The King's Peace

History concerns societies. Societies are ruled by laws. How those laws come into being, evolve and change and are interpreted by the rulers, by the people, by significant groups in those societies are significant historical issues, and a matter of History. Such is the nature and essence of the King's Peace.

The Constitutions of Clarendon were definitely about king Henry II wanting firmly to extend the areas of his legal jurisdiction into areas which the Church believed to be exclusively its own. The extent of the King's legal jurisdiction is sometimes known as the King's Peace [Pax Regis], just as Pax Romana might describe the extent of Roman rule and justice handled by Roman Law, and enforced by the Roman legions. This is a question of the King's own rights. The Church's rights are seen as those defined by Canon Law, whereas the King's own rights are more driven by custom and regal precedence.

Breaches of the King's Peace were serious matters. Committing a breach was an Injury against the King's Majesty [Laese Majeste], a kind of treason, and very definitely a felony. Breaches of the King's Peace were to be tried in the King's Courts by the King's Justices, or even himself personally. Indeed this can possibly be seen as the legal and theoretical origin of the king's law, and his very system of justice, and his authority and right to rule.

The extent of the King's Peace was defined sometimes by time, particular days, sometimes by place or region, sometimes by category of offence and/or legal topic. Overtime the extent of the King's Peace gradually got larger.

Pax Regis was a term which applied to a certain privileged area, a kind of sanctuary. The pax regis, or verge of the court extended from the king's palace-gate or royal court to the distance of three miles, three furlongs, three acres, nine feet, nine palms, and nine barleycorns. This was the formal area under the control of the lord steward of the royal household.

Henry I in his coronation charter stated


Clause 12: Pacem firmam in toto regno meo pono et teneri amodo precipio.

I set an immutable peace on all of my realm and order it to be held henceforth.


References

Pollock on the King’s Peace in the Middle Ages - Online Library of Liberty

John Hudson (2012). The Oxford History of the Laws of England Volume II: 871-1216. The king's peace: OUP Oxford. pp. 386–. ISBN 978-0-19-163003-3.

John Hudson (2014). The Formation of English Common Law: Law and Society in England from the Norman Conquest to Magna Carta. Routledge. pp. 82–. ISBN 978-1-317-89801-6.

Benjamin Thorpe (1840). Ancient laws and institutes of England: comprising laws enacted under the Anglo-Saxon kings from Aethelbirht to Cnut,  De Pace Curia Regis G. E. Eyre and A. Spottiswoode, printers to the Queen's Most Excellent Majesty. pp. 526–.

Chartes des libertés anglaises - Henry I Coronation Charter- Clause 12 

Ernst Hartwig Kantorowicz (1997). The King's Two Bodies: A Study in Mediaeval Political Theology. Princeton University Press. pp. 168–. ISBN 0-691-01704-2.

Henry Hallam (1829). The Constitutional History of England. CUP Archive. pp. 109– 

R. Allen Brown (1985). The Normans and the Norman Conquest. Boydell & Brewer Ltd. pp. 55–. ISBN 978-0-85115-367-4. 

Alan Harding (2002). Medieval Law and the Foundations of the State. Oxford University Press. pp. 69–. ISBN 978-0-19-821958-3.

The History of English Law Before the Time of Edward i. CUP Archive. pp. 463–

Stephen Morillo (2003). Haskins Society Journal: Studies in Medieval History, 2002. The Rise and Fall of the Anglo-Saxon Law of the Highway: Boydell Press. pp. 39–. ISBN 978-1-84383-008-5.

Francis Palgrave (1832). The rise and progress of the English Commonwealth: Anglo-Saxon period. The King as Supreme Conservator of the Peace: John Murray. pp. 284–.

The Archaeological Journal: . The Four Roman Ways: Archaeological Institute of Great Britain and Ireland. 1857. pp. 99–.

