire, ruin, shipwreck, and the rate of damages. In the case of a shipwrecked vessel, the praetor says: 'In the case of one who has suffered loss...' If someone has suffered loss due to fire, ruin, shipwreck, or the sinking of a ship, and if they have been wronged, they may claim quadruple damages in the year when the law allows it; after a year, they can seek a simple judgment. There is a judgment for both the servant and the household. What is this? I will give. " And shortly after, in the same title and place." "A shipwreck occurs or has happened": "If someone has been seized, it is seen that they have fallen under this decree." But if someone takes something from the shore, it seems that they are more like a thief than someone who is bound by the law, just as someone who picks up something lying on the shore after a shipwreck. "If someone takes something that has been abandoned, it is as if he is a thief, more so than if he were bound by law, just as someone who takes what has fallen from a vehicle; nor does it seem right for someone to take what is lying on the shore." Then he says, "The praetor says, 'The ship has been captured.'" It seems to be a capture, "when someone in the very act of battle and conflict against a ship and a boat takes something, whether he captures it or whether he takes it from pirates who are capturing it." Labeo writes that it is good for something to exist so that, whether something is taken in the house or in the villa after it has been conquered, there should be a place for this decree; for we can be attacked no less at sea than in the villa by robbers. Not only are those responsible for the aforementioned causes held accountable, but also those who receive are just as guilty as the aggressors. But it is added that someone who receives with bad intent does not sin any less than the one who commits the offense. But what if someone receives this to keep it safe and to do good for the one who lost it? One shouldn't be held accountable only for what they took by force, but also for what they stole or removed, whether they caused damage or received something in return. On the other hand, if something is taken away, it can also be considered theft, whether it was taken by force or not. And again: "Let no one be harmed by shipwrecks, nor let anyone intervene in collecting their belongings, as it has been seen in many ways." For the divine Emperor Hadrian decreed that those who own land along the shores of the sea should know if a ship, whether stuck or broken, has come to rest within the boundaries of their fields, so that wreckage doesn’t get plundered, and the judges will be responsible for those who claim their belongings have been taken, to ensure that whatever they prove was lost at sea is returned to them by the owners. As for those who have been proven to have plundered, the governor is to declare a serious sentence against the robbers; and to make the proof of this kind of offense easier, he has allowed them to approach the officials and to seek redress from them for whatever they claim to have suffered, so that depending on the nature of the offense, whether they are bound or under surety, they may be sent to the governor. It is also required that what is said to be accepted in the possession of the Lord should not be lacking in understanding. "But the Senate says that it is not permissible to intervene in the collection of shipwrecks or to please oneself with either a private or a free servant of the prince." In ancient English laws, it is also stated that one should not be sanctioned by anyone. The first principle is to recognize that all things are subject to change. Therefore, we must strive to understand the nature of these changes. This understanding will guide us in our actions and decisions. Towrecks. When it comes to those who are established, even if they are of great importance, they are still found to be lacking. It had been established that if one person escapes from a shipwreck, even the poorest, both the ship and its cargo will be returned. Everything that comes to land and can be saved will be claimed by the one who survives; likewise, if no one survives, everything will be returned to the heirs of the shipwrecked, if it has appeared. Yet in our days, both in England and Wales, as well as along the maritime borders of Ireland, the inhumanity is practiced quite differently. We've seen this happen not only in the lands of princes and laypeople, but also in a way that's even more harmful among bishops and church leaders; where, like a ship caught in a storm, it crashes against the rocks or gets stuck in the sand, even though it remains mostly intact and the people and their possessions are generally safe, because it doesn't reach the desired harbor, or because it doesn't arrive as successfully as they hoped, it is immediately attacked by the most ruthless robbers, as if they were all converging on a prize, and everything is seized, torn apart, and scattered. But what greater atrocity or greed is there, or rather what greater inhumanity, than to afflict those who are already suffering, and to strip away from those whom human kindness and mercy should be helping and protecting from danger, the miserable and those who have done nothing wrong? Those who commit such acts are truly deserving of judgment without mercy, because they have not shown mercy themselves; rather, they have exercised such malice and cruelty against the innocent, and by afflicting the afflicted in this way, they deserve to be punished with double, or even multiple, tribulations. Therefore, those who act with such cruelty are truly deserving of judgment without mercy, as they have not shown mercy themselves, but rather have exercised malice and ruthlessness against the innocent; and those who afflict the afflicted in this way are worthy of being punished with double, or even multiple, tribulations. . What is it that you desire? For whoever has rejected something with the intention of gaining it is, in fact, committing theft, since they don't want to have it, but only to escape danger. Therefore, anyone