BASE DE FRANÇAIS MÉDIÉVAL
Guernes de Pont-Sainte-Maxence, Vie de saint Thomas Becket, édité
par Emmanuel Walberg, Paris, Champion, 1936.
222
Entre lui e le rei resurst mult grant meslee
Des fous clers ki esteient par male destinee
Larrun, murdriseür e felun a celee.
Li reis en volt aveir la lei de la cuntree,
1110 Mais l’arcevesques ad cele lei desturnee.
223
Par tut le munde est leis, tut par dreit establie,
[35] E en cristïenté e nis en paenie,
Qui pris est a embler u a tel felunie,
La justise en seit faite e pleniere e furnie ;
1115 Pur pere ne pur frere n’est a esparnier mie.
224
Pur ço voleit li reis, e il e si barun,
Que se nuls ordenez fust pris a mesprisun,
Cumme de larrecin u murdre u traïsun,
Dunc fust desordenez par itele raisun
1120 E puis livré a mort e a desfactiun.
225
Pruveires e diacnes plusurs en i ot pris,
Larruns, murdreiseürs, en la rei prisun mis.
Careté mult suvent erent par le païs,
As cunciles mené, la u lur ert asis
1125 U qu’il fussent desfaiz u penduz u ocis.
226
L’arcevesque Thomas pur els se conbateit ;
Les hummes sun seignur a estrus demandeit.
S’il aveient mesfait, pur ço nes guerpiseit ;
Mais bien offre par tut qu’il les avra a dreit
1130 En la curt Dampnedeu, se nuls les chalengeit.
227
De tut iço ne volt li reis rien graanter.
Nes en larra ensi en nule guise aler ;
Mais tut ainceis les volt faire desordener,
A la justise puis les cumande a livrer,
1135 A pendre u a ardeir u vifs a desmenbrer.
228
Al tens a sun aioel esteient il desfait,
Li clerc qui erent pris a si vilain mesfait.
Pur ço volt or aveir, – que rien n’en seit enfreit, –
La custume e les us sun aiwel entresait.
1140 Ja mar entendra mais li arcevesques plait.
229
L’arcevesques respunt ja einsi ne sera,
Ne a laie justise les clers ne liverra ;
Mais sulunc Deu par tut a dreit les maintendra,
E sulunc les decrez bien les justisera.
[36] 1145 Saint’iglise endreit li abaissier ne lerra.
230
« Clerc ne deivent, fait il, a voz leis obeïr,
Ne pur un sul mesfait duble peine suffrir :
Estre desordené e puis des cors perir.
Pur ço les voil par tut a raisun maintenir,
1150 Ne ja pur nule rien ne m’en verrez flechir.
231
Bien vus otrei que seient li clerc desordené,
Tuit cil ki mais serunt a tel mesfait trové ;
Mais dunc serunt tut quite de lur membres clamé.
E se puis resunt pris, dunc seient essorbé,
1155 Escorchié u pendu, a vostre volenté.
232
Essamples de justise ne deit pas estre pris
A cels qui de sei funt tut ço qu’il unt enpris,
N’a ceaus qui seculer furent e sunt tuz dis,
Mais a cels u Deus a sun saint esperit mis.
1160 Altrement en ert hum envers Deu entrepris.
233
Davit li reis, qui out en sei saint Esperit,
Quant il out Salemun, sun fil, a rei escrit,
Grant partie del pueple li aveit contredit,
E si unt Adonie, sun fil, a rei eslit.
1165 Abiathar le volt sacrer al Deu despit.
234
Pur cel cisme qu’il fist contre Deu et raisun,
Pur jugier fu menez devant rei Salemun.
Mais li reis nel volt pas metre a desfactiun,
Ainz li dist qu’il alast maneir a sa maisun ;
1170 Mais de tut sun mestier li fist suspensiun.
235
D’un sul mesfait ne deit nuls huem dous feiz perir.
Quant li clers pert sun ordre nel pet hum plus hunir.
Quant jo dei saint’iglise e les clers maintenir,
Jes maintendrai tuz dis pur Deu, ki dei servir ;
1175 Pur vie ne pur mort ne m’en verrez flechir. »
236
Quant veit li reis Henris que veintre nel purra,
[37] Ne que les clers forfaiz desfaire ne lerra,
Mult durement vers lui en ire s’enflamba ;
E tresbien li pramet que il l’abaissera,
1180 E la u il le prist, que il le remetra.
237
Lungement ad duré entre els dous cist estris.