 

Bracton Thorne Edition English. Volume 2, Page 406

Bracton Thorne Edition English. Volume 2, Page 413

The Peace and the Truce of God in the Eleventh Century

H. E. J. Cowdrey

Past & Present

No. 46 (Feb., 1970), pp. 42-67

Published by: Oxford University Press on behalf of The Past and Present Society

Stable URL: http://www.jstor.org/stable/649794

GRITH - Law Dictionary TheLaw.com

FRITH - Law Dictionary TheLaw.com

 
 

 

Garnier on Custom

Guernes (de Pont-Sainte-Maxence) ed. Walberg (1922). La vie de saint Thomas Becket. C.W.K. Gleerup. p. 120.

https://archive.org/stream/laviedesaintthom00gueruoft#page/120/mode/1up

http://txm.bfm-corpus.org/pdf/becket.pdf

Stanzas 714-722 : Lines 3566-3609

714 - 3566

Tels letres enveierent al saint humme ultre mer

Li prelat qui deveient saint'iglise tenser.

Les custumes del regne voleient alever

En sainte mere iglise. Mais li saintisme ber

S'en conbati adès, e pur li delivrer.

715 -3570

Custume n'est pas dreiz, bien le poëz veeir.

Kar chascuns riches hum qui Deu ne volt cremeir,

Alieve sur sa gent custume a sun voleir.

Une custume ad ci, la en vei altre aveir.

Mais Deus n'aime custume, mes fundement de veir.

716 - 3575

E mult par est la vie del chaitif humme brieve ;

Or est chalz, or est freiz, cume cele eve tieve.

Pur ço fait grant pechié cil qui custume alieve

Dunt nuls huem ad damage u ki nul humme grieve :

Kar nel puet pas oster la u li quers li crieve.

717 - 3580

Se li reis Henris volt les custumes aveir

Qu'orent si ancesur, or voil dunches saveir

Lesqueles il volt mielz en sun regne aseeir :

U celes al Rus Rei, ki ot poi de saveir,

U al Viel rei Henri, ki fu de grant poeir.

718 - 3585

Li Rus Reis ne laissa as iglises neent

Les rentes en perneit, l'aveir, l'or et l'argent,

E les clers raemeit. Deus en prist vengement :

Al berser fu ocis e fina malement ;

Li cors en est purriz e l'aneme est en turment.

719 - 3590

E se li reis Henris ad sa custume enprise,

E voille guerreier e clers e saint'iglise,

Ainz qu'il en sace mot ert la venjance prise.

Deus ad ja en sun arc, certes, saete mise ;

L'aneme e le cors ocit, fiere est mult sa justise.

720 - 3595

Li reis Henris li Vielz les espuses perneit,

E a lur dreiz espus del tut les defendeit ;

E pur les mues bestes les hummes ocieit,

E envers saint'iglise mainte feiz mesperneit.

E se sis niés l'ensiut, entre lui e Deu seit !

721 - 3600

Un mult felun proveire, - nel poum pas neier, -

Fist li Vielz Henris pendre, e pur cels esmaier

Ki ne voleient pas la malveistié laissier.

E s'um par mesprisun volt custume afichier,

Males custumes funt, e mal us, a laissier. -

722 - 3605

Or mais larrum ici des custumes ester,

E de ces treis prelaz que m'oïstes nummer ;

De lur contienement ne voil or mais parler.

Mes del saint arcevesque vus voldrai recunter,

Qui sis anz demura en eissil ultre mer


Translation

714: They, the prelates, sent such letters to the holy man over the sea, they who ought to protect [and defend] Holy Church. They wanted to impose the customs of the kingdom upon [our] Holy Mother Church, but the most saintly baron persistently fought against this, to set her free.

715: Custom is not Law. This is easily understood, for without the fear of God [in his soul] any powerful men will try to impose whatever custom he likes [arbitrarily] on his people, one Custom here, another there,  God does not like Customs; Laws are based on Truth.

716: How short is the life of the unfree man, one moment full of fire, and then cooled down by tepid water. Thus it is a very grave sin for anyone to impose a Custom which causes any man harm or injury, for he cannot replace it if his heart is broken.

717: If the King Henry wants to bring back the Customs of his ancestors, I want to know which of these laws he would prefer to establish in his kingdom: those of the king William Rufus, who was of little knowing, or those of the late king Henry, who was very powerful.


718: King Rufus left nothing to the churches: he expropriated their rents, their property, their gold and silver, and ransomed their clerics. God took his revenge: Rufus was killed by an arrow whilst out hunting and died unshriven for his sins; his body lies rotting and his soul is in agony.