who takes away property with the intention of gaining from it commits theft, as stated in the Digest on the old law. And in the following: "Let not fishermen, when the light is shown at night, deceive sailors, as if they were leading them to a port they intend to reach, and in this way lead ships and those who are in them into danger." Digesfc. , lib. XLVII. So that those navigating by the light may not be deceived at night. DISTINCTK). What is it that you seek to live according to your own desires? Romans are not bound by the laws. Eodcm, " dc lcgietiam aiii""an " ^'^'^^ ^t constitutionibus ct cdictis ": lu-iiicipes « Dif^na vox majestatc reofnantis cst lcgidebent. . , i n" bus ailigatum se principcm conritcn. . "Indeed, our authority depends on the authority of the law," and it is truly greater to submit to the laws of the principate than to the oracle of the present edict, which we do not allow others to indicate to us. Therefore, since the principal men were striving to uphold justice and equity in all things with such effort and to promulgate the laws for this purpose, we recall the decree of Tiberius, the Roman emperor of the 24th year, when he had given his daughter Constantia in marriage to the emperor Mauricius of Cappadocia, saying: "Let my authority be with you, along with this girl, granted to you." Therefore, use it wisely. "Be happy, and keep this in mind constantly. Justice and the just rule of the best emperor is as glorious as it is happy, because it is praised so highly. A person desires to pass through these temporary things with a joyful exchange to attain eternal ones, even if they are humble and lowly, as they are compared to riches and gold, which are abundant yet fleeting. Therefore, it is said about a certain hermit that he was renowned for his holiness. He had come from Rome, and I deemed it fitting to mention him here. One day, during a grand feast when a procession of cardinals and clergy was taking place, he saw the pope adorned with both pontifical and imperial insignia, surrounded by such glory that it seemed to follow him. Returning to his place that night, he was filled with thoughts and admiration about all this. He had seen whether Goodpriiices would reward him. Indeed, if humility could reign with such greatness and glory, it would have fallen asleep, for in dreams it heard a voice singing this verse: "You have more value than the high office of a bishop." For that good man had a cat with which he would sometimes play after the labors of his hands and his prayers to refresh himself. Therefore, if they promote pride and arrogance, they hasten their way to hell; but humility in those who serve and use it well, like Abraham, David, Job, and Joseph in Egypt, undoubtedly provides a great material for the crown. Just as good shepherds and preachers bear the hundredfold fruit, like virgins and martyrs who earn a double reward by meriting a golden crown for their own salvation and a halo for the good they bring to many, so too do good leaders positioned in prominent places, who are examples like Moses. David. Good leaders bring forth the hundredfold fruit, just as the chosen ones do, like the virgins and martyrs. Many, even if not through words, lead and inform others far more effectively by their goodness and example, and they deserve to rejoice with no lesser crown. Therefore, examples of such princes and those deserving such honor, both from the old law and the new, as well as from our own time, should be presented. It is fitting to present examples of those who have received great merit and praise, as well as the reasons for their evident distinction. Therefore, I thought it necessary to briefly repeat what has been said above, without making any unnecessary additions or going beyond the matter at hand. So let the reader first recall that Moses was the gentlest of all men who lived on the earth and the most faithful in all the gifts of the Lord, to whom the Lord spoke face to face and not in riddles. Also, concerning King David, who was chosen as an imitator of his example and selected from among all to govern the people, how gentle and pleasant he was, how meek in spirit, diligent in heart, and easy to approach; thus, the divine judgment regarding him was, "I have found a man after my own heart."^✦ Similarly, both Hezekiah and Josiah destroyed the high places, broke the statues, and cut down the groves; they also broke the bronze serpent that Moses had made in the wilderness and which the children of Israel still worshiped, burning incense to it; Hezekiah completely removed it. This is why such a great commendation arose for him, that neither was there anyone like him among all the kings of Judah, nor did anyone arise after him like him. As for how David came, whether he should be preferred or compared to others, it is clearly explained above in the chapter about the chosen leaders. Regarding the four Roman leaders—Octavian, Tiberius, Vespasian, and Trajan—when a mention is made of the road of Vespasian here, the reader should consider which of these is indeed Trajan. Neither the severity of punishment nor the glory of sight, nor such great power, nor such wealth has been given; therefore, it can be piously believed that if they had been in the time of revealed grace, perhaps they would have had a foundation of saving faith, inspired by grace, and that piety and meekness, along with the other virtues, would have uprooted the vices that made them great before God. Constantine, too, from the lineage of Constantine. Recall the steadfastness and mercy of those who achieved great power in Greater Britain, born of the lineage of Helena, their mother from Britain. He was the first among all the emperors to embrace the faith of Christ, and he deserved to be cleansed from both external leprosy and internal sin through the sacred waters of baptism; he was also the first and foremost to honor and exalt the Church of Christ, enriching it and bestowing gifts upon it, and he expanded it greatly throughout the whole world. Let us remember the gentleness and devotion of the great