L’arcevesque ne puet flechir li reis Henris ;
Tut adès mainteneit les fols clers entrepris.
Tut sul se conbateit, n’i ot gueres amis,
1185 Car tuit pres li evesque s’esteient al rei pris.
238
Li autre l’unt laissié tut sul enmi l’estur,
E le corn unt baillié en main al pecheür,
Ne l’espee Deu traire nen osent pur poür ;
Car plus criement asez le terrïen seignur
1190 Que il ne funt Jesu, le puissant creatur.
239
Ahi, las e chaitif ! Dites mei que cremez ?
Cremez vus que vus toille li reis voz poestez ?
Par ma fei, nel fera, se tenir les osez.
Vus n’estes pas evesque, le sul nun en portez.
1195 Ço que a vus apent un sul puint ne guardez
.
240
Les autres devrïez mener e aveier,
E vus les faites tuz chaïr e trebuchier.
Nis le rei del païs faites vus desveier.
Vus ne li devez pas tut son voil conseillier,
1200 Ainz le devez suvent reprendre e chastïer.
241
Deus vus ad comandé sun berzil a guarder ;
E s’il est vostre oeille, vus le devez mener.
Le pastre deit tuz dis le forain returner
E l’oeille malede sur s’espaule porter ;
1205 Ne la deit pas laissier al larrun estrangler.
242
Vus estes mercennier ; des verais poi i a.
Li reis le veit tresbien : plus vils vus en avra.
Deus, quil mist el regné, le vus demandera.
Vus l’avez a guarder. Quant se convertira,
[38] 1210 Tuz ceus qui cest conseil li dunerent, harra.
243
Li reis deit guverner la terrïene gent,
E volt aveir ses leis le plus a sun talent.
Li lai volent aveir lur establisement
E lur us, si cum orent devant els lur parent.
1215 Deus est celestïen, e ses leis ensement.
244
E le rei e les clers voil ore demander :
Lesqueles des leis deivent cristïen mielz guarder,
U celes qu’establirent Sarazin e Escler
E les genz par le mund, pur les feluns danter,
1220 U iceles que firent li saint humme enbrever ?
245
Reis, purpense te mielz ; ne creire mal conseil.
Mult sunt faus li prelat que tu as pris al breil ;
Plus sunt fuiant del ros, quant il est en tüeil.
Quant trechent lur seignur, poi te serunt feeil.
1225 Ne te creire a la nuit ; dune tei al soleil.
246
Lai saint’iglise aveir e ses dreiz e ses leis.
Ele est espuse Deu, qui est sire des reis ;
Il s’en corecera, se de rien la descreis.
Bien tost te sufferra un an u dous u treis
1230 U trente u vint u dis, semaine u jur u meis.
247
Se or vesquist Nerun, ja truvast tost Symun,
Qui suduist tut le mund e par buche e par dun.
Rume fu maisun Deu ; or est fosse a larrun.
Moÿses est tut suls el regne Pharaun,
1235 N’i puet mie trover de sun frere Aarun.
248
Li clerc sunt serjant Deu e de s’electiun,
Eslit es sorz des sainz ; de ço portent le nun.
Quel qu’il seient, serjant sunt en la Deu maisun.
N’i as a metre main, nis el petit clerzun,
1240 Puis qu’est duné a Deu, s’esguardez la raisun.
249
Reis, se tu es enuinz, curune d’or portant,
Ne deiz estre en orgueil, mais en bien reluisant ;
[39] A tun pueple deiz estre e chiefs e lur chalant.
Ne la portes adès, n’avoec ne fus naissant.
1245 La glorie d’icest mund n’est lungement durant.
250
Li clers porte sun merc en sum le chief adès ;
Ne li est pas al cors, mais a l’aneme, grant fes.
Tunduz est cumme fous, e de luinz e de pres.
Ne deit estre orguillus vers nului, ne engrès ;
1250 Humbles deit estre a tuz e par tut porter pes.
251
Li clers est trodnes Deu ; Deus deit en li seeir.
Aprendre deit tuz dis ; mult li covient saveir.
Discretiun e sens deit en tuz lius aveir.
Mais Deus ne li a pas duné si grant poeir
1255 Que ses pechiez nel pusse cum humme deceveir.
252
Li clers deivent les lais e lur anemes guarder.