719: If King Henry were to adopt these customs there, and wants to make war upon the clergy and against Holy Church, before realizing it God will take vengeance: indeed He probably already has aimed his bow at him, with an arrow nocked. His justice is terrible: it kills both the soul and body.

720: The elder king Henry [Henry I] used to take captive married women, and completely deny all all access to them by their husbands; and just like as if they were dumb beasts had the men put to death. And towards Holy Church he often behaved badly: if his grandson were to follow him in this God would sit in judgment upon him in this case.

721: The elder king Henry had a very villainous priest -which we cannot deny- hung, as a warning to those who did not wish to renounce evil. But although bad customs may be established they ought to be abandoned if they are erroneous and put to use perniciously.

References

Janet Shirley (1975). Garnier's Becket: Translated from the 12th-century Vie Saint Thomas Le Martyr de Cantorbire of Garnier of Pont-Sainte-Maxence. Llanerch. pp. 94–5. ISBN 978-1-86143-023-6.

Guernes (de Pont-Sainte-Maxence); Jacques Thomas (2002). La vie de Saint Thomas de Canterbury. Peeters. pp. 214–. ISBN 978-90-429-1188-8.

Tools

The Anglo-Norman Dictionary

Obedience

The Catholic church is built on a hierarchy of Obedience. Everyone in the Catholic church owes obedience. that is submits to someone higher in its hierarchy. The canonical rule was that all religious persons were subject to the hierarchy of the Church, first to the Pope, then to their bishop unless exempted by the pope. The Canon Gratian's Decretals Distinction 93 c. 5 formalises this specifying union with  Rome and the need for everyone in the Church to obey his/her superior. Everyone had to take a vow of obedience to his superior: priest to bishop, bishop to archbishop, monk to abbot, abbot to bishop and so forth all the way to the Pope, to whom everyone in the Church owed obedience.

The Catholic Church saw this hierarchy of obedience as part of the natural order of things. Obedience was a father-son relationship at this time. Junior ecclesiastics [sons] had to honour their fathers, senior ecclesiastics, as per the commandment.

The opposite of obedience is Contumacy [stubborn disobedience]. The punishment for Contumacy was excommunication.

Obedience - Original Catholic Encyclopedia

Honour thy father and thy mother - Wikipedia

Religious Obedience - Original Catholic Encyclopedia

Vows - Original Catholic Encyclopedia

Contumacy (in Canon Law) - Original Catholic Encyclopedia

Catholic Encyclopedia (1913)-Obedience - Wikisource

Catholic Encyclopedia - Hierarchy

Anders Winroth (2000). The Making of Gratian's Decretum. Chapter 3: Obedience or Contempt Causa 11 Questio 3 Cambridge University Press. pp. 77–. ISBN 978-1-139-42585-8.

Stanley Chodorow (1972). Christian Political Theory and Church Politics in the Mid-twelfth Century: The Ecclesiology of Gratian's Decretum. University of California Press. ISBN 978-0-520-01850-1.

Decretum Gratiani - DISTINCTIO XCIII.

Decretum Gratiani - CAUSA XI

Search This Blog

The Antichrist and/or Satan

Bodleian Library, MS. Douce 134, f. 98r ('Lucifer accompanied by lesser devils'). Livre de la Vigne nostre Seigneur.

Codex Gigas Satan

Satan as Antichrist

Queen Mary Psalter God and Lucifer

In the Diabology of Pope Gregory the Great, Lucifer was the first to be created, a Cherub, highest of all angels, next only to God cast out of heaven for the sin of pride and thrown down into Hell as a fallen angel, where he became its king.

It was Lucifer's proud boast 

Brian Murdoch (2003). The Medieval Popular Bible: Expansions of Genesis in the Middle Ages. Bedevilling Paradise: DS Brewer. pp. 27–. ISBN 978-0-85991-776-6.

"in caelum condescendam, super astra Dei exaltabo solium meum" 

"They, in heaven, will condescend [to me], for I will exalt my throne above the stars of God"

The belief in Satan grew out of a belief in dualism, the eternal battle between Good and Evil in religion. and was the subject of many heresies in the early Church, which the church regularised, and after which Satan joined the pantheon of the Church, playing a major role in the faith and its theology.