prince Theodosius, the orthodox emperor, and the goodness of the pastor Ambrose, who was not a mercenary; he humbly accepted correction and, because of the massacre at Thessalonica, he bore with admirable patience the heavy burden of the avenger's sentence and devotedly accepted the imposed penance. He also made sure that the temples of demons, which Constantine had deemed inaccessible, were not destroyed, but he strictly forbade sacrifices to be offered in them, and he caused them to be utterly destroyed and erased. Up until the time of the great Theodosius, through the apostate Julian, who both sacrificed to demons and compelled others to sacrifice, and to the heretic Valens, who allowed the peoples of the Roman Empire to worship their religions freely, only opposing those who did not accept the Arian doctrines, there was a renewed wickedness and a resurgence of evil, with idols and demons. . Many who were misguided and erroneous offered sacrifices and lit fires at their altars, but the public also did so. They celebrated festivals in the streets, engaging in orgies both of Bacchus and Dionysius, while frenzied dogs ran about, tearing apart sacred things, and those in a bacchic frenzy did all sorts of things that insinuated the wickedness of either ancient error or the madness of their own miserable minds. They celebrated festivals in the streets, engaging in orgies both of Bacchus and Dionysius, while frenzied dogs ran about, tearing apart sacred things, and those in a bacchic frenzy did all sorts of things that insinuated the wickedness of either ancient error or the madness of their own miserable minds. But this Catholic emperor condemned all these things throughout the entire empire with public edicts and completely uprooted the Theeinperor from his authority. Let the reader pay attention to the providence of Maurice, who was the first to achieve the empire from the lineage of the Greeks, and who suffered temporal punishments from the emperor. Maurice, who asked for temporal things rather than eternal, obtained them through the most serious prayers of the pious and devoted, whether in purgatory or elsewhere. He earned the right to atone for worldly blemishes and faults here on earth. Let us seek examples that are far better and closer to us. -, ttGreat. The devotion of both is a pious recollection of the same, which is fitting for kings. The Church has fought for this; whose authority also raised the Prefect of the Palace to the King of the Franks, but the Son was exalted from the King to the Emperor. Jvaroli (luoouc TuticHs, Karoli rcfjis ct cimrhs. . . . Mttrtel. The emperor, the grandfather of King Pepin, defeated the Saracens in two very difficult battles, who had invaded from Africa into Spain and from Spain into Gascony and Aquitaine, devastating everything. He achieved this with great valor and a significant loss of life, and his memory deserves to be honored among the chosen leaders, especially if the ecclesiastical matters had not been occupied by laypeople due to the wars, which would have otherwise been overlooked until now. The virtues of Charles the Great, the emperor, are also worthy of remembrance. The deeds of the great emperor Charles, especially in the construction, restoration, and adornment of churches throughout the vastness of his kingdom and empire, and his generous giving, which seems to surpass others, are to be noted, as he concluded his happy life by closing the course of his days, securing the treasures of his wealth and all his possessions through a legitimate testament in the metropolises of his empire, which Alcuin counts and names as twenty-one, including the suffragan churches, through Denobia and the xenodochia, as well as the sustenance of the poor, with such pious and prudent distribution and finally, a careful and devoted partition of all things. The remarkable deeds of King Lucius of Britain should also be remembered, where, after sending Roman messengers, he obtained from Pope Eleutherius bishops and preachers, and indeed, even the planters of the faith of Christ. So two men were sent to him, filled with the Spirit of God and grace, namely Fasfanus and Duvianus. Immediately they went to the first of the same kind, and they would have converted the whole island from the sea to the shore to the faith of Christ. They planted. This was done two hundred years and even more before the arrival of the Saxons on the island. Therefore, after being occupied by the first Briton, King Lucius, the faith of Christ was firmly established. After the Saxons took over the British kingdom, as the Saxon historians assert, many churches were left abandoned due to betrayals and frequent perjuries, and they were preserved and enriched — while everywhere paganism, indeed, contaminated the very surface of the kingdom — the remnants of the Britons remained. In the western islands, they had accepted the faith of Christ and the Catholic documents, which they continued to preserve always and without interruption. Therefore, some churches within the area known as Kamchurchesin are today referred to by the adulterous name Wallia, after the aforementioned people, namely the Pagans and Faganus. . Some people are called Duvianus, Duviaui, and Lundatse. The Britons who were. The apostles were two in number, and the Pope Eleutherius sent them to the Britons, as it is recorded in the writings of Augustine four hundred years later. . I am of the. After many years have passed, Augustine has been remembered. The monk went to Nachus and the companions of the English apostles were sent to Angiostransmisso. The monk was sent to the English apostles. Saxons. Discovery is found at Glastonbury. Three days later, it was discovered. They are extolled. The memory of Arthur, the illustrious king of the Britons, should not be forgotten, for he was a principal patron and a magnificent benefactor of the great monastery of Glastonbury, and he loved the holy church of the Mother of God, Mary, more than all the other churches in his kingdom, promoting it with far greater devotion. Therefore, when a warrior arose, he had the image of the Blessed Virgin Mary in the front part of his shield, so that he might have it in battle. He would always have it before his eyes, as it was depicted on his shield; and whenever he was in battle, he would have his feet positioned in the presence of the image of Mary. The Mirror of the Church, Dist. The shield should bear the image of the Blessed Virgin Mary, so that the warrior can always keep her before his eyes. Iligdeu, lib. Eight. Knighton, cap. (Rolls ed. , p. and. , or. 