Nuls ne deit sun prelat, ne clerc ne lai, dampner.
Pur ç’ad um fait prelat sur prelat alever :
Cel qui mesfait deit l’un a sun prelat livrer ;
1260 Par tel lei cum il vit, le deit l’um demener.
253
Li clerc forfait serunt as evesques livré.
En quel guise e coment serunt desordené ?
Coment serunt li mot del sacrement osté,
E ki puet dessacrer ço que Deus ad sacré ?
1265 N’est pas dreiz, ço m’est vis, mais lei a volenté.
254
Quant est desordenez, s’il puet a Rome aler
E il puisse la grace l’apostolie encontrer,
Qu’il li duinse cungié sulement de chanter,
Erramment li verrez la messe celebrer,
1270 E si nel fera pas altre feiz ordener.
255
Ço que Deus a sacré ne puet nuls dessacrer,
Ne nul cristïen humme nuls descristianer,
Mais que de saint’iglise le puet um bien sevrer.
N’otrei pas, s’il est pris, qu’um le laist mie aler,
1275 Q’um le laisse en avant, cum il soleit, ovrer.
[40] 256
Le fel ne dute pas le desordenement.
L’ordre aime e prise poi, quant il murdrist la gent
E emble altrui aveir e a force le prent ;
Ne crient hunte ne mort, ne furkes ne turment.
1280 Qui l’en larra aler, puis qu’est pris, ja n’ament.
257
Ensi est del felun cum il fu del sengler
Dunt vus avez oï en Avïen cunter,
Qui soleit les furmenz al riche humme guaster.
Par dous feiz i fu pris, sil laissa l’um aler,
1285 Mais ainceis li fist l’um les oreilles couper.
258
Quant il i esteit pris, li produem li roveit
Que mais n’i repairast ; se mais i reveneit,
Bien li aseürout que il le conpereit.
Puis l’en laissout aler ; mes primes le merkeit.
1290 Tierce feiz i fu pris ; pas ne s’en castiheit.
259
Idunkes fu ocis e al coeu fu livrez.
Li keus manja le cuer. Quant li fu demandez,
Fist al seignur acreire que senz quer esteit nez :
Car se il eüst quer, il se fust purpensez.
1295 Le fel est tuz dis fels, ne ja mais n’iert senez.
260
Pur c’esguard par raisun, e bien l’os afichier
Que se li clers forfait a perdre sun mestier,
Face le sis prelaz en sa chartre lancier,
Qu’il ne puisse ja mais hors d’iluec repairier.
1300 Iluec purra, s’il volt, ses mesfaiz adrecier.
261
Quant Deus ot fait Adam e mis en paradis,
Pur le mesfait qu’il fist ne fu il pas ocis,
Mais del dolerus mund fu en la chartre mis.
En peine e en tristur fu, tant cum il fu vis,
1305 E pur espeneïr ço qu’ainceis ot mespris.
262
E Adam e li clerc nen unt chief se Dieu nun ;
Pur ç’ai fait, ço m’est vis, dreite comparisun.
E se li clers est pris mais a tel mesprisun,
[41] Face le sis prelaz jeter en sa prisun.
1310 Bien se puet apuier li reis a ma raisun.
263
La terrïene leis ne deit nul esparnier
Pur les feluns danter e pur els chastïer.
Mais la pitié de Deu ne volt nul esluignier,
Einz volt que le fel vive, qu’il se puisse espurgier
1315 E sun pechié guerpir e a Deu repairier.
264
Ço parut en Adam, qui tuz premiers mesfist.
Deus le vesti de peals, lui e nus mortals fist ;
Es ovraignes Adam nostre terre maudist,
Qui nus germe pechiez e dunt poi de biens ist.
1320 L’aneme ne maudist pas, qu’al ciel ne revenist.
265
Deus eissilla Chaïm, ki sun frere tua ;
Les escumenïez od lui des bons sevra.
La tere maldist Deus, ki le sanc engula
De la main al felun ; mes a l’anme esparna.
1325 E cels qui le sanc usent lur presme escumenga.
266
Nabugodonosor fist un’ymage ovrer,
D’or e d’argent mult grant a son semblant former.
A tuz par sun regné la feseit aürer ;
Se ceo nun, sis feiseit ocire u turmenter.
