Garnier: Letter Becket to King Henry II, (Exspectans exspectavi)

A letter from Becket to King Henry II, c. April 1166, when he was in exile.

This letter is known as Exspectans exspectavi

This is an allusion to Psalm 40  "I have waited patiently ..."

This letter is absent from the Latin biographies Guernes might have had access to namely Edward Grim and William of Canterbury..

Janet Shirley writes:-

Garnier's versions of these documents [Loqui de Deo, and Exspectans exspectavi] are not exact -sometimes he makes a precis, sometimes he omits or adds a phrase or two, occasionally he misinterprets. He leaves out all references to classical authors and often introduces extra biblical comparisons.

Leena Löfstedt's, of the University of Helsinki, hypothesis is that Becket would have drafted nearly all the letters he sent in his native Old French [Anglo-Norman]. He was no especial scholar of languages; he was known to be weak in Latin. There is no reason to believe that he had any deep knowledge of the Bible or its stories, nor necessarily Gratian's Decretals in their formal Latin. He was a plain speaker in his own language, and understood the basic principles of rhetoric. This was his special skill. This is what he had been taught at Merton Abbey. If the final copies of the letters and correspondence that we read in the Medieval Latin contain classical and/or biblical references which seem to strengthen his arguments against those with perhaps a fuller theological, classical education[Gilbert Foliot (Bishop of London), Roger de Pont L'Évêque (Archbishop of York), ...] these references have probably all been added by his scribes, secretaries, eruditii, circle of scholars, call them what you will, to his draft producing tidy Latin. Of course the latter additions/corrections/"enhancements" would/should have been discussed with him before the letters or correspondences were sent onto their recipients with his seal attached, or in his name, or recorded in the hagiographical archives. Guernes de Pont-Sainte-Maxence [Garnier] it seems when composing his verse Life of Becket that he may have had access to Becket's original Old French drafts [if they ever existed they are now long lost].

Emanuel Walberg, of the University of Lund, is of a different opinion. He thinks Guernes de Pont-Sainte-Maxence cut out all the classical references from the Latin versions before composing his work.

https://archive.org/stream/materialsforhist05robe#page/266/mode/1up 

Becket's Letter to King Henry II (1166): Loqui de Deo (ca April 1166)

Extract from
http://txm.ish-lyon.cnrs.fr/bfm/pdf/becket.pdf
Stanzas 570-608
Lines 2846-3040

570
Des ore vus larrai ces paroles ester.
Voldrai vus les epistles e dire e reconter
Qu’al rei e as evesques enveiad li bons ber,
Qu’il deüssent la pes saint’iglise guarder,
2850 E celes qu’il li firent encontre reporter :

571
« Al gentil Rei Engleis, conte d’Ango, Henri,
Duc Norman, Aquitan, sun seignur e ami,
Thomas li arcevesques, qui jadis le servi
Mais or est suens en Deu, saluz e ovrer si
2855 Qu’il guerpisse e ament tuz les mals qu’a fait ci.

572
J’ai atendu que Deus te volsist visiter,
Que tu de male veie volsisses returner
E tun felun conseil d’entur tei tut oster,
Qui te frea, ço criem, si parfunt avaler
2860 Que ja mais ne purras resurdre ne munter.

573
Suffert ai tut adès, e si m’en sui teüz,
Qu’um me desist : “ Li reis, qui ert morz e perduz,
Tes fiz e tes sire, est trovez e revescuz. ”
Par conseil de feluns ot esté deceüz ;
2865 Or est a saint’iglise pur dreit faire venuz.

574
Encontre saint’iglise ad esté lungement,
Mais des ore trarra a sun delivrement ;
La pitiez de Deu l’a trait a amendement. ” »
Chascun jur prium Deu pur tei el sacrement
2870 Par sa pitié te mette a dreit aveiement.

575
« Pur ço le di que mei, qui dei suz Deu guarder
L’iglise del reaume e les mesfaiz oster,
As essillié e fait hors del païs aler,
Saint’iglise e les suens, qu’i sunt mis, mesmener.
2875 Jo l’ai mis en suffrance, que nel fis amender.

576
Pur ço sui mult dolenz que tu as tant mespris
Vers sainte mere iglise e as suens qu’i sunt mis,
Car jo part as mesfaiz, quant justise n’en fis :
Qui justise est e juges, e il en est jolis,
2880 Il e li pechiere est en uël culpe asis.

577
Saint’Escripture dit, e sil testemonie,
Que li consentanz est del mesfait en partie,
Parkes cil quil deit faire, e puet, e nel chastie.
Car bien pert que cil ad el mesfait conpaignie
2885 Ki ne volt contre – ester a l’aperte folie.

578
Reis, men voil te voldreie plainement chastïer,
Pur ço t’ai fait mes lettres mult sovent enveier.
Ne plus qu’un petiz burs puet l’onur abaisier
Del regne, plus ne deiz, Reis, par nul enconbrier
2890 Les dreiz de saint’iglise abatre ne changier.

579
Li dreit jugement deivent des proveires venir.
Quels que seit li evesques que Deus fait establir,
Mais religiun voille e sun ordre tenir,
Nis s’um le veit cum humme en grant pechié chaïr,
2895 Ne deit par poesté terrïene perir.

580
Li religius prince, qui volt bonté amer,
Deit noveles iglises drescier e alever,
Celes qui sunt chaües e creistre e restorer,
E les proveires Deu e les clers honurer
2900 E par tut maintenir, se nuls les volt grever.

581
Al bon prince devreies Constentin reguarder :
Quant um out fait les clers devant li amener
E um les acusa, tuz les laissa ester.
“ Nul ne vus puet, fet il, fors Damnedeu dampner ;
2905 Jugié ne poëz estre par prince seculer. ”

582
Si cum li saint escrit mustrent e li doctur,
Deus rove les apostles e que lur successur
E tut cil qui laburent el champ Nostre Seignur
Ne seient dechacié n’osté de lur tenur ;
2910 Car serf Jesu Crist sunt e si despensatur.

583
Maistre e pere e pastur sunt li proveire en lei
A trestuz cels qui vivent en cristïene fei.
Deus le het qui sun pere volt metre desuz sei ;
E se nuls bat sun maistre, il se maine a beslei,
2915 Parkes celui qui tient e carcan e balei.

584
Se bon cristïen es e vols ta fei guarder,
– Bien creum e volum qu’en ço voilles ester, –
Fil d’iglise te dei, nun evesque, apeler ;
Les proveires ne deiz enseignier ne mener,
2920 Ensiwre les t’estuet, devant deivent aler.

585
Tes privileges as e leis e poesté ;
Ne toil al devin ordre rien encontre sun gré.
Se par mal conseil as contre Deu meserré,
Que Deus ne traie a tei, chié en humilité :
2925 Se tost ne te repenz, envers tei ad tesé.

586
Que que dient li tuen e li Deu traïtur,
Ne te turne a vilté mais a mult grant honur
Se del tut t’umilies vers le puissant seignur
Qui l’orguilus abat, met l’umble el sié hauçur.
2930 E rei e prince deivent de li aveir poür.

587
De tuz se puet vengier ; ki li puet contrester ?
Suvenir te devreit, Reis, e bien remenbrer
En quei Deus te trovad, cum il t’a fait munter
E creistre e enrichir e tun regne afermer.
2935 Tut t’en portent envie, e enemi e per.

588
Deus t’a eslit, ço dient e li haut e li bas.
Pur les biens que t’a faiz, pur tuz, que li rendras ?
Destruiras ses iglises, ses clers dechaceras
Par conseil des feluns que tu entur tei as,
2940 Par cui encontre Deu e saint’iglise vas ?

589
Li ordené sunt cil qui Deus dit e apele :
“ Qui vus despit, e mei, fait cil qui ne chancele ;
Qui vus het, e mei het e contre mei revele ;
Qui vus fiert, e mei fiert en l’oil, en la purnele. ”
2945 Cil qui mesfait as clers, Deus le het e querele.

590
Se tut le mund aveies as povres departi,
La cruiz eüsses prise e Jesu Crist sewi,
Tut n’avreies a Deu que il t’a fait, meri.
Saül, qui Deus eslist, pur ço que Deu guerpi
2950 E il e sa lignee e sa mesun peri.

591
E li reis Ozias, qui mult est renummez
Pur ço qu’il ot suvent ses enemis matez,
Ultre mesure en est orguilliz e muntez.
A Deu, qui li aida par tut, n’en rendi grez ;
2955 Par surquidier enprist l’ofice as ordenez.