'Glastonbury, in the article, has been accustomed to many devotions. This body, which seemed almost like a fantasy, was translated to a distant place in Arthur's realm, not subject to death, and was honored in Glastonbury. They found his body, buried in Glastonbury between two stone pyramids, deep in the earth, hidden in a hollow oak, marked by wondrous signs and seemingly miraculous, and it was brought to the church with honor and laid in a marble tomb. From this, there was a lead cross set on a stone base, not a lead one but rather fixed in a lower position, which we also saw, for we examined these inscriptions that were carved and not prominent or standing out, but rather turned inward toward the stone; it contained the inscription: "Here lies buried the renowned King Arthur with his second wife, Wen, in the island of Avalon." Here, however, many notable things occurred; for he had two wives, of whom the last was buried with him, and his bones were found together with those of the man, so distinctly that they were like two parts of a tomb, facing the head, assigned to contain the bones of the man. If they had been, the third would have contained the bones of a woman separately, located near the feet; where there was also a yellowish hairpin that a monk handled. , The ancient and colorful relic was found, and a certain monk eagerly took it in hand, but it crumbled to dust. However, when certain signs of the body are found there from their own scriptures, some from the writings impressed on the pyramids, although many have been erased by the passage of time, and also through visions and revelations made to good and religious men, it is especially noteworthy. And the king of England, Henry II, clearly indicated to the monks everything he had heard from an ancient historian, namely, that it was buried deep in the earth for sixteen. They would not find the body, which had been hidden so deeply, and was almost concealed. He had done this so that his body would not be found by those who were occupying the place after his death, whom he had defeated in such a great battle while alive and had completely destroyed; and for this reason, even the writings, which are indicators of the truth, were turned inward against the stone of the cross, so that they might conceal what they contained at that time, and yet at times they might reveal it according to places and times. Giastonbury is now called Glastonia, but it was once known as the island of Avallonia. For it is almost like an island called Avalon. It is a whole island covered with marshes, from which it is said to be named Liriinis-Gutnn. Avalon is like an island, that is, a fruitful place. The fruits, which are called apples in the British language, once flourished in that place. From whom also Morganis, a noble matron and ruler of those regions, and Nota. She, a noble matron and mistress of those regions, also brought Arthur, her relative by blood, to the island now called Glastonbury after the war to heal his wounds. It was also once called in British 'Giastonia.' From that word, the Saxons later called that place Glastingehuri. The word 'Glas' in their language means 'glass', and 'buri' refers to a castle, which is called a city. You should also know that the bones found of Arthur's body were quite large, along with many wounds on the head. The poet speaks of a great completion in the work. And he marvels at the great bones unearthed from the tombs. This distinction is crucial. Eight places, and yet. The abbot showed us, and next to his foot, he placed a mark with three fingers across his own knee. The mouth of the head was so large and grotesque that it could contain a space between the eyebrows and the eyes that was the width of a palm. However, there appeared in that place wounds of various kinds, all except one larger than the others, which had made a great scar that seemed to be deadly. Furthermore, concerning the Saxons who are occupying the kingdom, we must reflect on their situation. Without astonishment, we do not remember the worthy treachery that is to be greatly admired. We do not remember the perjury, nor do we. . . Violence, through repentance, is a corrupt foundation; indeed, for all, through restoring betrayals and perjuries committed shamefully and subsequently increased, a commendable structure could be built. Let sins be dismissed slowly, where neither repentance followed nor were they removed, yet from the same peoples, as time went on, King Edmund was granted a private earthly life for Christ, but also through the exchange of eternal life, King Edfelici was given, and King Oswald was martyred. The foundation of a life of repentance is essential, especially since all have acted shamefully through betrayals and perjuries, and it can be built up commendably by restoring what has been lost. However, if sins are not followed by true repentance or restitution, they remain unhealed, and yet, in time, King Edmund was granted a change of life for the sake of Christ, both in this world and in the eternal kingdom. He has washed away sins in a similar way. The head of one cried out in a miracle to those who were seeking; however, the generous hand of another, following the episcopal blessing, remained incorrupt and not subject to decay. The life of the penultimate king of the English, Edward, known for his commendable virtues and the miracles he performed, should not be overlooked. Here indeed, a man who has preserved his chastity from childhood and has taken a wife as a sister, is of such great humility. There was a certain gentleness and patience, along with