1330 Puis fist Deu boef de lui e peistre herbe e user.
267
Mes Deus en refist humme puis après les set anz.
Suventesfeiz veums que li plus mesfaisanz
Devient simples e bons e del tut repentanz ;
Essamples est de bien as petiz e as granz.
1335 Glorie del ciel li rent Deus, dunt ainz ert perdantz.
268
Dedenz Marie aveit set malfez herbergiez.
De ses lermes lava as piez Deu ses pechiez,
De ses chevols les a e ters e essuiez.
En quel eé que seit li repentanz jugiez,
1340 De sun presme e de Deu le salve l’amistiez.
[42] 269
Seint Piere li apostre, ki la poesté a
E en ciel e en tere, par treis feiz Deu nea,
Ke il nel conuisseit. Le pechié fors geta,
Plura amerement, e Deu li parduna.
1345 Cil ki pardon requiert de bon cuer, il l’avra.
270
Ne fu unkes oï ne trové en escrit
Que pechiere nen eit merci, s’il le deprit ;
Mes s’il se desespeire u se neie u ocit,
Ne pot aveir pardon, quant peche en l’espirit.
1350 Sur tute riens ad Deu misericorde eslit.
271
E pur ceo que Deus aime mult mercial justise
E plus misericorde k’il ne fet sacrifise,
A li bons arceveske cele bataille emprise
Pur les clers maintenir e pur sa mere iglise.
1355 Bien veit que laie mein n’i devreit estre mise. –
272
Quant l’arceveske veit ne purra conquester
L’amur al rei, kil het cume del chief colper
(Car cu’il het une feitz, nel voldra puis amer),
Sun eire apareilla, si se mist en la mer.
1360 Dejuste Rumenel comencent a sigler.
273
Quant furent luinz en mer e empeinz e siglé,
Li notunier k’i ierent unt ensemble parlé ;
E Adam de Cherringes dient k’il sunt desvé,
Ke l’enemi le rei unt del païs geté ;
1365 E il e lur lignage erent desherité.
274
A l’arceveske vunt tut ensemble parler :
Dient li k’il ne poent cuntre le vent sigler,
Ne nuls hum a cel vent ne purreit passer mer.
« Quant nus estuet, fet il, pur oré returner,
1370 Pernez port la u Deus le vus voldra doner. »
275
L’arceveske l’a puis suvent issi cunté,
E a sun escïent sunt pur ceo returné.
N’uncor ne l’aveit Deus a passer apresté,
[43] N’il n’ot uncore pas el champ estreit esté,
1375 N’a la grant eschermie, dunt Deus l’aveit geté.
276
Mes quant li reis oï qu’il dut estre passez,
Mult par en fu dolent e forment trespensez,
Car il le cremeit mult, pur ceo qu’il ert senez,
E cremi k’il ne fust a l’apostoile alez,
1380 E que tut ne fust mis en defens li regnez.
277
Mes ainc pur ceo li reis nel pot de rien fleschir,
Pur ceo k’il ne s’en pot hors del païs fuïr.
A Norhamtune a fet sun concile establir,
E prelaz e barons par ban i fet venir,
1385 Trestuz ces ki en chief de lui deivent tenir.
278
A cel concile sunt cumunalment alé
Li conte e li baron, eveskë e abé.
L’arceveske Thomas ne l’ad pas refusé
Ke il n’i seit alez od cel altre barné ;
1390 Mes li ber i alat od grant humilité.
279
En ses ostels fet orent lur chevals herbergier
Li reial, ki bien sorent tut le conseil plenier.
E il a dit al rei n’ira a curt plaidier,
Tresqu’il li avra fet tuz ses ostels voidier.
1395 Dunc en furent geté cheval e escuier.
280
Li ber i ert sumuns a jor numeement,
K’il fust prez a respundre iluekes en present.
El regne ot fet li reis un establissement
(As barons del païs turne a grant grievement) :
1400 Ke chascon pert sa curt par un fals serement.
281
Se nul plaidast de terre en la curt son seignur,
Od sa gent i vendreit a sun premerain jor.
E se l’um li fesist de sun plet nul demur,
A la justise alast, si fesist sa clamur ;
1405 Ariere revenist, od lui dui jureür.
282
En la curt sun segnur jurast, sei tierce main,
[44] Que la curt li oüst esluinié sun dreit plain.