592
Del saint encens porter el temple s’enhardi.
Deus s’en ert cureciez, de liepre le feri.
Par les ordenez Deu, qu’i furent establi,
Fu getez hors del temple. Unkes puis n’en eissi ;
2960 Mesaus fu e lieprus tuz les jors qu’il vesqui.

593
Beals Reis, se tu voleies encerchier les escriz,
Plusurs reis trovereies que Deus out ainz esliz :
Quant il les out el mund muntez e encheriz,
Mal unt encontre Deu lur mestiers acompliz ;
2965 Deus les ad a neent remis e apovriz.

594
Achaz le mestier Deu ensement envaï ;
Encensa cum evesques in domo domini.
Reis esteit, e evesques voleit estre altresi.
Deus s’en esteit iriez, de liepre le covri :
2970 Mesaus fu e degez. Par sun orguil peri.

595
Sur un char fist l’um metre l’arche Deu e covrir.
Li buef eschalcirrerent, l’arche voleit chaïr ;
Oza i mist la main, qui la volt retenir :
L’ire Deu l’abati, sil fist iluec murir,
2975 Car cel mestier deveient li proveire furnir.

596
Reis, suëf se chastie qui d’autrui se chastie ;
Cele parole as tu en plusurs lius oïe.
Reis, li ordené unt saint’iglise en baillie,
N’as poestez del siecle ne la bailla Deus mie.
2980 Tut feel sunt suz li ; ele ad la seignurie.

597
Lai ester autrui dreit, tut ço qu’autrui apent.
Ne chalengier a Deu sun establissement.
De Deu as poesté e tun corunement ;
De prince ne de lei ne l’as seculerment,
2985 Car as prelaz apendent e ordre e sacrement.

598
As leis eclesiaus deit laie lei servir.
Nuls ne deit plaiz d’iglise, se n’est clers, maintenir,
Ne laie leis ne deit la clergil davancir.
Li cristïen rei solent saint’iglise obeïr ;
2990 Lais ne deit clerc fuler, mais chier le deit tenir.

599
Dous choses a el mund par quei est guvernez :
Des reis e des evesques la sainte poestez.
Quant pur jugier sera tuz li munz asemblez,
Li prelat respundrunt pur les reis corunez.
2995 Tant est greindre lur fais e plus pesant asez.

600
Mult des evesques firent jadis escumengier
Reis e enpereürs e d’iglise chacier :
L’empereür Archadie fist iglise voidier
Innocenz l’apostolie, nel volt pur li laissier,
3000 Pur ço que saint Cristone suffri a essillier.

601
Sainz Ambrosies l’evesque pur veir escumenja
L’empereur Teodosie e d’iglise sevra
Pur un altre mesfait, qui mult meindre sembla ;
Mais a la pardefin dignement l’amenda,
3005 Absolutiun prist e a Deu s’acorda.

602
David, reis e prophetes, purjut altrui muillier,
Sun seignur fist ocire e sun buen chevalier.
Natan li enveia Deus pur li chastïer :
Ne li sembla pas hunte de li humilïer
3010 Devant les piez Natan, ne de merci preier.

603
Quant il cria merci, Deus l’en a fait relès ;
Bon le trova e humble e de mal en decès.
Reis, al bon rei devreies essample prendre adès.
Returne tei a Deu, met jus le grevus fes.
3015 Mesfait as en maint liu, dunt encore me tes.

604
Sire Reis, ço t’ai ore aparmaimes escrit,
– E mult ai trespassé que jo ne t’ai pas dit, –
Saveir se tu metreies tun pechié en despit,
Qu’um me desist : “ Tes fiz, qui morz esteit, revit. ”
3020 A mun voil metreit Deus en tei sun esperit.

605
E se tu ne me vols oïr ne heshalcier,
Qui devant le cors Deu soil Deu pur tei preier,
Jo prierai a Deu qu’il se hast de vengier
Les mals e les injuries e le grant reprovier
3025 Que tu e li tuen funt, e nel volez laissier.

606
Certes, jo crierai al Seignur de vertuz :
“ Venge le sanc des tuens, Deus, qui est espanduz,
E lur afflictiuns, dunt numbres n’est oüz.
De tes enemis est li orguilz si creüz
3030 Qui tei e les tuens heent, n’en puis plus estre muz. ”

607
Reis, qui que fet l’ovraigne, de tes mains ert requise ;
Car bien fait le damage qui le mal en atise.
Se tu ne lais ester e clers e saint’iglise,
Deus le vengera tost ; ja ad sa verge prise.
3035 Tens est qu’en uëlté en prenge la justise.

608
Car il set bien as princes lur esperit tolir,
E puet bien les reis batre ; nuls ne li puet fuïr.
La grace Deu te vaille a salu partenir,
S’en veire humilité te vols tost repentir ;
3040 Ensi aies salu. Ja n’en puisses partir. »

Translation

570
For now I would like leave off speaking to you about these [matters]. [Instead] I would like to tell of and relate to you about the letters which our good hero sent to both the king and to the bishops in which they would be obliged to keep the peace of Holy Church, and those which they likewise sent in reply.

571
<<To Henry, the noble king of England, count of Anjou, duke of [both] Normandy, and Aquitaine from his lord and friend Thomas the archbishop who was once in his service, but who is now in service to God, greetings and to inquire if he would cease doing [wrong]] and make amends for all the evil things that he has done to him.

572
>> I had hoped that God would want to visit you, that you would want to turn away from the evil path and away from your feloniously untrustworthy advisors whom you have completely surrounded yourself with, [and] who, this I fear, will make you fall down into so deep an abyss from which you will never be able to rise or climb up out of.

573
>> I have suffered all the time, and if I have been silent about it I shall say: "The king who was once dead and lost, your son and lord, is now found and lives anew." By the advice of felons he was deceived; [but] has now returned to Holy Church to do right."

Luke 15:24 Parable of the prodigal son
For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

574
For a long time he has been against Holy Church, but prayer will lead him to his deliverance;  the mercy of God has brought him to make amends." Each day on your behalf, during the sacraments [Mass], we pray to God, through his mercy, to bring you to the right way.

575
>> I say this, I who must safeguard the Church of the Kingdom under God and fight against sin, because you have sent me into exile, made me leave the country,  and because you have mistreated Holy Church and her servants who were left behind there. And I have put up with this without forcing [you] to make any amends. 2875

576
For this I am much saddened that you have sinned so much against Holy Mother Church and its servants, because I share in the sinning, when justice is not done. The judge who takes his charge lightly endorses the same fault as the sinner 2880

577
Holy Scripture says as much, and it testifies that he who consents to the commission of a sin shares in part in it, especially those who could have  punished it when they must and were able to do so. It appears indeed that one is a companion in the commission of a sin if one does not want to oppose such an openly manifest folly. 2885

578
O King, but I would frankly like to reprove you. That is why I have very often sent you my letters. For no more does one allow an insignificant city to bring down the honour of the kingdom, likewise no one must be allowed, O King, to obstruct, supress or amend the rights of Holy Church.  2890

579
Lawful judgments [on priests] can only come from priests, before whichever bishop God has established, provided he wishes to uphold religion and his order, even if one has seen him as a man fallen into great sin, he must not perish [by order of] a secular power. 2895

580
The pious prince who seeks lovingly to do good, must erect and raise up new churches, and enlarge and restore those which have collapsed, and honour the priests and clerics of God, and in everything to defend them, if we want none of them to be harmed. 2900

581
You should look to the good prince [Emperor] Constantine [as example]: when clerics were brought before him, accused, he released all of them.
<<No one can sentence you>> said he, <<except God Almighty; you cannot be judged by a secular prince.>>

582 
So it is as holy scripture  and the doctors [of the Church] show God demands that the apostles and their successors and all those who work in the fields of Our Lord should not be divested of nor expelled from their tenure, as they are the servants of Jesus Christ, and are His stewards.

583
In law priests are the teachers, fathers and pastors for all those who live in the Christian faith. God hates him who wants to demean his father; and if anyone  hits his master commits a cupable act and all the more so [should be punished] by him [the priest his spritual master] and held in an iron collar [of a pillory] and [thrashed] with a birch [the instruments of secular justice].

584
If you want to be both a good Christian and keep your faith -and well we believe and want that you wish to be like this. [To be able] to call you a son of the Church of God, not a bishop, you must neither instruct nor lead the priests, [but rather] you must follow them, for they must walk ahead of you [in the procession of life].