There are many references to Satan, Lucifer, Belial or Baal, and the Antichrist in the medieval chronicles, correspondence and letters, and hagiographies of Becket, where he is sometimes called the Ancient Enemy. He has many names; he is also known as the Father of Lies, the Evil One, Beelzebub, Serpent of Old and so forth. Those affected by Satan had the mark of the beast branded on their forehead.

The Murder of Becket

Richard Hurrell Froude; James Bowling Mozley (1839). Remains of the Late Reverend Richard Hurrell Froude: v. 2. J. G. & F. Rivington. pp. 550–.

Vix per mensem pater in ecclesia sua moram fecerat, et ecce quinta Dominicae nativitatis die veniunt Cantuariam quatuor milites, imo Satanae condicti satellites: viri quidem generis praeeminentia conspicui, sed enormis sceleris ausu militiae gloriam et stemmatis titulum perpetua ignominia mox damnaturi.

The father had barely made a month's stay in his church, when four knights came to Canterbury on the fifth day after the Nativity of our Lord [29th Dec], on the contrary the conspiring guards of Satan, men of pre-eminent distinguished families, but the irregular warfare, crime, adventure, fame and family a lasting shame to just condemn.

Vix ergo pater in ecclesia sua per mensem moram fecerat, et ecce quinta die natalis Domini venerunt Cantuariam quatuor milites, immo satanae condicti satellites  quorum nomina sunt haec: Willielmus de Traci, Hugo de Morevile, Richardus Brito, Reginaldus, filius Ursi; viri quidem generis praeeminentia conspicui, sed enormis sceleris aufu militiae gloriam, et stemmatis titulum perpétua ignominia mox damnaturi. 

Hardly had the father been residing one month in his see, when lo! on the fifth day of the feast of the Nativity of our Lord, there came to Canterbury four knights, or rather sworn satellites [servants and followers] of Satan, whose names were as follows: William de Tracy, Hugh de Morville, Richard Brito, and Reginald Fitz-Urse, men of families remarkable for their respectability, but destined, by their daring to commit so enormous a crime, to blemish the glories of knighthood and the honors of their ancestors with perpetual ignominy.

On the Easter Sunday following the murder of Becket  the Pope excommunicated the four assassins describing them as the "satellites of Satan"

The Antichrist and Satan

Egbert Türk (1976). NUGAE CURIALIUM: LE REGNE D'HENRI II. Librairie Droz. pp. 21–2. ISBN 978-2-600-03378-7.

During the absolution  of Gilbert Foliot, bishop of London and the censure of Roger archbishop of York Becket described the former as the Anti-Christ and the latter as Satan.

After the pope absolved Foliot's excommunication in early 1170, Becket exclaimed to a cardinal that "Satan is unloosed for the destruction of the Church".

Letter Becket to Gilbert Foliot

http://www.fordham.edu/halsall/source/hoveden-becket.asp

http://www.fordham.edu/halsall/source/williamnewburgh-becket1.html

Thomas therefore refused to lay aside his safeguard, saying, If the King's sword slay the body, my sword strikes the spirit and sends the soul to Hell '; and when Roger still persisted in his entreaty, he detected the guile in his tongue. 'Get thee hence, Satan he replied; and Roger followed the rest of the bishops into the inner room where the King was.

In 1170 Thomas Becket wrote to pope Alexander III on behalf of the poor brethren of Newburgh who had been oppressed, he said, by Roger Pont l'Eveque, the Lucifer who has established his seat in the North.

James Craigie Robertson. Materials for the History of Thomas Becket, Archbishop of Canterbury (Canonized by Pope Alexander III, AD 1173). Cambridge University Press. pp. 334–. ISBN 978-1-108-04929-0.

http://gallica.bnf.fr/ark:/12148/bpt6k503224/f333.image

Altissimum se Lucifer erexit, ponens aedem suam ab aquilone, ibidem Christi mutilaturus, quia totum occupare, in spiritu et virtute Heliae conterens malleum universae terrae.

The Most High has himself has raised up Lucifer, putting his sacred edifice in the north, in the same place of the many-sided Christ, because he has taken possession of it, in the spirit and power of Elias,  breaking the hammer of the whole earth.