Par itel serement, u desleal u sain,
Alast cil en la curt al segnur plus procein,
1410 Tant k’en la curt venist al segnur suverain.
283
Johan li Mareschal pleideiot ensement.
En la curt seint Thomas clamot un tienement ;
Pur ceo k’il n’i ot dreit e n’espleita neient,
Sa curt li ad tolue par itel serement.
1415 Al rei s’en est clamez, ki quiert sun grievement.
284
La fist li reis sumundre seint Thomas pur pleidier,
K’il i fust prez al jor, e pur sei derainier
De ceo k’il n’ot tenu Johan sun dreit plenier.
Il fu emferms al jur e ne pot chevalchier ;
1420 A dous des suens a fet le jor essunïer.
Translation
226
Archbishop Thomas fought for them; he claimed these men as vassals of his Lord for certain. If they had committed a crime even for this he would not abandon them; but well offered that he would bring them to face justice in the court of the Lord God if anyone wished to prosecute them. 1130
227 In none of this did the king want to give way. He would not let them get away with this in any guise. As he wanted all of them first to be stripped of their order, then ordered to be delivered up to the justice, to be hanged, or burnt, or dismembered alive. 1135
228
In the time of his grandfather clerics who had been arrested for committing a villainous crime were put to death; For this it was now his wish -with no exceptions to this- to have put into effect immediately the customs and practices of his ancestor. Never again would they be heard in a trial before the archbishop. 1140
233
235
For one sole crime must no one be condemned [suffer punishment] twice. When a cleric has lost [been stripped of] his order no one can shame him further. As I must uphold Holy Church and its clerics I will always defend them. I will always do that for God whom I must serve: neither in life, nor even in death, will you will see me give way.>> 1175
236
When king Henry saw that he could not win, neither clerics to be condemned no allow them to be dismembered [destroyed] he flared up into a fierce rage [ira regis] against him. And he promised dearly both that he would have him deposed, and that he would have him cast back down from whence he came. 1180
237
Long in duration was there altercation between the two of them. King Henry could not bend the archbishop. Without cessation he maintained that he would always protect immoral clerics. [In this] he fought alone. Neither had he any support, for nearly all the bishops had taken sides with the king. 1185
238
And the others also left him all alone to stand by himself against the enemy. And the battle horn was handed over into the hands of a sinner; out of fear they did not dare to draw the sword of God. because they were afraid far more of their terrestrial lord than of Jesus, the all-powerful creator. 1190
239
<<Alas, poor misfortunates! Tell me what is it you are afraid of? Do you fear the king who raised you to your positions? By my faith he would not do it if you dare practice them. You are not bishops, you only bear the title of such. You do not care for even one aspect of that post to which you have been appointed. >> 1195
240
You ought to be leading and guiding others, but you cause them all to collapse into ruin and bring them down. You even lead the king of the country astray. You must not concede to him all his desires; rather you must often reprove and chastise him. 1200
241
God has commanded you to watch over his sheepfold. and if he [ the king] is one of your flock you must guide him. The pastor must always turn away the alien, and carry the sick sheep upon his shoulder, and not let it be strangled by a thief. 1205
242
You are venal: there are but few true [pastors]. The king sees this clearly: and will consider you to be of a baser value. God, who has set him to reign [over the kingdom], will demand it of you to have watched over him. When he converts he will despise all those who have given him this [evil] advice. 1210
243
The king has to govern over the people [down here] on earth and wants to have his laws [those] which accord most with his own mind. The laity want to have their institutions and their customs, as if they had before them those of their parents. God is a heavenly being, and so are his laws similarly. 1215
244
I now wish to ask both the king and the clerics which laws should Christians best keep, those which have been established by heathens [Saracens] and pagans [Slavs] and by other people of the world, with which to subjugate felons, or those which have been set down in writing by holy men? 1220
245
O king, think more for yourself; do not trust [believe in] evil counsel. The prelates whom you have trapped in your snare are disloyal people. They bend more than reeds in the storm. If they are duping their Lord, even less so they will be faithful to you. Do not trust the night; give yourself to the sun. 1225
272
References
La vie de Saint Thomas le martyr; pp, 39-
Translation
222
There arose yet another very great quarrel between him [Thomas] and the king concerning the concealment of treacherous clerics who were through ill-fate, robbers, murderers and felons. The king wanted them taken before the law of the land, but the archbishop had turned his back on these laws. 1110
223
Throughout the whole world are laws, established by right, both in Christendom and even in heathen lands: all who have been caught stealing or in the commission of another felony, are made to face the full force of justice and are punished for it. Neither by [the intervention of] father nor brother may they be spared from this. 1115
224
For this the king, both he and his barons, wished that if anyone in holy orders was caught committing a crime like robbery, or murder or treason, then he should be downgraded [deprived of those orders] for this reason, and then put to death and be dismembered. 1120
225
Priests and many deacons had been arrested for this, and put in the king's prison for larceny and murder. They were often carted across the country, and led before tribunals, where they were tried, after which they were sentenced to be hanged or other means put to death.