585
You have your privileges both in law and by power; take away nothing from the divine order against its will. If through evil counsel you err against God, fall down before Him in humility, so that God does not shoot an arrow at you if you do not repent quickly, as His bow has already been aimed and drawn at you.

589
Those who are ordained are called by God: <<Whoever despises you despises me,>> said He that unchangeable one. <<Whoever hates you, both hates Me and rebels against Me. Whoever strikes you, strikes Me in the apple of My eye.>> Whoever does wrong to the clergy, God hates and censures him.

590
Even if you had given away all the wealth in the world to the poor, and had taken up the Cross, and followed Jesus Christ, you will not have recompensed God for all that which he has done for you. Saul, who was chosen of God, was abandoned by God for this, and he and both his line and his house [family] perished.

591 
And King Uzziah, who was very well known and who had often defeated his enemies, became very proud of this to an excessive degree, but did not give any thanks to God who had helped him in everything. Arrogantly he usurped the function of the [ordained] priests,

592
He had the audacity to bring holy incense into the temple. God became enraged with him, [and] struck him down with leprosy. He was driven out of the temple by the ordained priests of God who were there present; never again was he allowed to come back in. He was outcast and leprous for all the rest of the days of his life.

593
Noble king, if you were to research the [holy] scriptures, you would find out that many kings whom God had thus chosen, after He had raised them up to the highest honour and riches in the world, they then caused much evil to be done against God their Master. God had them reduced to nothing and impoverished them.

594
So it was that Ahaz abused the Lord God in this manner; he burned incense in the house of the Lord as if he were a high priest. King he was, but he also wanted to be a high priest. This enraged God who enveloped him with leprosy. A leper he became and an outcast. Through his own arrogance he perished.

595
And one day the Ark [of the Convenant] of God was being carried on a cart and covered [with a veil]. The oxen stumbled: the Ark was about to fall, when [King] Uzzah put out his hand with which he wanted to stop it [from falling].He was struck down by the wrath of God killing him right there, for this function belonged to the high priests. 2975

596
O King, one finds it easier to correct one's ways from [the experience of] others who have themselves corrected theirs. This proverb you have heard many times before. O King, it is the ordained [priests] who govern Holy Church; God has not entrusted this to the secular powers. All the faithful are subject to Him, for it is He who is the Lord[/holds the Lordship]. 2980

597
Leave the rights of others be, and all that which belongs to [is the prerogative of] others. Do not challenge God's institution [the Church], for it is from God that you received your power and your crown, and not in any secular fashion did you obtain it from a prince, nor by a law, for it is upon prelates that you depended both for the liturgy and the sacraments used [during your coronation]. 2985

598
The secular [lay] law must be at the service of ecclesiastical [Canon] law.
No one, if he is not a cleric, should hear the pleas of the Church; lay laws must not take precedence over the clerical [ecclesiastical laws]. Christian kings are wont to obey Holy Church. 2990

599
There are two things through which the Holy Power governs the world, kings and bishops. When for the [Day of] Judgement the whole world is gathered, it will be for the prelates who will [have to] answer for the[ir] crowned kings; so much the greater and heavier is their burden. 2995

600
Many bishops in the past excommunicated both kings and emperors, and drove them out of the church: Pope Innocent [I] excluded the Emperor Arcadius from the Church: he had no wish to let [even] him off, for he had made St [John] Chrysostom suffer by sending him into exile. 3000

601
Bishop St. Ambrose indeed excommunicated Emperor Theodosiu and severed him from the Church for another sin, which might seem quite minor. However, ultimately, fittingly so, he was reformed, received absolution and became reconciled with God. 3005

602
David, who was both king and prophet, committed adultery with the wife of another. He had her husband - who was also his faithful knight - killed. God sent Nathan to him to punish him. It did not seem dishonorable that he had to humiliate himself at the feet of Nathan begging for mercy. 3010

603
After he had cried for mercy, God released him from his sin; He had found him meek and humble and that he had left his wickedness behind him. O king, you ought immediately to follow the example of this good king. You should come back to God, and lay down the heavy burden of your sins. misdeeds which you have committed many times, of which I have not yet spoken.

604
Sire King,  this letter I am sending to you - and for the time being I have not mentioned [in it] to you about [your] many transgressions - to find out if you will scorn your sins  so that one may say to me: "Your son, who was once dead, lives again". [then] at my wish God would fill you with his Holy Spirit.

Parable of the Prodigal Son :Luke 15:11-32
https://goo.gl/gjgBW3

605
And if you neither wish to listen to me nor are uplifted [by what I say], I who  continually pray to God before the body of Christ [our Lord] on your behalf, I will pray to God that He makes hast to avenge the wrongs for both the harms and and the great reproaches that you and your men have committed, and which neither of you wish to desist from.

606
Indeed, I shall cry out to the Lord Almighty: <<Avenge the blood of Your servants who have shed theirs, and for their sufferings, whose numbers have not been counted, committed by Your enemies, who hate You and Your servants, and in whom arrogance has increased so much and who have borne so much malice, about which I can no longer remain silent.>>

[2 Kings 9:6–10]

607
O King, no matter who did the deed, it will be presumed to have been done by your hands, for it is well said that whoever incites the wickedness commits the crime. If you do not let both clerics and Holy Church be [free], God will avenge them forthwith; He has already taken up his staff; [and] the time has come, in all fairness, for justice to be done.

608
For He well knows how to take the life [spirit] of princes, and can well bring down kings. No one can escape from Him.  May the grace of God allow you to obtain salvation, if you will, with all sincere humility, without delay repent. [It is] by this means you will thereby gain salvation, [and] never able to be parted from it.

References

Constitutions of Clarendon: Becket's Letter to King Henry II (After 12th June 1166): Exspectans exspectavi

Constitutions of Clarendon: Becket's Letter to King Henry II (1166): Loqui de Deo (ca April 1166)

Guernes (de Pont-Sainte-Maxence) (1859). Célestin Hippeau, ed. La vie de saint Thomas le martyr: archevêque de Canterbury. C. A. Aubry. pp. 100–.

Saint Thomas (à Becket). Anne Duggan, ed. "Letter 82: Becket to king Henry II. Expectans expectavi. After 12th June 1166". The Correspondence of Thomas Becket: Archbishop of Canterbury, 1162-1170. Oxford University Press. pp. 328–. ISBN 978-0-19-820892-1.

Saint Thomas (à Becket) (2000). Anne Duggan, ed. The Correspondence of Thomas Becket: Archbishop of Canterbury, 1162-1170. "Letter 68: Becket to king Henry II. c April 1166. Loqui de Deo". Oxford University Press. pp. 266–. ISBN 978-0-19-820892-1.

Materials for the history of Thomas Becket, archbishop of Canterbury, canonized by pope Alexander III, A. D. 1173. Vol. V / ed. by James Craigie Robertson,...

Longman (London) (1875-1885) pp 266-

https://archive.org/stream/materialsforhist05robe#page/266/mode/1up

http://sourcebooks.fordham.edu/halsall/source/hoveden-becket.asp#1166d

The Letter of the blessed Thomas to King Henry.

Elisabeth van Houts (2015). Proceedings of the Battle Conference 2014. Boydell & Brewer. pp. 214–. ISBN 978-1-78327-024-8.

Psalm 40 (39): 1- (or 2-)

Exspectans exspectavi ...

I waited patiently for the Lord ...

1570 Edition, page 289 - John Foxe The Acts and Monuments Online pp. 289-91

John Foxe (1837). The Acts and Monuments of John Foxe: a New and Complete Edition: with a Preliminary Dissertation, by the Rev. George Townsend ... R. B. Seeley and W. Burnside, sold by L. & G. Seeley. pp. 223–.

Thomas Greenwood (1865). Cathedra Petri: From the Concordat of Worms (A.D. 1122) to the close of the pontificate of Innocent III (A.D. 1216). C.J. Stewart. pp. 233–.

[Richard Hurrell Froude; James Bowling Mozley (1839). Remains of the Late Reverend Richard Hurrell Froude: v. 2. J. G. & F. Rivington. pp. 139–41. ???]

William Holden Hutton. Thomas Becket. Cambridge University Press. pp. 138–. ISBN 978-1-107-66171-4.

J. A. Giles (1846). "Loqui de Deo in English". The Life and Letters of Thomas à Becket: Now First Gathered from the Contemporary Historians. Whittaker. pp. 327–.

John Allen Giles (1846). The Life and Letters of Thomas À Becket: Now First Gathered from the Contemporary Historians. Volume 1. Whittaker and Company. pp. 327–.