[Jeremiah 50:23 How broken and shattered is the hammer of the whole earth! How desolate is Babylon among the nations!]

The Council of Clarendon (Jan 1164) described as the Synagogue of Satan which Becket has joined by consenting to the Constitutions.

William Holden Hutton (2014). Thomas Becket. Cambridge University Press. pp. 101–. ISBN 978-1-107-66171-4.

and also

He turned his back upon the court at the close of another eventful day, and went in the direction of Winchester. Contrary to his usual habit, he rode alone, apart from his suite, in deep meditation. As they rode on, his attendants began to talk in a loud voice amongst themselves on the events of the day. Some said that what the Saint had done was necessary on account of the grave character of the time; others were indignant that the liberties of the Church should be at one man's beck. Alexander Llewellen, who carried the archiepiscopal cross, spoke up louder, to the alarm of the rest. " Public power disturbs every thing. Iniquity rages against Christ. The synagogue of Satan profanes God's sanctuary. The princes have sat, and united together against Christ. No one is safe who loves the truth. In the world's judgment they only are wise and venerated who blindly follow the king. This tempest has overthrown the columns of the Church; and during the shepherd's folly, the sheep are scattered before the wolf. Now that the chief has fallen, where will innocence be? who will stand? who will triumph in the battle?'' "To whom does this apply, my son?" said the Archbishop. " What virtue has he retained," he replied, " who has betrayed his conscience and his fame? It applies to you, who have to-day betrayed your conscience and your fame; and in an example left to posterity, which is hateful to God and contrary to justice, you have stretched out your consecrated hands to observe impious constitutions, and you have joined with wicked ministers of Satan to the overthrow of the liberty of the Church."

The Ancient Enemy

David Charles Douglas. English Historical Documents, 1042-1189. No. 122: Psychology Press. pp. 827–. ISBN 978-0-415-14367-7.

Materials for the History of Thomas Becket Volume III, p.41.

The ancient enemy was envious of so erect a pillar in the Church of the Lord, of so bright a candle on God's candlestick.


References

Satan - Wikipedia

Belial - Wikipedia

Antichrist - Wikipedia

The Devil - Wikipedia

Lucifer - Wikipedia

St. Anselm of Canterbury's On the Fall of the Evil Angels [De casu diaboli]
De Casu final

Anselm of Canterbury on the Fall of the Devil: The Hard Problem, the Harder Problem, and a New Formal Model of the First Sin | William Wood - Academia.edu

Kent, W. (1908). Devil. In The Catholic Encyclopedia.

http://www.newadvent.org/cathen/04764a.htm

Maas, A. (1910). Lucifer. In The Catholic Encyclopedia.

http://www.newadvent.org/cathen/09410a.htm

Fenlon, J.F. (1907). Belial. In The Catholic Encyclopedia.

http://www.newadvent.org/cathen/02408a.htm

Maas, A. (1907). Antichrist. In The Catholic Encyclopedia. 
http://www.newadvent.org/cathen/01559a.htm

The First Sin in the Universe - Spiritual Life in God

Charlotte Emily Kingston (2011). The Devil in the Writings and Thought of Pope Gregory the Great (590-604). University of York.
British Library EThOS Thesis - The devil in the writings and thought of Pope Gregory the Great (590-604) 

Joyce Salisbury (2012). The Beast Within: Animals in the Middle Ages. Routledge. pp. 57–. ISBN 978-1-135-76431-9.

Jeffrey Burton Russell (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 0-8014-9429-X.

Jeffrey Burton Russell (1986). Lucifer: The Devil in the Middle Ages. Chapter 5: Early Medieval Diabology: Cornell University Press. pp. 92–. ISBN 0-8014-9429-X.

Jeffrey Burton Russell (1986). Lucifer: The Devil in the Middle Ages.  Chapter 7:  The Devil and the Scholars: Cornell University Press. pp. 159–. ISBN 0-8014-9429-X.

Neil Forsyth (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press. ISBN 0-691-01474-4.

Darren Oldridge (31 May 2012). The Devil: A Very Short Introduction. Oxford University Press. pp. 1–. ISBN 978-0-19-958099-6.