innocence, that, one night, when a thief entered the chamber and approached the king's bed, he did not take the clothes. h? en? /h/-*^ the superiors and the covering had already been taken away, the king was awake in the bedchamber. And while he was constantly in prayer, he said, "Go now," before Hugelinus wakes up — for he was known as the chamberlain — and thus prepared by the king, he escaped unharmed. He preferred the mercy of a pious prince to suffer loss in possession rather than incur damage in a person; and thus, with a commendable disposition, he who daily vindicated the injuries of the community with the balance of justice and royal power, deemed it better to conceal his own injury, since it was hidden, than to seek retribution for it. It's better to remember the order of things than to let them slip away. I consider it worthy. When indeed there were frequent incursions by the Dacians and Norwegians into the islands, he, compelled by his own people and very unwilling, approached to gather the heavy tax and collection that is usually called their Danegeld, as if it were a collection against the Dacians, whose sudden arrival was feared at that time, so that he might see the money gathered as advised by his people. And immediately a large amount of money was given to him, as if the devil, in a horrible form, were sitting on a heap of silver and a mound of gathered coins, and he was gazing at it with corporeal eyes as if it were his own. When he saw this, he appointed archbishops and bishops over his realm to oversee the collection of money. He ordered that the leaders be summoned, and when this was shown, he immediately had the ministers, vice counts, and bailiffs of all the provinces bring forth what had been taken from each individual, retaining nothing for himself, and he restored everything. It is necessary to consider the nature of things. It is also important to reflect on the purpose of our actions. And that which is of the same kind should not be retained, but it must be seen more clearly through the highest principles. For after a certain solemn day at Westminster in London, during divine services celebrated by the Archbishop of Canterbury, the king was present, except for the canon, which was omitted, as was customary. In the prayers of the devout. He had been accustomed to such a manner of conversion, and after he had awakened from his sleep, he began to smile. When a good and faithful man, Edwin, who was a familiar friend, saw this from the opposite side, he sat there, intent on his own gift, which he cherished, and after the Mass approached him, secretly inquiring about the cause of his longing. He received a response from the king that was more secular than ecclesiastical. He saw that at that hour the king of Dacia was gathering an innumerable fleet to come to England, as he was being carried to the ship in a skiff, lost and submerged in the sea between both shores, and thus his kingdom was delivered from such a hostile invasion by the will of God, who does not abandon His own in their need, but is always kind to those who hope in Him. Noting this, at the same time the vision and the hour of the day, within a brief time, sailors from those parts and messengers indicated the arrival of such an event with true reports. Thus, King Edward, moved by the poverty of the needy, compassionately sought peace and tranquility for his kingdom, which he vehemently abhorred obtaining through extortion and plunder throughout his life, achieved through the mercy of God; however, he was divinely granted the ability to foresee and perceive the sudden ruin of such a formidable enemy and the widespread scattering, whether through a clear vision or rather through a spiritual understanding, just as the spirit of Elijah had been with Gehazi. But let us turn to the modern times and the nearby reign of Louis VII. Let us approach, then, to recall some noteworthy deeds of King Louis, who is happily reigning in our time, the father of King Philip, under whom the joy of the Normans flourished in Neustria. Therefore, King Louis, when he was in the castle of Anecdoteof, in the borders of Bumunclioe, expelled the foreign invaders. Regarding the commendable self-control of King Louis. If the most infernal ones, whose name is Nunenfca, are present, He had been bedridden for nearly two months, having returned from Aurelianis due to a serious illness that left him almost in despair. When the doctors, both his own and those from everywhere, had more closely examined the causes of his illness, they all finally agreed that it was due to a long-standing affliction that had caused him this discomfort; for this had happened around the first time he had led the queen, namely Alam, whom he later received as his wife, and whom he loved very much. So, when this was presented to him in front of the bishop of the same city, along with the abbots and prior, and many other people and men of religious life who were brought there, the king immediately replied, "Let it be sent for the queen." But since he had been far away from those parts and the illness was pressing, the common counsel of all was that a girl should be sent to him, who could find some remedy for him and, as if to redeem his life, bring him back. When they proposed this to him, asserting that this would be his only concern, the bishop and all the people present promised him immunity from sin and pledged themselves as sponsors before God regarding this matter. The good man replied, "If there is no other remedy for this illness, may the Lord do with me as He wills, for I would rather die chaste than live as an adulterer." .' And so, entrusting everything to God, who does not abandon those who hope in Him, he soon recovered through a divinely provided remedy from the illness that had afflicted him. O how healthy, how life-giving, and how worthy to be remembered is the word of the Prince! What good is it to you to gain the whole world if you lose your soul? The Ecclesiastical Gem. To whom it was said (and afterward concerning the grandson of that same Kimiiar, connected by blood, and