Patres ecclesiae anglicanae : Aldhelmus, Beda, Bonifacius, Alcuinus, Lanfrancus, Anselmus, Thomas Cantuar, et reliqui. J.-H. Parker. 1845. pp. 363–.

Michael Staunton (2006). Thomas Becket and His Biographers. Boydell. p. 121. ISBN 978-1-84383-271-3.

Anne Duggan (2007). Thomas Becket: Friends, Networks, Texts and Cult. Chapter IV Classical Quotations in Becket Correspondence. Ashgate/Variorum. ISBN 978-0-7546-5922-8.

Saint Thomas (à Becket) (2000). Anne J. Duggan tr.. The Correspondence of Thomas Becket, Archbishop of Canterbury, 1162-1170: Letters 176-329. Volume II. Clarendon Press. pp. 1398–9. ISBN 978-0-19-820893-8.

Frank Barlow (1990). Thomas Becket. University of California Press. pp. 144–5. ISBN 978-0-520-07175-9.
La Vie de S. Thomas Becket par Garnier De Pont-Sainte-Maxence et La
Traduction en Ancien Français du Décret de Gratien
Author(s): Leena Löfstedt
Source: Neuphilologische Mitteilungen, Vol. 98, No. 2 (1997), pp. 161-177
Published by: Modern Language Society
Stable URL: http://www.jstor.org/stable/43345162

Guernes (de Pont-Sainte-Maxence) (1922). La vie de saint Thomas Becket. C.W.K. Gleerup. pp. pp cvii.
https://archive.org/stream/laviedesaintthom00gueruoft#page/n86/mode/1up

In

LA VIE DE S. THOMAS BECKET PAR GARNIER DE PONT-SAINTE-MAXENCE ET LA

TRADUCTION EN ANCIEN FRANÇAIS DU DÉCRET DE GRATIEN

Author(s): Leena Löfstedt

Source: Neuphilologische Mitteilungen,

Vol. 98, No. 2 (1997), pp. 161-177

Published by: Modern Language Society

Stable URL: http://www.jstor.org/stable/43345162

Leena Löfstedt writes [translated]

...

In "Canon Law, Plantagenet and St. Thomas Becket", Medioevo Romanzo 1990: I   pp.3-16, we compared several passages of Garnier's versification of the letter "Exspectans exspectaui" with the Latin text of this letter, and with the two corresponding texts of canon law: the Latin text of the Decretum Gratiani (Decretum in the following) and the translation into Old French of this text (Decree). After this comparison, we argued, against Walberg, that instead of translating the Latin letter "Exspectans exspectaui" into French verse, Garnier had versified a French text, a text (now lost) which for its content corresponded to the letter "Exspectans exspectaui", but which for its linguistic expression (words, sentences) had great resemblances to the French Decree. This observation was possible despite the chronological deviation between the versification of Garnier (1171-1174, Anglo-Norman ms, early 13th century) and the unique ms. (Brussels BR 9084, Central ms., Late thirteenth century.) To keep the Decree, and therefore, despite the very likely presence of some rejuvenation in the latter text.

Like a draft French letter, what was this text used by Garnier? We have advanced the hypothesis that Thomas Becket had conceived his letters (at least the letter "Exspectans exspectaui") in French, and that he had cited canon law not from the Latin Decretum, but from the French Decree; And that his clerks had prepared the official versions of the letters in Latin later on by means of the Latin Decretum; And that Garnier had used the French rough drafts of the saint's letters for his life. -We have been able to support our theory of the precedence of a French version of the Exspectans exspectaui in relation to the Latin version of the letter by the observation that the French letter versed by Garnier once gives a text superior to That of the Latin letter. It is a passage independent of canon law where the French letter uses a French proverb which goes very well in the context, contrary to the Latin proverb in the Latin letter. In fact, in this place, the Latin text seems to be a poor translation of the French text (Löfstedt 1990: 9, also below on page 165, under 2976-7)

Traces of Saint Thomas Becket in the Getty Gratian (J. Paul Getty Museum, Ms. Ludwig XIV 2)
Leena Löfstedt
Getty Research Journal
No. 7 (January 2015), pp. 151-156
Published by: The University of Chicago Press on behalf of the J. Paul Getty Trust
DOI: 10.1086/680742
Stable URL: http://www.jstor.org/stable/10.1086/680742


LA TRADUCTION DE GRATIEN EN ANCIEN FRANÇAIS ET LE MONDE DES PLANTAGENÊTS
Leena Löfstedt
Neuphilologische Mitteilungen
Vol. 93, No. 2/4 (1992), pp. 325-336
Published by: Modern Language Society
Stable URL: http://www.jstor.org/stable/43345911

THE MS. LUDWIG XIV: 2 (THE" GETTY GRATIAN") AND THE OLD FRENCH DECRETUM TRANSLATION
L Löfstedt - Romanica Cracoviensia, 2015 - ceeol.com
http://www.ejournals.eu/pliki/art/6203/

Garnier: Letter from the Bishop of London to Becket (Quae vestro)

Letter from the Bishop of London  to Becket when he was in exile, Summer 1166

This is the letter known as Quae vestro

Extract from 
http://txm.ish-lyon.cnrs.fr/bfm/pdf/becket.pdf
Stanzas 637-664
Lines 3181-3320


637
Li evesques de Lundres une epistle enveia
Saint Thomas ultre mer ; mes sun nun i cela,
E el nun des evesques del païs le dita
E des autres persones ; mais nul n’en i numa.
3185 Amur, subjectiun e saluz li manda :

638
« Pere, quant vus partistes del regne sudement,
Mult par en fu trublez li regnes erramment.
Mais par vostre humbleté e par vostre escïent
Esperames, par grace de Deu omnipotent,
3190 Qu’en la pais revendreit u fu premierement.

639
Primes nus en poümes conforter e aitier,
Que par le regne oïmes nuveler e nuntier
Qu’ultre mer erïez, ne volïez plaidier
Vers le rei, ne si haut encontre li drecier,
3195 Nul mal ne nul engin el regne purchacier ;

640
Ainz volïez poverte de vostre gré porter,
En oreisun adès e en estudie ester,
Les mesfaiz e la perte del trespas amender
En veilles e en plur e en mult jeüner,
3200 Que l’amur al haut rei peüssiez conquester.

641
Teus ovres erent bones a la pais refurmer.
Quidames que par ço peuissiez recovrer
La grace al rei, e s’ire vus volsist parduner,
Les torz que li eüstes faiz, ensi ublïer :
3205 Senz sun congié partistes, e passastes la mer.

642
Nis cil qui vus voleient amer e maintenir,
En poeient al rei parler e avenir ;
E quant le requereient de vus dous amaisir,
De concorde e de pais entre vus establir,
3210 A la feiz les soleit benignement oïr.

643
Or avum el oï, dunt mult sumes irié :
Car brief avez al rei senz saluz enveié,
Ne l’avez de sa grace requis ne depreié ;
N’entenduns en teus lettres un sul puint d’amistié,
3215 Quant a escumengier l’avez ja manacié.

644
E s’ensi le parfaites cum vus l’avez pramis,
Tut ço que est trublé e meslé el païs
N’iert ja mais en amur ne en concorde mis ;
Ainz en crestra haenges qui durera tuz dis,
3220 Ne qui n’iert apaisiez pur hume qui seit vifs.

645
Parfitement se deit sages hum purpenser,
Quant il comence rien, bien puisse parfiner.
E en ço devez mult vostre grant sens mustrer,
Saveir se vus purrez en tel guise mener
3225 Ço qu’avez comencié, la u volez aler.

646
Pur cest grant hardement, que l’avez manacié,
De la bone esperance sumes tuit esluignié ;
Car ne veum coment seiez mais amaisié.
Quant vus alez sur li od vostre brant sachié,
3230 Que nuls prit mais pur vus n’i a liu aeisié.

647
Pur ço vus conseillum en fei e en amur :
Ne faites tort sur autre, n’i ait travail greignur.
Comandez vostre cause a Deu le creatur,
E laissiez voz manaces, suffrez vostre seignur.
3235 Pur vostre humilité avra de vus tendrur.

648
Ensi poëz aveir s’amur e sa chierté.
N’i avez par manaces nule rien conquesté ;
Plus purrïez conquerre par vostre humilité,
E de gré vus vendreit mielz suffrir povreté
3240 Que tenir granz honurs de lui par engresté.

649
Tuit sevent qu’il vus ad durement honuré,
Del poi u vus trova, hautement alevé ;
Bailla vus del realme tute la poesté,
Que cil qui eüssiez de bon oil reguardé
3245 Se tenist a cel’ure pur mult bon eüré.