226
Archbishop Thomas fought for them; he claimed these men as vassals of his Lord for certain. If they had committed a crime even for this he would not abandon them; but well offered that he would bring them to face justice in the court of the Lord God if anyone wished to prosecute them. 1130
227 In none of this did the king want to give way. He would not let them get away with this in any guise. As he wanted all of them first to be stripped of their order, then ordered to be delivered up to the justice, to be hanged, or burnt, or dismembered alive. 1135
228
In the time of his grandfather clerics who had been arrested for committing a villainous crime were put to death; For this it was now his wish -with no exceptions to this- to have put into effect immediately the customs and practices of his ancestor. Never again would they be heard in a trial before the archbishop. 1140
229
The archbishop now replied that in no way would he deliver up clerics to lay justice; but in accord with God by every legal right he would defend them, and in accordance with the decretals [Canon Law] well he would judge them. Let not Holy Church be humitliated. 1145
230
<<Clerics must not>> he said, <<be obedient to your laws, nor must they for one lone crime suffer a double punishment [namely] (first) to be dismissed [from holy orders] and (second) then to have their life brought to an end. You will never see me give way on this.>> 1150
231
<<I agree with you thus far that clerics found committing crimes should be stripped of their order, but then it should be proclaimed that their limbs are exempt [from punishment]. But if they are caught again, then they may be blinded, flayed or hanged at your will.>> 1155
231
<<I agree with you thus far that clerics found committing crimes should be stripped of their order, but then it should be proclaimed that their limbs are exempt [from punishment]. But if they are caught again, then they may be blinded, flayed or hanged at your will.>> 1155
232
They must not be taken to be principles of justice by those who have by themselves presumed all this. Nor by those who have always been or are now secular, but [rather] by those in whom God has filled with His Holy Spirit, otherwise that would mean that one would have made an assault upon God. 1160
233
The Holy Spirit of the Lord dwelt in King David when he had his son Solomon declared in writing [as his successor] as king. A large part of the people gainsaid him and elected [another] son, Adonijah, instead: Abiathar [the head priest] wanted to anoint him [the latter] as king to the contempt of God. 1165
234
In this case [lawsuit] which was one against God and right, for as to judge him [Abiathar] he was brought before king Solomon. But the king [Solomon] did not wish to put him to death, therefore he ordered that he should be detained in his house, also suspended him from all of his religious duties. 1170
For one sole crime must no one be condemned [suffer punishment] twice. When a cleric has lost [been stripped of] his order no one can shame him further. As I must uphold Holy Church and its clerics I will always defend them. I will always do that for God whom I must serve: neither in life, nor even in death, will you will see me give way.>> 1175
When king Henry saw that he could not win, neither clerics to be condemned no allow them to be dismembered [destroyed] he flared up into a fierce rage [ira regis] against him. And he promised dearly both that he would have him deposed, and that he would have him cast back down from whence he came. 1180
Long in duration was there altercation between the two of them. King Henry could not bend the archbishop. Without cessation he maintained that he would always protect immoral clerics. [In this] he fought alone. Neither had he any support, for nearly all the bishops had taken sides with the king. 1185
And the others also left him all alone to stand by himself against the enemy. And the battle horn was handed over into the hands of a sinner; out of fear they did not dare to draw the sword of God. because they were afraid far more of their terrestrial lord than of Jesus, the all-powerful creator. 1190
<<Alas, poor misfortunates! Tell me what is it you are afraid of? Do you fear the king who raised you to your positions? By my faith he would not do it if you dare practice them. You are not bishops, you only bear the title of such. You do not care for even one aspect of that post to which you have been appointed. >> 1195
You ought to be leading and guiding others, but you cause them all to collapse into ruin and bring them down. You even lead the king of the country astray. You must not concede to him all his desires; rather you must often reprove and chastise him. 1200
God has commanded you to watch over his sheepfold. and if he [ the king] is one of your flock you must guide him. The pastor must always turn away the alien, and carry the sick sheep upon his shoulder, and not let it be strangled by a thief. 1205