John Foxe; George Townsend (1837). The Acts and Monuments of John Foxe: With a Preliminary Dissertation by the Rev. George Townsend. R.B. Seeley and W. Burnside, sold by L. & G. Seeley. pp. 756–.

Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Cornell University Press. pp. 1–. ISBN 0-8014-9413-3.

Jacobus de Voragine (2012). The Golden Legend: Readings on the Saints. Princeton University Press. pp. 59–. ISBN 1-4008-4205-0.

Daniel Baraz (2003). Medieval Cruelty: Changing Perceptions, Late Antiquity to the Early Modern Period. Chapter 4: Cornell University Press. pp. 75–. ISBN 0-8014-3817-9.

Alain Boureau (2006). Satan the Heretic: The Birth of Demonology in the Medieval West. University of Chicago Press. ISBN 978-0-226-06748-3.

Robert Muchembled (2004). A History of the Devil: From the Middle Ages to the Present. Wiley. ISBN 978-0-7456-2816-5. http://amzn.com/0745628168

Peter Dendle (2001). Satan Unbound: The Devil in Old English Narrative Literature. The Devil and Demons: University of Toronto Press. pp. 87–. ISBN 978-0-8020-8369-2.

Nwaocha Ogechukwu Friday. The Devil: What Does He Look Like?. American Book Publishing. pp. 33–. ISBN 978-1-58982-662-5. 

Jules Baissac (1882). Histoire de la diablerie chrétienne. I. Le Diable, la personne du Diable, le personnel du Diable, par Jules Baissac. M. Dreyfous.

Le diable - la personne du diable, le personnel du diable - Baissac, Jules

Roland Villeneuve (1957). Le diable dans l'art: pt. Le̓mpire du diable. Éditions Denoël.

Roland Villeneuve (1994). La beauté du Diable. P. Bordas. ISBN 978-2-86311-259-5.

Arturo Graf (2012). L’Art du Diable. Parkstone International. ISBN 978-1-78042-870-3.

James J. Spigelman (2004). Becket & Henry: The Becket Lectures. James Spigelman. pp. 197–. ISBN 978-0-646-43477-3.

James CRAIGIE ROBERSTON (1859). Becket, archbishop of Cantebrury: A. Biography. John Murray. pp. 125–.

James Anthony Froude. Short Studies on Great Subjects. The Minerva Group, Inc. pp. 97–. ISBN 978-1-4102-1803-2.

Huneidi, Hanan, "A Historical Account of the Conceptual Evolution of Satan in the Abrahamic Belief Traditions" (2014). Master's Theses and Capstone Projects. Paper 24.
http://scholar.dominican.edu/masters-theses/24

Elaine Pagels (2011). The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics. Knopf Doubleday Publishing Group. ISBN 978-0-307-80736-6.
9780679731184 Amazon.com Books
Elaine-Pagels-the-origin-of-satan.pdf 

How the Devil Got His Horns BBC HD - YouTube

http://www.bl.uk/manuscripts/Viewer.aspx?ref=cotton_ms_nero_c_iv_fs001r

British Library Cotton MS Nero C IV f.39.r

Mid 12th century-2nd half of the 13th century

‘Winchester Psalter’ or ‘Psalter of Henry of Blois

Hellmouth,+Winchester+Psalter,+c+1150.jpg (426×598)

 

St. Augustine and Aristotle. 

Dennis Des Chene (2000). Life's Form: Late Aristotelian Conceptions of the Soul. Cornell University Press. pp. 45–. Propositions to be held by faith ISBN 0-8014-3763-6.

Christian Faith and Demonology

Saint Augustine City of God - The Logic Museum

Saint Augustine City of God Book XI - The Logic Museum

Jacobus de Voragine. The Golden Legend: Readings on the Saints. Princeton University Press. pp. 59–. ISBN 1-4008-4205-0.

At the Council of Northampton

John Morris; Saint Thomas (à Becket) (1859). The Life and Martyrdom of Saint Thomas Becket, Archbishop of Canterbury, Etc. pp. 139–.

Furthermore, if we [Becket] fell at Clarendon, for the flesh is weak, we must take courage, and in the strength of the Holy Ghost contend against the ancient enemy, who is ever striving to make him fall who stands, and to prevent him from rising who has fallen. If, then.in the word of truth, we swore to what was unjust, you know that an unlawful oath is not binding.