650
De poi vus crut en halt e mult vus honura.
Tut encontre sa mere, qui li desconseilla,
Encontre tut le regne, cui il mult anuia,
Encontre saint’iglise, qui grief en suspira,
3250 L’onur que vus avez, vus conquist e duna.

651
Quida nel volsissiez de rien contralïer,
Mais conseillier le regne e par tut avancier.
Quant le volez abatre, quil devez conseillier,
Malement li volez ses bienfaiz mercïer.
3255 Mal en puet tuz li munz reconter e nuncier.

652
Ne perdez vostre pris pur ço, ne vostre honur ;
Par amur conquerez le rei vostre seignur.
Se conseil ne creez que vus donent pluisur,
Al conseil l’apostolie clinez, e a s’amur,
3260 A l’iglise de Rume, qui ne flechist d’un dur.

653
Hum vus deit bien mustrer que ne faciez tel fait
Dunt saint’iglise chiece en plus dolerus plait,
Qui maint jor a esté en plur e en deshait,
E que cil nel conperent qui rien n’i unt forfait
3265 E portent la colee de ço qu’altre a mesfait.

654
Que dirrez se li reis, qui li regnes apent,
E qui a desuz li e les clers e la gent,
Se part de l’apostolie par vostre anguissement
E ne voldra mais estre a sun comandement ?
3270 Car encontre le rei pur vostre amur se prent.

655
Veez cum hum l’en prie, quels duns um l’en presente !
Mais pur si granz pramesses n’i met un puint s’entente ;
Ferms est cume la piere encontre la turmente.
Mais cil qui tuz li munz ne remue ne tente,
3275 Jo criem, Sire, ne turt. Mais ja Deus nel consente !

656
Mais se ç’avient par vus, vus le purrez suffrir,
Mais tuz li vis de lermes vus en devra covrir.
E pur ço vus devez de conseil bien guarnir,
Qu’il ne deie a la pape a damage venir,
3280 A l’iglise de Rume e a vus mult nuisir.

657
Mais vostre sage clerc nel volent graanter.
Tut ço que poëz faire vus rovent espruver,
E al rei e as suens la poesté mustrer,
A celui qui mesfait qui mult fait a duter
3285 E a criendre a celui ki ne volt amender.

658
Ne dium que li reis n’ait mesfait e mespris,
Mais il est par tut prez de l’amender tuz dis.
Pais deit guarder el regne, pur ço l’i ad Deus mis ;
E pur ço que mielz puisse pes guarder el païs,
3290 Volt aveir leis e us qui sunt el regne asis.

659
S’entre vus e le rei avez esté medlé,
L’apostolies l’en a sovent araisuné,
Li prelat del reaume l’en unt amonesté :
S’iglise u persone a, ço dit, de rien grevé,
3295 Par l’iglise estera a dreit de sun regné.

660
De dreit faire, e de plus, est prez, se nul l’en prie ;
E s’il mesfait vers Deu, liez est s’um l’en chastie.
E quant a saint’iglise e a Deu s’umilie,
N’i ad lei ne decré, ne rien, qui l’entredie,
3300 N’espee eclesial quil depiest ne ocie.

661
Metez enz vostre espee, jugement ensiwez.
Tuit vus en requerum : ne vus desmesurez,
Ne pur ignel conseil n’ocïez ne tuez ;
As oeilles qui sunt desuz vus, purveez,
3305 Qu’en bone seürté e en peis les metez.

662
Une chose avez fait dunt mult sumes dolent :
Que l’evesque avez mis en escumengement,
Celui de Salesbire, sun deien ensement.
Mais ainz deit l’um la cause saveir certainement
3310 E oïr e traitier, qu’um face jugement.

663
E qu’ensi ne faciez e al regne e al rei,
Iglises e parosses qui sunt en nostre otrei,
Que nes escumengiez a tort e a beslei,
Al damage la pape e al vostre, ço crei,
3315 Apeluns pur remedie e refui de l’esfrei.

664
E a l’Ascensiun metum de l’apel jur.
Mais tuit vus requerum : pernez conseil meillur,
Ne vus metez en eire ne en si grant labur,
Ne faites a voz fiz si despendre le lur.
3320 Vostre salu volum en Deu nostre Seignur. »


Translation

637
The bishop of London sent a letter to St.Thomas beyond the sea, but did not put his name on it. Rather he dictated it in the name of the bishops of the country and other ecclesiastical dignitaries, but without naming any of them. He made known to him his love for him and his submission, and greeted him.

638
<<[Venerable] Father, when you left the kingdom suddenly, the kingdom was deeply troubled by it. But through your humility and by your wisdom we hope, through the grace of all-powerful God, that the peace that was will return soon.

639
>>At first we were able to take comfort and were gladdened when we heard the rumours spreading throughout the kingdom and learned that you had crossed over the sea, and that you did not wish to plead against the king, nor to confront him with hostile intent to put matters right, nor had you any evil intent nor by any scheme wished to take advantage against [the king and his] kingdom. 3195

640
Rather on the contrary willingly you have wanted to suffer poverty, to be in constant prayer, and at study, to atone for the misdeeds and misfortune, and waste [that has arisen] from your passage [into exile across the sea]. in vigils; and by tears, and in the many fasts, [you believe] you might be able to win over the love of the paramount king. 3200

641
Such acts were appropriate to restore peace. We suppose that by this you would be able to recover the grace of the king, and that he would pardon you for his anger at the wrongs that you have done to him, thus forget you fled.without his permission to leave, and crossed over the sea. 3205

642
Even those who would wish to love and support you, and who are able to speak to the king and come into his presence; and when they have challenged him about you to restore peace and harmony between the two of you, he did usually listen to them kindly.

643
And now we truly have heard, about which we are very angry, that you have sent a letter to the king without a salutation. You have not shown the necessary grace and [moreover] we are not hearing in such letters any sign of friendship when you have now threatened to excommunicate him.

646
For you have had the huge nerve to threaten him , which has banished all hope of for a good outcome we all had, because we do not see how you will be able to come to a reconciliation; when you come at him with your great sword drawn, there are no longer any reasons now for anyone to plead on you behalf. 3230

647
For this we counsel you in faith and in love not to pile up one wrong on top of another so as not to create a greater distress. Commend your cause to God the creator, and leave your threats there; support your Lord with your humility which will make you more tender.. 3235

648
It is in such a way that you can have his love and his affection. You will gain nothing by threats: you can gain much more through your humility, and it would be better if you would willingly endure poverty than to hold a great honour from him in such a malicious way. 3240

649
Everyone knows he has showered you copiously with honours, from the little where he found you, lifting you up on high; he gave charge to you the jurisdiction over the whole realm, so much so that anyone seeing this through good eyes would immediately not hesitate to consider himself to be very fortunate 3245

650
From the little you were he has raised you up high, and honoured you hugely. [He has done this] all against [the wishes of] his mother, who advised him not to do this, against the whole kingdom, who were very displeased, against Holy Church who sighed in grief, the honour which he won for you and you have been given.and advance it everywhere 3250

651
He thought that you would do nothing to provoke, but that you would counsel the kingdom:and advance it in everything. When you knock him down when you ought to be providing counsel, if evilly you wish to thank him for his acts of generosity [towards you], everyone may then in turn tell and declare the wrong of it. 3255

652
Do not lose your esteem for this nor your honour, for it is through love you will conquer your lord the king. If you do not believe this advice then take the many counsels of the Pope to whom you incline and for the sake his love for you, and to the Church of Rome, which does not flex one bit at all. 3260

653
One must very well show to you that you are not to carry out any deed which causes Holy Church to collapse into a more distressing argument, than that in which it has been in tears and suffering over for many days. She should not have pay for where she has done no wrong in this matter, nor suffer blows for that which has been done by another. 3265

654
What will you say if the king, to whom the kingdom belongs, and who has under his command both the clergy and the populace, breaks away from the Pope because of your anguish and refusing to be no longer at his command? As he [the Pope] has taken sides, for the sake of friendship with you, against the king. 3270

655
Look at how one begs him [the Pope], what gifts are offered to him! But no matter how large his [the king's] pledges are, he [the Pope] refuses to listen to even one point; he stands firm like a rock in a tempest. But this man whom the whole world neither moves nor attempts to, I fear, my lord, change his mind, even if God does not agree! 3275