You are venal: there are but few true [pastors]. The king sees this clearly: and will consider you to be of a baser value. God, who has set him to reign [over the kingdom], will demand it of you to have watched over him. When he converts he will despise all those who have given him this [evil] advice. 1210
The king has to govern over the people [down here] on earth and wants to have his laws [those] which accord most with his own mind. The laity want to have their institutions and their customs, as if they had before them those of their parents. God is a heavenly being, and so are his laws similarly. 1215
I now wish to ask both the king and the clerics which laws should Christians best keep, those which have been established by heathens [Saracens] and pagans [Slavs] and by other people of the world, with which to subjugate felons, or those which have been set down in writing by holy men? 1220
O king, think more for yourself; do not trust [believe in] evil counsel. The prelates whom you have trapped in your snare are disloyal people. They bend more than reeds in the storm. If they are duping their Lord, even less so they will be faithful to you. Do not trust the night; give yourself to the sun. 1225
246
Let Holy Church enjoy both her laws and her rights. She is the Bride of God [Sponsa Dei], who is the king of kings. He will be angry with you if you lessen her in any way. Well he will suffer this for one year or two or three, or thirty, or twenty or ten, or for a week, a day or a month. 1230
247
If Nero were alive now, he would soon find a Simon [Magus/ a Simoniac] who would seduce the whole world with his mouth and with money [bribery]. Rome was [once] the house of God; it is now a den of thieves. Moses is all alone in the kingdom of Pharoah, for he could not find his brother Aaron there at all. 1235
248
Clerics are the servants of God and are His elect. He chose them from amongst the saints for they bear this name [Kleros = those having the spiritual care of...]; whatever they are, they are servants in the house of God. Therefore towards those who belong to God you must refrain from applying justice.1240
249
If you have been anointed king bearing a crown of gold you must not rule arrogantly, but sit in resplendence. To your people you must both be chief and their protector. You will not always be bearing it [the crown], just as you
you were not born with it. The glory in this world is not of long duration.
250
The cleric always bears the distinguishing mark of his office on the top of his head; as for his body it is not for carrying heavy burdens, but for his soul. He has his hair tonsured similar to the insane. visible both far off and near [The cleric] must not be arrogant/proud towards anyone, nor aggressive. He must be humble towards everyone and bring peace everywhere. 1250
251
The cleric is God's throne; God must be seated within him. He must always be learning, for he must needs much knowledge. He must use discretion and sense everywhere, but God has not given him such great power that he might not be deceived by his sins, as they do other men. 1255
252 Clerics must watch over [care for] lay people and their souls. No one must condemn his prelate [bishop], neither lay person nor cleric. This is the reason why one prelate is set above another. Anyone who has committed a crime must be brought before their prelate. By such law as he shall have lived so shall he be judged. 1260
[Prelate = Latin.- praefectum = Lord/Bishop]
[Prelate = Latin.- praefectum = Lord/Bishop]
253
Clerics who have committed a crime should be delivered up to their bishops. In which guise and how they will be stripped of their order, how they will have the word of the sacrament removed and who can deconsecrate that whom God has made sacred, is not right and lawful., but arbitrary law.1265
254
After he has been stripped of his order if he can go to [to the Curia in] Rome he might meet with the grace of his Holiness the Pope, who might only grant him permission to chant prayers [for those in purgatory]; immediately you may see him celebrating mass, as no one needs to be ordained a second time. 1270
255
Those whom God has consecrated no one can de-consecrate, no less than a baptised Christian can be un-baptised, although he may be cut off from Holy Church [excommunicated]. I am not conceding , that if he has been caught [for a crime], that one can let him go, even less let him continue as before. 1275
256
The felon[ious cleric] does not fear being stripped of his order, because he has little love or care for his holy order: for when he commits murder, robs or takes the goods of others by force, he fears no shame, nor death, nor the gibbet, nor torture
257
Thus was it for the felon like it was for the wild boar which you have heard told about in the fables of Avianus, which often ravaged the cornfields of a rich man: there captured twice, each time before it was let go by him, it had one of its ears cut off. 1285
258
Whenever it was captured the landowner begged it not to return there again; if it came back again well he assured it that it would suffer the qconsequrences. Then he let it go, but first having it marked. The third time it was caught it was not chastised 1290