The Bishops, being exempted from joining in the judgment, sat apart. In a short time the barons appeared, leaving but a very few of their number with the King. St. Thomas was about to rise to them as they entered; but Herbert whispered to him, that to receive them sitting would impress them with a deeper sense of the truth that they were judging their father, and would become him better who was carrying his cross. The Archbishop remained quiet, and gave no sign of fear on their drawing near. 

The First Council of Braga (6th century)

Synodus Bracarensis prima

Severin Binius (1618). Concilia Generalia, Et Provincialia, Graeca Et Latina  Gymnicus. pp. 210–.

Jeffrey Burton Russell (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. pp. 95–. ISBN 0-8014-9429-X.

 The Spanish bishops were concerned to deny dualism categorically, especially the following ideas: that the Devil was independent of God rather than created by God as a good angel; that the Devil is creator of this world or introduces eveil things into it without god's permission; that the Devil is the creator of the hman body; that the conception of a child is the work of demons in the mother's womb/ The material universe, including the human body, the bishop's insisted, is the work, not of the malignant angel, but of God.

Karl Künstle (2012). Antipriscilliana - Dogmengeschichtliche Untersuchungen und Texte Aus Dem Streite Gegen Priscillians Irrlehre. BoD – Books on Demand. pp. 37–. ISBN 978-3-95507-196-7.

Bartholomaeus CARRANZA (1781). Summa Conciliorum,Summorumque Pontificum,a Sancto Petro usque ad Julim Tertium,...ab Illmo. Reverendissimoque D.D.Fratre---...,pridem collecta. Postea verò Francisci Sylvii...Additionibus illustrata, et aucta. Ex Typographia Petri Marin. pp. 314–.

Canons

V. Si quis animas humanas vel angelos ex dei credidit substantia extitisse, sicut Manicheus et Priscillianus dixerunt, anathema sit.

If anyone believes that the souls of humans or angels have come into being other than by God, as Manicheus and Priscillianus have said, let him be anathema.

VI. Si quis animas humanas dicit prius in caelesti habitatione peccasse, et pro hoc in corpora humana in terra dejectas, sicut Priscillianus dixit, anathema sit.

If any one says the first human souls in the heavenly the habitation of sin, and for this purpose in the bodies of the human in the land of the ground, while he said, just as Priscillianus said, let him be anathema.

VII. Si quis dicit diabolum non fuisse prius bonum angelum a deo factum nec dei opificium fuisse naturam eius, sed dicit eum ex tenebris emersisse, nec aliquem sui habere auctorem, sed ipsum esse principium atque substantiam mali, sicut Manicheus et Priscillianus dixerunt, anatħem.

If anyone believes that the devil was not at first a good angel created by God, and that his nature was not the work of God, but if he claims that he emanated from chaos and darkness and had no author of his being, but that he is himself the principle and substance of evil, as stated by Manicheus and Priscillianus, let him be anathema.

VIII. Si quis credit quod aliquantas inmundas creaturas diabolus fecerit, et tonitrua et fulgora et tempestates et siccitates ipse diabolus sua auctoritate faciat, sicut Priscillianus dixit. Anathema sit.

If anyone belives that some unclean creatures [and not God] created the devil, and that the devil himself commands the thunders, lightnings, tempests and droughts, as Priscillianus has said, let him be anathema.

XII. Si quis plasmationem humani corporis diabolum dicit esse figmentum et conceptionis in uteris matrum operibus dicit dęmonum fieri, propter quod et resurrectionem carnis non credit, sicut Manicheus et Priscillianus dixerunt. Anathema sit.

He who says that the creation of the human body is the work of the devil and that the said demon works on conceptions in the wombs of mothers, and on account of which believes not in the resurrection of the body (flesh) [of Christ], as Manicheus and Priscillianus have said, let him be anathema.

XIII. Si quis dicit creationem universae carnis, non opificium dei, sed malignorum esse angelorum , sicut Manicheus et Priscillianus dixerunt, anatħm.

If anyone declares that the whole of Creation made flesh is not the handiwork of God, but is the work of the wicked angels, like Manicheus and Priscillianus have said, let him be anathema.