656 >> But if this were to happen because of you, you ought to suffer for it; more so the whole of you face ought to be covered in tears. And for this you are advised to prepare yourself, so that no great harm is done to the Pope, or the Church of Rome, or yourself. 3280 657 >> But your learned clerics do not wish to accept this. They all beg you to try to demonstrate to the king and his people the might [of God] has over the sinner who refuses to make amends and ought strongly to fear. 3285 658 >> But we are not saying that the king has not done wrong and is not at fault, but he has in everything always been ready to make amends. He has to keep the kingdom at peace. God has put him there for this reason. And for this so that he can best keep the country at peace, he wishes to have those laws and customs which have been [long] established in the kingdom. 3290
659
>> If there have been quarrels between you and the king, the Pope has often reasoned with him about them. The prelates of the kingdom have reprimanded him: if the Church or its parsons have been harmed in anyway, he has said that he will allow himself to be tried by the laws of the Church in his kingdom. 3295

660 >> To do justice he is more than ready if anyone request him to do it; and if he has sinned against God, he agrees to allow himself to be chastised for it. And when he shown himslef to be humble before Holy Church and God, there is no law, nor decretal, nothing whereby he can be placed under interdiction, nor any reason to use an ecclesiastical sword which to cut him up into pieces or to kill him with. 3300

661
>>Sheath your sword, follow good judgement. We all require this of you: you must not lose your self control, nor through  a hasty plan neither should you put to death nor kill. You must attend to the flock which is under you, and see that they feel safe and are at peace. 3305

662
>> One thing you have done which has made us very upset: you have placed a bishop under excommunication, he of Salisbury, and his dean likewise. On the contrary you really ought to ascertain the case for certain, and to listen and reason before passing sentence. 3310

663
>> And we urge you not to do the same to both the kingdom and the king, and to the churches and parishes which are under our control,  that you do  not excommunicate either wrongfully  nor by falsehood,  to the damage of the reputation of the Pope and yourself. This I believe, to whom we have formally appealed to remedy the wrong  and make safe the fear. 3315

664
>>And we nominate Ascension as the day for the hearing of the appeal, but we all  request this of you: heed the best advice, do put yourself  to the necessity of a having to make a long journey nor in such great labour, nor cause your sons to have to expend their money. We desire your health  in the name of God our Lord.>> 3320

References

Quae vestro (ep. ccv in Materials, ed J. C. Robertson, V pp 408-)
https://archive.org/stream/materialsforhist05robe#page/408/mode/1up

Saint Thomas (à Becket) (2000). ed Anne J. Duggan, The Correspondence of Thomas Becket, Archbishop of Canterbury, 1162-1170: Letters 1-175. Volume 1. Letter 93 The English Clergy to Archbishop Thomas of Canterbury ca 24th June 1166: Clarendon Press. pp. pp. 373–82. ISBN 978-0-19-820892-1.
Richard Hurrell Froude; James Bowling Mozley (1839). Remains of the Late Reverend Richard Hurrell Froude: v. 2. J. G. & F. Rivington. pp. 171–.
Constitutions of Clarendon: Letter of his Suffragan Bishops to the Thomas Becket: Quae Vestro (1166)

Roger (de Hoveden.); Roger of Hoveden; William Stubbs (1868). Chronica magistri Rogeri de Houedene. Kraus Reprint. pp. 262
Guernes (de Pont-Sainte-Maxence); Emmanuel Walberg (1936). Les Classiques français du Moyen Age. Librarie Honoré Champion.
https://archive.org/stream/laviedesainttho00guer#page/108/mode/1up
Notes: https://archive.org/stream/laviedesainttho00guer#page/270/mode/1up

Immanuel Bekker (1838). La vie St. Thomas le martir. pp. 81–.

Guernes (de Pont-Sainte-Maxence); tr Janet Shirley (1975). Garnier's Becket: translated from the 12th-century Vie saint Thomas le martyr de Cantorbire of Garnier of Pont-Sainte-Maxence. Phillimore. ISBN 978-0-85033-200-1.


Guernes (de Pont-Sainte-Maxence) (1990): tr. Gouttebroze & Queffelec . La vie de saint Thomas Becket. H. Champion. pp. 88–. ISBN 978-2-85203-111-1.

See also Multiplicem nobis

Multiplicem nobis (ep. ccxxv in Materials, ed J. C. Robertson, V pp 521-44)
https://archive.org/stream/materialsforhist05robe#page/521/mode/1up
Constitutions of Clarendon: Gilbert Foliot's letter to Becket (Summer 1166): Multiplicem nobis

David Knowles (1951). The Episcopal Colleagues of Archbishop Thomas Becket: Being the Ford Lectures Delivered in the University of Oxford in Hilary Term 1949. Appendix VII: Multiplicem nobis: Cambridge University Press. pp. 171–. ISBN 978-0-521-05493-5.


Michael Staunton (2001). The Lives of Thomas Becket. 60: Gilbert Foliot's case against Thomas: Manchester University Press. pp. 223–. ISBN 978-0-7190-5455-6.

Letter from the bishops to Thomas. (2012). In E. Magnússon (Ed.), Thómas Saga Erkibyskups: A Life of Archbishop Thomas Becket in Icelandic (Cambridge Library Collection - Rolls, pp. 394-398). Cambridge: Cambridge University Press. doi:10.1017/CBO9781139226172.063
Eiríkr Magnússon (1875). Thómas Saga Erkibyskups0: In Icelandic, with English Translation, Notes and Glossary. Longman. pp. 394–.
Thómas Saga Erkibyskups: A Life of Archbishop pp. 394-

Garnier: King Henry's Penance before the Tomb of St Thomas Becket

Extract from 
http://txm.ish-lyon.cnrs.fr/bfm/pdf/becket.pdf
Stanzas 1183-1218
Lines 

1183
Nis li reis d’Engleterre, ki fu ses enemis,
Pur ki sis anz e plus fu eissuz del païs,
E pur ki maltalent si humme l’unt ocis,
Od grant humilité l’ad al quart an requis,
5915 E li cria merci de quanqu’il out mespris. 


1184
Al quart an qu’ot suffert li martyrs passiun,
Al setme meis de l’an, -juinet l’apele l’un, - 
E al duzime jur, un vendresdi par nun,
Vint li reis al martir a satisfactiun.
5920 Mais pur grant busuig vint a sucurs al barun.

1185
Juste Cantorbire unt leprus un hospital,
U mult i ad malades, degez e plains de mal. 
Base de français médiéval 
Pres une liwe i ad del mustier principal,
La u li cors sainz gist del mire espirital
5925 Qui maint dolent ad mis en joie e en estal
.
1186
Dunc descendi li reis iluec, a Herbaldun,
E entra el mustier e ad fait s’oreisun ;
De trestuz ses mesfaiz ad requis Deu pardun.
Pur amur saint Thomas ad otrïé en dun
5930 Vint marchies de rente a la povre mesun.

1187
E a un hospital, bien dous liwes de la,
A herberchier les povres, li reis ne s’ublia :
Kar de rente a cel liu par an cent sols dona.
Beneï seit de Deu ki al liu le turna,
5935 Altrement qu’il nen est e qui l’amendera.

1188
Tresqu’a Saint Dunestan tut a pié s’en ala,
A la premiere iglise qu’en la vile trova.
Od les prelaz k’i furent el mustier s’en entra,
E par confessiun sun espirit munda,
5940 E suffri discipline e sa char chastia.

1189
Dunc ad fait le priur tresqu’al covent aler ;
Preiad lui que fesist les seignurs asembler,
E quanque il voldreient entr’aus tuz eswarder
Qu’il deüst al martir e faire e amender,
5945 Volentiers e de gré le voldreit graanter.

1190
Dunc se fist erramment tut nuz piez deschalcier,
E nuz piez e en langes, pur sa char castïer,
En une chape a pluie, u soleit chevalchier,
Tut contremunt la vile ala par le perrier.
5950 A Deu se volt par grief penitence amaisier.

1191
Encontre les reis solt um faire glas soner
E la processiun encontre els asembler
E dedenz le mustier a grant honur mener.
Mais tute cel’honur fist dunc li reis ester :
5955 N’i volt pas cumme reis mais cum mendifs entrer
.
1192
Humblement vint a l’uis ; iloec s’agenoilla,
En plur e en preieres granment i demura.
En l’iglise est entrez ; al Martirie en ala,
Dist i confiteor, e le marbre baisa.
5960 Dunc ala a la tumbe, al martyr s’acorda. 

1193
Quant il out lungement esté en oreisun,
E jut grant piece en lermes e en afflictiun,
En quer contrit del tut, en grant devotiun,
Li evesques de Lundres i ad fait sun sermun ;
5965 Pur le rei e pur lui dist sa confessiun.