from the nature of such a great grandfather) that he was not to be diminished, it was said. When Lodowicus, son of Philip, king of England, had been engaged for some time in the English campaign, and his soldiers were concerned that, because of the absence of his wife, who had been in France, the longing of his youthful spirit might lead him to grow weary of the long expedition, they said either jokingly or seriously at times (that some noble girl might comfort his nature with her embraces and that the warmth of his youthful vigor might be tempered by such a remedy), he is said to have immediately responded that he would firm up his commitment through the sacrament, because of all the English. He wouldn't want to violate the bond of faith that his legitimate spouse deserves, even if it were just one act of adultery, and he would want to possess the kingdom peacefully. Therefore, this descendant is not degenerate, as he has demonstrated both his grandfather's nobility and his father's strength through clear words and actions. Also, another thing about that same prince Louis. ,. ,. . It burns with a papal fire, and I have led it. Letters from the familiar court of Rome are often filled with various matters, and when everything is in order, they are well taken care of. . . I see. If it had been accomplished, it would have signified, from the abundance, that it appeared fitting for the loyal prince to show the privilege of having custody of the vacant cathedral churches in his kingdom and to receive the fruits in the meantime. The Supreme Pontiff was granting the privilege to give ecclesiastical dignities and churches, as well as those that happened to be vacant, at his discretion. When the king heard the letters taken from the hand of the porter, he immediately threw them into the fire, saying that regarding other matters entrusted to him, it was fitting for him to be grateful; but concerning this matter, or any other that might endanger his soul, he would neither receive thanks from God nor from himself, also asserting that he would prefer to burn the letters in the fire than to leave his soul to be burned forever in the flames of Gehenna because of those letters. He fasted every sixth day, eating only a little bread and water. King Louis often abstained from food and drink for the sake of his health, as he was frequently advised by his household and the great men of the royal court, so that such fasting, by using food and drink more sparingly, would contribute to the strength of his body, which was crucial for the well-being of the entire kingdom; he had been accustomed to respond: "We want the poor, about whom you have mentioned so many, to be fed; however, we do not wish to break our fast, because, even if not for God's sake and the health of our souls, we should still practice this abstinence for the sake of our body's well-being." "If we take in so much excess during the week, one day's rest without a doubt contributes greatly both to stimulating our appetite and to maintaining the health of our body." Therefore, you should not neglect this kind of abstinence, which is less about the body than it is about the soul's health, since you care for your body and should love your soul even more. Do not let anything hinder you from doing this, nor should you persuade yourself that it is not beneficial. In this way, you will find that your soul is nourished and strengthened. . . . . ,. And in this vision, just as in the beginning of the third distinction regarding the same, there is no ruin of a certain prince and disgrace afterwards. , T. The word is a sign. It is said that King Louis, after listing the injuries inflicted upon him by the King of England, presented his appeals to God, along with his young heir and the barons, with tears. The Lord did not allow the just causes presented before the eyes of the most pious and just Christian prince to remain empty; for indeed, it was shown to him through a vision what would happen later regarding his heir. It seemed to him that he saw, gathered in his presence, both the King of the English and all the major barons of the Kingdom of France, his son and heir Philip coming forward in the midst, and the barons in order, who held the rights of his crown, with human blood in the cup. He was seen pouring a golden drink, also beginning from his maternal lineage, specifically from his uncles of Blesens, and with the leader of Burgundy, as well as his own mother, the sister of Blesens, and thus passing through the count of Flanders, Philip, until he brought the cup to the king of the English, Henry. Indeed, it is a remarkable vision, since in the same order in which he was seen, he offered them that blood-red drink, invading each one in turn after the death of his father, and he boldly challenged the rights of the crown against so many powerful holders; for it was given to the Caesars before the day came, as a son from the Lord, a vindicator, just as can be fully found in the third distinction of the subscribed book. Regarding the devotion of Count Theobald and his generous support for lepers, this is what I have to say. In Blesens, first, and the count of the English king Henry. . Hlois iUKl, the first from the sister of the nephew, remember Champajiue. We will say what is worthy. For he was a religious and devout man, notable also for his support of the poor, and he was a model of virtue, as we have mentioned, of the most excellent King Louis. Here, among other acts of devotion, is Couqucior. He generously helped the poor with his charitable donations; among them was one man from outside the suburb of Carnot, whom he supported with his alms for a while and visited with thoughtful devotion. So, when it happened that he could come there at some time, descending late and almost at twilight to visit his poor friend, he approached his house; and when he knocked at the door, the poor man opened to him, expressing many thanks for the kindness he had shown him and inviting him to God with his devoted prayers for his reward; he also asked the count to take him to the village he had