259
This time it was killed and handed over to the cook. The cook ate its heart. When he [the cook] was asked for it, he told his master that he believed it had been born without one, because if it had had a heart it would have thought twice about its action; once a felon always a felon, it never learned its lesson. 1295
260
For in this regard by reason I can assert that a cleric who has transgressed, and been stripped of his office, and thrown into a prison cell by his prelate [bishop] from whence he would never be able to return to the outside world again, there, he could if he wanted to, atone for his wrongdoings, 1300
261
When God had made Adam and placed him in paradise, for his sin
262
Both Adam and clerics have no other master than God Himself. In this, it seems to me, I have made a correct comparison. And if clerics have been arrested again for such misdeeds, let his prelate have him thrown into prison. O well can the king himself learn much from my reasoning. 1310
263
Earthly laws want to spare no one. for it wants to subjugate and punish felons. But a God of mercy wants no one driven out, but wants the felon to live whom he can then cleanse of his sins and return to God. 1315
264
This appeared in Adam, who all the first misdeeds [original sin] God clothed him in animal skins, to him and we mortals made
The soul does not curse that to heaven not return.
265
God sent into exile Cain who had killed his brother; the excommunicate from Him their good severed. God cursed the land, which had swallowed up the blood which had been spilled by the felon: but spared his sould and that which the blood which they used closest relatives of the excommunicate. 1325
266
Nebuchadnezzar had erected a very large statue made of gold and silver and cast in his own image. Everyone in his kingdom was forced to worship it. If they did not do this he had them killed or tortured. Then God had him turned into an ox and put out to pasture, grazing grass. 1330
267
But then God turned him back into a man after seven years. Often we come to see the most malfeasant become humble and good, and all repentant, as examples of goodness to both high and low. God rendered him to the glory of heaven, he who was previously lost. 1335
268
Within Mary [Magdalene] there dwelt seven evil spirits. After she had bathed the feet of God with her tears and wiped and dried them with here hair she was cleansed of her sins.
In whatever time the penitent may be judged, he is saved by the love of God and of his neighbour. 1340
269
St. Peter the apostle, who rules in heaven and on earth, denied he knew God three times. The sin had him cast out of freedom.Crying bitterly, God forgave him. He who begs for pardon with a true heart will have it. 1345
270
It has not been heard at any time or found in scripture that a sinner cannot have mercy, if he has begged for it. But if he despairs, drowns or kills himself he cannot receive forgiveness [absolution] when he sins against the Holy Ghost. Above all else God chooses mercy. 1350
271
And it was for this reason that God loves much more merciful justice, and compassion more than he does sacrifice, that the good archbishop took up this battle to defend both clerics and Mother Church. Well he saw that lay justice must not be involved here. 1355
272
When the archbishop saw that he could not regain the friendship of the king of which hate was principally to blame (because whatever he hated once he could never love again), he made ready for his journey: thus he put to sea near Romney [and] it was from here that he set sail. 1360
273
When they were far out to sea buffeted by a gale and under sail, the sailors who were there came together to speak with one another; and they said to Adam de Charing [master of the ship?] that they were enraged that they would be ejected from the country as enemies of the king, and that both they and their lineage [family] would be disinherited. 1365
274
Together they came to speak with the archbishop. They said to him they could not sail against the wind, that no one in this gale could cross the sea. <<Do whatever is necessary for us;>> he said, << when a favourable wind returns, make for whatever port God is willing to give you.>> 1370
275
The archbishop afterwards often told this story like this. Indeed, to his mind, they had returned for these reasons: God had not yet made him ready to undergo the crossing; nor had he yet engaged on the field of battle in close quarters [either in a real or mock battle in the lists of a tournament], nor had the great skirmish which God was to throw him into yet taken place. 1375
276
But when the king heard that he [Becket] must have crossed [over the Channel] he was very much upset by it, and was very anxious, because he was very afraid for this reason, he [the king] feared that he [Becket] would go to the Pope and that the whole of the kingdom would be placed under an interdict. 1380
References
La vie de Saint Thomas le martyr; pp, 39-