1194
« Seignur, fait li evesques, or entendez a mei.
Veez ci en present nostre seignur le rei :
Venuz est al martyr en amur e en fei ;
Sa confessiun pure me fait dire pur sei,
5970 Si cum jo l’ai oïe, e pluisur, en secrei.

1195
Devant Deu le conuist e devant le martyr
Qu’il ne fist pas ocire saint Thomas ne murdrir,
N’il nel comanda pas a tuer n’a ferir ;
Mais il dist tel parole, bien le vus volt gehir,
5975 Qui fu cause e matere de l’ocire e murdrir.

1196
E pur ço que pur lui fu, - ço cunuist, - ocis,
Est venuz al martyr, culpables e clamis,
E s’en rent e conuist e forfait e chaitis.
Al seint crie merci de ço k’il ad mespris,
5980 E de l’adrescement s’est tut en voz los mis.

1197
A ceste saint’iglise rent tut sun tenement,
Ambure a l’arcevesque e a tut le covent,
Franchise, dignité, einsi plenierement
Cum ele ad en nul liu en cristïene gent,
5985 E tut si cum ele out ja ancïenement.

1198
Or vus requiert li reis trestuz communement :
Priez le veir martir, ki ci gist en present,
Que del tut li pardoinst e ire e mautalent ;
Car mespris ad vers lui e culpable se rent,
5990 E venuz est ici pur faire amendement.

1199
Que par vostre preiere e par vostre oreisun,
Par pure penitence e satisfactiun
Puisse l’amur conquerre del pretius barun,
De terre dis livrees dune a ceste mesun
5995 Od les trente livrees dunt vus fist ainz le dun. »

1200
Quant li evesques out sun sermun partraitié,
Li reis Henris li ad quanqu’ot dit otrïé. 
De tut mautalent l’ad li covenz relaissié,
Si li unt graanté ço qu’il lur out preié ;
6000 E li priurs l’en ad pur le covent baissié.

1201
Li reis Henris idunc de tant s’umiliad
Que par s’umilité en plur tuz les turnad :
Veant els, il meïsme sa chape desfublad,
En une des fenestres de la tumbe musçad
6005 Le chief e les espaules ; le dos abandunad.

1202
Mais il ne voleit pas la cote verte oster ;
Ne sai s’il out la haire, que il ne volt mustrer.
Dunc se fist as prelaz primes discipliner ;
Plus de quatre vint moines i fist après aler.
6010 Tendrement veïssiez les plusurs d’els plurer.

1203
Li evesque de Lundres tint el puing le balei ;
Reguarda le cors saint e reguarda le rei.
« Saint Thomas, veir martyr, fist idunc, oez mei :
Se de Deu ies si bien cum l’um dit, e jel crei,
6015 De cest pecheur aiez merci que jo ci vei. »

1204
En fei e en amur oï li sainz cestui,
Qui li out fait al siecle sovent mult grant ennui,
E or l’aveit requis pur sei e pur altrui.
Li martyrs vit les quers e del rei e de lui :
6020 En veire repentance furent salvé andui.

1205
A saint Thomas dona li reis en acordance
Bien quarante livrees de rente a remanance,
E a sa fiertre faire or pesé en balance.
Mes mielz ama asez la veire repentance
6025 Que il ne fist Angou u Engleterre u France.

1206
Li eveske de Lundres aveit le rei feru
Cinc cops pur les cinc sens, u Deu ot offendu.
Icil de Rovecestre le raveit puis batu
E cil de Boxeleie, li abes, ki i fu ;
6030 E de chescon des moines a treis cops receü.

1207
Quant li reis Henris fu batuz e castïez
E par amendement a Deu concilïez,
Sun chief ad trait a sei, e se dresça en piez.
Lez un pilier s’asist a la terre entaiez ;
6035 N’i fu suz lui tapiz ne oreillier culchiez. 

1208
Salmes e oreisuns tute la nuit chanta.
As hummes saint Thomas sun coruz parduna ;
La surur saint Thomas merci quist e cria,
E en adrescement un molin li dona.
6040 Bien valt dis mars par an la rente qu’ele en a.

1209
Tute la nuit entiere en oreisuns veilla,
Ne pur necessité del cors ne se leva
Tresque après matines. Idunches se dresça
E par tuz les alters aorer s’en ala.
6045 Al martyr vint jeün, n’i but ne n’i manga.

1210
En la puinte del jur fist la messe chanter.
E trestuz enboez de tai se fist heser,
Ainc pur nului ne volt faire ses piez laver.
De plus repentant prince ne vus puet nuls cunter ;
6050 Mais al martyr requerre dut il trop demurer.

1211
Par quaranteines sunt li pechié espeldri.
Après quarante meis li reis suratendi :
Se quarante semaines oüst suraconpli
E puis après i fussent creü quarante di,
6055 Pris’en fust la vengance ; tut pur veir le vus di
.
1212
E quant la quaranteine des meis fu trespassee,
E des semaines fu la quaranteine entree,
Lués fu de tutes parz Engleterre troblee.
Se saint Thomas n’eüst la face Deu muee,
6060 En l’une de ces treis fust l’ire Deu trovee.

1213
Or ad Deus parduné al rei sun maltalent.
Car en cel jur maïme qu’il fist l’amendement,
Parti li quens de Flandres de la mer od sa gent,
Qui voleit Engleterre del tut metre a neent ;
6065 Pris fu li reis d’Escoce l’endemain ensement.

1214
Normendie ert bien prof destruite e confundue,
E l’ost de France i ert tresqu’a Ruem venue ;
Tute Engleterre esteit a sun duel esmeüe.
Le ciel orent guerpi, pris s’erent a la nue ;
6070 Mais li pius Deus aveit la povre gent veüe.

1215
Ne voleient aveir sur els rei si puisant,
Ainz voleient aveir entre els un alaitant 
K’il peüssent detraire ça e la cum un gant.
En cele lealté furent par tut nuisant,
6075 E lur grant felunie covrirent par l’enfant
.
1216
Ne poeit pas li enfes le regne governer.
Plus lealment del pere nel poeit nuls guarder.
Pere e fiz sunt tut un, qui dreit volt esguarder :
Cil qui voldrent le fiz del pere desevrer,
6080 E le fiz e le pere voldrent deseriter.

1217
Mais or conseil le rei qu’il lest a saint’iglise,
Si cum il ad pramis, e dreiture e franchise ;
Ses francs hummes ait chiers, temprez seit en justise ;
Ne seit d’umme pur beste del cors vengance prise ;
6085 A chascun lest sun dreit, e seit senz coveitise.

1218
Mais jo sai bien le quer lu rei e sa maniere.
Il ad a governer une gent pauteniere :
S’ele aveit liu e aise, l’aguilun ad deriere ;
Qui tute lur larreit a bandun la riviere,
6090 De porcs e de berbiz voidereit la bruiere.

1219
Se Normanz nel cremeient, Engleis e Angevin
E Bretun e Waleis, Escot e Peitevin,
Mult avreient tost fait tut le regne frarin.
Mais quel semblant qu’il face, il prendra bone fin. 

Translation
1183
Even the King of England, who was his enemy, who drove him into exile from the land for six years and more, and who by anger caused men to kill him, came, with great humility, in the fourth year after his death to beg for mercy for the many wrongdoings he had committed against him. 5915

1184
In the fourth year of the passion of our martyr [1174], in the seventh month of that year, it is called July, on the twelfth day, on a Friday by name, the king came to the tomb of our martyr to make amends. It was, in fact, out of great necessity that he came to seek the help of our hero. 5920

1185
Nearby Canterbury there is a hospital for lepers where there are many sick, outcast and full of those suffering. It is almost one league from the cathedral where the holy body of the spiritual physician lies, who has restored happiness and health to so many of the sick. 5925

1186
The king got down from his horse there, at Harbledown; and entered the church and said a prayer for all the sins he had committed, asking God for His forgiveness. Out of love for St. Thomas he granted as a gift an [annual] income worth twenty silver marks to this house for the poor. 5930

1187
And to another hospital, not two leagues from there, a refuge for the poor, the king did not forget this place either, for he endowed it with an allowance worth a hundred shillings a year.