recommended to him, since he had been kind to him and he wanted to show his gratitude. Finally, after many sermons, he asked the count and obtained permission for him to take him on his horse to the villa, so that he could speak with him longer about the cause of God. When this had happened, this leper, having heard many good words and warnings about salvation from him as he passed by the palace with the count, was diligently sought but did not appear anywhere. However, when the count was summoned by a higher authority, namely his superior, he indicated to him the matter that had occurred, and how he had also praised his care for him. That man, greatly astonished and amazed, asserted that the one he was speaking about had certainly been dead and buried for almost a month now. So, the hesitant companion, who couldn't believe despite the witnesses present, was left in doubt about these matters. They were present at the burial, and they led him to the grave the next morning. Therefore, someone issued these verses in praise of this deceased companion, more than humanly possible, since they are hyperbolic: "That noble companion, the pious Theobald, was one whom the heavens rejoice to have, while the earth mourns to be without." "The pious Theobald was one whom the heavens rejoice to have, while the earth mourns to lose." "I cannot say who he was; death tests this man, life proves him." " If a person is to be transformed, they must do so with the help of grace, for I do not know who can do this without it." " However, it is better to cultivate the same virtues in oneself than to rely solely on others for them." . ,. He was rewarded for his service to the poor. . He was known to have been rewarded. What is it? For this is indeed a happy thing. He lived peacefully and ruled his lands with great tranquility, and the happiness of his father blessed the fortune of his sons and descendants, so much so that he arranged for three of his firstborn sons to become counts of the lands he had possessed after his death; however, the youngest by birth, devoted to the clerical life by paternal providence, was first promoted to bishop of Chartres, then to archbishop of Sens, and finally elevated to the see of Reims. However, he gave his daughters in marriage to three or four noblemen during his lifetime, both in Burgundy and within the boundaries of the empire, to great and powerful men. The youngest of all, who had left a modest inheritance with his brothers when he died and remained unmarried, later married Lodovico, the king of the Franks, about whom we have written. Through her, and with God's favor due to the merits of both the king and the nobleman, it is believed that she bore a son and heir, the hammer of the Normans and the Acquitanians, of whom we mentioned above, King Philip. Finally, after a happy passage through the space of temporal life, King Louis, shortly after a good end, was in Carnot and Carthage. Philip Augustus, S., wrongful accessions, happy Norman England. In Scotland, exempt from certain things, he wrote an epitaph in a rather elegant style, decently adorned with rhetorical flourishes, and wrote something in a concise manner, addressing the son and heir, and showing the buried father, he said: "You, who are the successor of honor, may you surpass this; you are degenerate if you are degenerate from the praise of your predecessor." However, the son, truly degenerating from such a father, was not indeed, whose fortune was nurtured by both paternal happiness and his own innate vigor, inspired by grace from above, which bore favor in such a fullness of glory, that from the time of Charles and his son Louis the First, the kingdom of France did not rise to such an eminent state and title. However, we mentioned hope because, when he had only fathered daughters with his first two wives, namely the Pictavian and the Hispanic, he took a third wife in his old age under a fortunate omen. Regarding the last kings of England, who were of Norman descent, you should know this: many began to rule, as if in a backward order, through the public or hidden deaths of their relatives, and very few of them have left this world happily or fortunately. The princes of Scotland, who are also called kings, just like the princes of Spain, who neither have been accustomed to be crowned nor to reign, are indeed said to have been good and holy, and their goodness is attested by the fame of King William, who ruled in our days and did not degenerate. Here, although he sometimes acted with youthful exuberance in his teenage years and did not fully restrain the impulses of the flesh, he did not let the prior and prevailing passions overwhelm him, being a prominent leader among the Scots known for their religious devotion. Even though he was sometimes youthful in his actions during his younger years and didn't fully restrain the impulses of the flesh, he was nonetheless guided by reason and was prominent among the Scottish princes in religion. Thus, he became a blessed and wise ruler of the Scots in our days, wearing the maturity and wisdom that comes with age, and ascending happily through the stages of virtue, having cast off the old man, becoming entirely new, and transformed into another man, with gentleness and meekness, great religion, and a profound devotion to God and the sacred Church, generously giving to the poor, being pious, prudent, and peaceful, while maintaining justice everywhere with equity. Therefore, the entire glory of his kingdom, which he had once lost when captured in a hostile conflict near the castle of Auncwicense along with the selected towns, was indeed regained by Scotland from the time of Claudius Caesar until then, while it remained subject to the reigning king of the English. Kicardo, a divine and just prince, recovered an invaluable thing through a generous act, having given a price in money, while engaging in commerce with his own and others (since in Christian practice, the beginning is not as much observed as the end), for a noble man. Moreover, since nothing in human affairs has been perfected by nature