1188
Completely on foot he reached St. Dunstan's, the first church that was found in the town. Together with the prelates who were there he [then] entered the church and through confession cleansed his soul, and had his body chastised. 5940

1189
Then he made the prior go up to the monastery [cathedral priory of the Holy Trinity or Christ Church, Canterbury], begging him to have the lords [a religious council of its monks] assemble there, so as whatsoever they all decided he must do make amends towards the martyr, that of his own free will he would give his assent to it. 5945

1190
Then he immediately took off his footwear completely to bare his feet. And barefoot, clad only in a woollen garment and wearing a cloak for the rain, which he usually wore when out riding on horseback, he went up through the whole town along the stone pathway. He wished to reconcile himself to God by undertaking a grievous penance. 5950



1193
After having been at length in prayer and lying prostate [on the ground] in tears and in great sorrow and in seeking the contrition of all [present] showing great devotion, the bishop of London there made his sermon saying as far as he was concerned the king's confession had been heard. 5965

1194
<<My lords,>> said the bishop, <<listen to me. Look who here is present, our lord the king: he has come to the martyr in love and faith: his confession was sincere such as if I myself, (as well as others), just as if I had heard him tell it to me many times before in private. 5970

1195
>>Before God he made known to him and before the martyr, that he did not cause the martyr, St Thomas, to be killed, nor murdered, that he had commanded no one to kill him, nor to attack him; but he does admit that he did say such words which were a motive and cause of his killing and murder. 5975

1196
>> And it was for this reason he [Becket] was, as you know, killed, that he [the king] has come to the martyr, guilty and remorseful, and to confess himself to him [Becket]; and he [the king] realises his [the king's] misdeeds and is a sinner. To the saint he cries for mercy for those wrongs which he [the king] has done to him [Becket], and for atonement, and this is what he [the king] puts to all of you. 5980

1197
>> To this holy church he [the king] gives back all of it tenements [including] both those belonging to the archbishop's see and those belonging to the monastery [priory]; he [the king] gives back all of her freedoms and dignities such as she would enjoy anywhere amongst Christian peoples, and everything she had before anciently. 5985

1198
>>The king now requires absolutely all of you to pray to the the true martyr who now lies here [before you] to forgive both all of his anger and bad will; and for the wrongs he [the king] has done towards him [Becket] he pleads guilty and has come here to atone for these. 5990

1199
>>that by your invocations and through your prayers, through sincere penitence and by making reparation, that he might be able to win over the love of our precious hero, he [hereby] gives to this house [of God] land worth ten pounds sterling silver per annum in addition to the thirty pounds that he has already given you.>> 5995

1200
When the bishop [of London] had finished delivering his sermon king Henry confirmed all that he [the bishop] had said. The monks of the monastery forgave him from [released him from the sin of] all the anger he had towards him [St Thomas Becket], so they granted him what he had asked them for, and the prior gave him the kiss [of peace] on behalf of the whole monastery. 6000

1201
King Henry then, so great was his submissiveness that through his humility it brought them all to tears. He took off his afore-mentioned [rain] cloak, and hid his head and shoulders in one of the openings of [in the side of Becket's] tomb; his back he left exposed. 6005

1202
But he did not wish to remove his green tunic; I do not know whether he had a hair shirt on [underneath], as he did not want to  show it. Then he submitted himself first to discipline by the prelates; and then there were more than eighty monks to come to do it afterwards. You could see that the majority  of them were shedding tears of tenderness. 6010

1203
The bishop of London held in his fist the [birch-]rod [bundle of birch twigs]; looking at the saint and then at the king [he said] <<St. Thomas, true martyr, listen to me now: if by God you are so well esteemed, as it is said, and I believe it, take mercy on this sinner who I am looking at here.>> 6015

1204
In faith and in love, the saint heard this, from he who had often given him so much great sorrow in this world. The martyr looked into their hearts, both his and the king's; seeing true repentance in them both were saved. 6020

1205
To St.Thomas the king in reconciliation gave an income from rent of land equivalent to forty pounds for [the care of] his remains, and for the [re-]building of his shrine a measure of gold was weighed in the scales. Never was so much love shown in true repentance, not even in Anjou, nor England nor in France. 6025

1206
The bishop of London thrashed the king five times, once for each of the five senses that he had offended God with.
[Hearing, sight, taste, smell, and touch.]
Then in turn he [the bishop of] Rochester was next to beat him. And then the abbot of Boxley who was [also] there. And from each of the monks he received three strokes [with the birch-rod]. 6030

1207
When king Henry had been beaten and castigated, and by his amends reconciled himself to God, he drew out his head [out of Becket's tomb], and stood up on his feet. He sat down on the bare and dirty ground beside a column; neither did he have beneath him a carpet, nor cushions to lie on. 6035

1208
He chanted psalms and prayers during the whole night. He begged the pardon for his anger from the St. Thomas's men [entourage]. From the sister of St. Thomas he sought mercy and in redemption gave her a mill worth 10 marks a year in rent which she gets from it. 6040

1209
He stayed awake the whole night in prayer without getting up for any bodily need, right up till after Matins [dawn/cock-crow] and then went by way of all of the altars worshipping at each. To the Martyr's tomb he came [back still] fasting having neither drunk nor eaten anything. 6045

1210
At daybreak he had mass chanted. and completely covered in mud he had his leggings [hose] put on, before anyone might have wanted to wash his feet. Of a more repentant prince one could not tell the story of but he had had to delay too long seeking [the pardon of] the martyr. 6050

1211
After forty days and nights sins are expunged. [But] after forty months the king had waited too long: if he had [only] waited forty weeks and then for a further forty days to pass then vengeance would not have been taken; all this is the pure truth I tell you. 6055

1212
And when the period of forty months [since the death of Becket] had passed and the period of forty weeks had begun, England also found itself in trouble on all sides. If St. Thomas had not changed what God was doing, in one of these three periods it would have met with God's wrath. 6060

1213
God now spared the king his wrath, as on this same day on which he had made his atonement the Count of Flanders did not put to sea with his people whose intention was to subject England. Likewise the king of Scotland was captured on the very next day.  6065

1214
Normandy was almost completely destroyed and overthrown, and the French host had reached nearly as far as Rouen. All England was sorely in grief. They had abandoned the heavens to cling onto clouds. But the  merciful God had looked after the poor people 6070

1215
They did not want to have so powerful a king over them. They preferred to have amongst them a suckling infant whom they could lead astray this way and that like a glove. By this  kind of loyalty they were all causing harm, and their great felony was being covered up by the infant. 6075

1216
The infant could not govern the kingdom which no one could protect more faithfully than the father. Father and son all are one who wish to uphold the law. Those who want to separate the son from the father both the son and the father should want to dispossess [as  outlaws].6080

1217
Henceforth I advise the king that he should leave to Holy Church all he has promised, both its legal rights and its liberties; its free persons he should cherish, tempering himself in justice; nor should he take vengeance upon men for the killing of wild game; to each he should allow their rights, and he should do this without covetousness. 6085

1218
But I know the heart of the king well and his character. He has to govern a people who are mercenary whores. If they are given the opportunity of both time and place, this is like a sharp needle in their backside; who if he were completely to abandon his grip on the meadow lands by the river he would [soon find them] filled by pigs and sheep from the moors. 6090

1219
If the Normans, English and Angevins, both Bretons and Welsh, scots and Poitevins were not afraid of him they would have very quickly made the whole kingdom wretched. But whetever it is likely he will do, it will turn out good in the end.

References

Constitutions of Clarendon: Henry II's Penance at the Tomb of St. Thomas Becket at Canterbury, 12th July 1174

Harbledown - Wikipedia

The old leper church of St Nicholas, Harbledown and Rough Common - 1085632| Historic England
https://goo.gl/HJYgGQ

Birch-rod used to thrash [birch] someone [and sweep floors]

The Five Senses in Late Medieval and Renaissance Art
Carl Nordenfalk
Journal of the Warburg and Courtauld Institutes
Vol. 48 (1985), pp. 1-22
Published by: The Warburg Institute
Stable URL: http://www.jstor.org/stable/751209

Boxley Abbey

Barrè Charles Roberts; Grosvenor Charles Bedford (1814). Letters and miscellaneous papers by Barrè Charles Roberts; with a memoir of his life [by G.C. Bedford]. pp. 188–.


Confietor
http://www.preces-latinae.org/thesaurus/Basics/Confiteor.html

King's Mill Canterbury

kingsmill - Canterbury History

Edward Hasted, 'Canterbury: Mills on the river', in The History and Topographical Survey of the County of Kent: Volume 11 (Canterbury, 1800), pp. 143-147. British History Online http://www.british-history.ac.uk/survey-kent/vol11/pp143-147

Wikipedia - Tunic - Medieval_tunic

Wikipedia - Matins

King Henry's Itinerary 1174 https://goo.gl/S97X39