in every respect, and nothing so clear exists on earth that it isn't marred by some flaw, a man so great and so commendable in many ways has had his entire glory tarnished by a single blemish from the beginning of his youth to old age, alas. For all the bishops, indeed, are chosen by the will of God. They have no authority except as it is granted by Him. He allowed no elections at all in any of the churches except by his own command, in a tyrannical manner. From tyranny, through A. He expressed excessive abuses in this following. Therefore, it is believed that divine vengeance follows, punishing those who are lost in their honor and in the kingdom they have lost before the king. He had recovered, through the magnanimity of his brother and his neighbor. Brewer. The onslaught of sorrow, once again subdued by Scotland and subjected to the English, has now lost its grip in old age; and the yoke that had been cast off has been taken up again with shame, disgrace, and pain. It's surprising that good, educated, and religious men have not shown this deadly wound to their souls. What greater and more serious offense could there be than to make the Church of Christ, which He purchased with His own blood, a servant, especially in the elections of the prelates, to whom the king is obliged, and which ought to be so free, legitimate, canonical, and not coerced, that it is clear they must be preserved in total freedom? What good is it to a person if, in a battle, they skillfully dodge many enemy weapons, yet willingly take one fatal wound to their body? What good is it to a person if, in a battle, they carefully avoid many arrows and spears, yet still willingly accept one lethal wound in their body? Whoever avoids six deadly sins but knowingly or carelessly allows the seventh does nothing beneficial. Whoever avoids six pitfalls but knowingly or carelessly leaves the seventh open is in danger, without a doubt. So, someone who lacks one virtue, even if they seem to possess many others, effectively has none. Let it not be that such a man, who is highly commended among distinguished leaders for his many virtues, should be removed from the catalog of illustrious and chosen princes because of one blemish, which should now be washed away and eliminated; or, what is far more horrifying and worse than any evil, let him not be erased from the book of life, which God forbid. Let it not be that the son of him who has begun to reign in Scotland for his father, King Alexander, incurs a similar stain on his soul by being too openly like his father, but rather that he imitate his father in good deeds, avoiding this unique blemish, which, alas, has tarnished his entire glory, as if it were a plague. Therefore, in accordance with the natural order, let us strive to live in harmony with it. d. The natural law and the ecclesiastical laws must be observed, which God has established. What good is it to you if you gain the whole world but lose your soul? They should keep their hearts and minds focused on God and all that is good, and for this reason, they should strive to live in accordance with His will. . . . . . . The church. May divine grace, happily received, lead you to greater successes and higher honors, just as it does with the virtues. Thus, it is established that he himself should similarly, in his kingdom, which belongs to God, let go of devoted pleasure, and be rewarded by Him with the former liberties and greater honors. Since nothing under the sun shines clearer than the noble deeds of a prince, it is fitting that he should illuminate and inspire everyone through his commendable actions and example, and continually invite and provoke his subjects to similar good works, because "human laws do not bend the senses in such a way as the life of the ruler does." . For it is said, "The people change with the prince," and thus the ruler must always strive for what is good and also aspire with all their might to set an example for everyone, both those under their authority and others, so that they may reflect the merits of life and their own good deeds. Through this, let him strive to imitate the excellent, so that he may attain a reward and be praised. . . And indeed, because he will obtain the eternal reward, it is fitting that he should strive for it. . . If you desire something great, you shouldn't refuse what is offered to you freely, nor should you turn away from it afterward. May the happiness of this world, a joy so incomparable and priceless, grant you an everlasting palm and glory in heaven among the elect. Just as the virtues of prominent men shine forth, so too do the faults of all become evident, and their contagion is apparent. Xota. The example of a humble heart is a powerful lesson. Therefore, nothing vile, nothing corrupt, or worthy of blame should be found among noble and great men; for they reveal their own blemishes clearly when those to whom many look up fall into notable reproach. Therefore, let great men beware of serious faults; let them also be cautious of reproaches, just as they would of true and even probable accusations. And if they don't want to endure eternal life for the sake of obtaining it, let them consider the shame that, once rooted, is hardly ever uprooted on earth, and the endless torment, where nothing is more horrible, where both eternal punishment and guilt exist, because there is no middle ground; they should take care to avoid the torment in Gehenna. Regarding the prelates and the ecclesiastical men, their deeds are equally worthy of remembrance, both from ancient times and from more recent instruction. • t ti foi- preiates. We believe it’s better to avoid excessive distractions and instead focus on prayer, rather than getting caught up in unnecessary details. Especially when it comes to these matters, we should be careful to avoid excessive elaboration. We have set examples from the leaders to instruct not only those in authority but also the willing and good-hearted individuals, who can be taught without any incongruity. What good is it to you to say, 'I should be,' if you don't actually do it?