Gregory IX: Liber V

Si quis episcopus ab illis accusatoribus, qui recipiendi sunt, accussatus fuerit, postquam ipse ab eis caritative conventus fuerit, ut ipsam causam emendet, et eam corrigere noluerit: non olim, sed nunc ad summos primates causae eius canonice deferantur, [qui in congruo loco intra ipsam provinciam etc.]

If any bishop shall have been accused by those accusers who are to be received, after he himself has been charitably convened by them to amend the matter itself, and is unwilling to correct it: not at some time, but now let his cause be canonically referred to the highest Primates, [who in a congruous place within the same province, etc.]

CAP. III. Criminatio praelati debet tractari coram illis, quorum interest.

CHAPTER 3. The crimination of a prelate ought to be treated before those whom it concerns.

Gregorius Duci Campaniae.

Gregory To the Duke of Campania.

Illa praepositorum (Et infra:) Si vero aliquis est de monasterio praedicti abbatis, qui possit aliquid dicere, quod ad culpam reatumque eius pertineat: nos [hoc non negligi, sed magis una quidem] cum eis, quorum interest, causam [omnino] districte [et sollicite] volumus perscrutari, ut vel condemnetur, vel absolvatur. [Si autem nullus inveniri potuerit etc.]

Those matters of the prelates (And below:) If indeed there is someone from the monastery of the aforesaid abbot, who can say something which pertains to his fault and guilt: we [do not wish this to be neglected, but rather indeed together] with those whose interest it is, [altogether] strictly [and solicitously] wish to scrutinize the case, so that either he be condemned, or absolved. [But if no one shall be able to be found etc.]

CAP. IV. Qui de aliquo crimine accusatur vel denunciatur, interim promoveri non potest.

CHAPTER 4. He who is accused or denounced of some crime cannot meanwhile be promoted.

Idem Constantiae Augustae.

The same, to Constance Augusta.

Omnipotens Deus: (Et infra:) [Alia vero perversa illius, scilicet mala corporalia, quae cognovi, vel quia cum pecuniis est electus, vel quia excommunicatus missam facere praesumpsit, propter Deum irriquisita praeterire non possum. Sed opto et Dominum deprecor, quatenus nihil in eo pro his, quae dicta sunt, valeat inveniri, et sine periculo animae meae causa ipsius terminetur. Prius tamen, quam haec cognoscantur, serenissimus dominus discurrente iussione praecepit, ut eum venientem cum honore suscipiam.

Almighty God: (And below:) [But other perverse things of his, namely corporeal evils, which I have learned, either because he was elected with monies, or because, being excommunicated, he presumed to celebrate Mass, on account of God I cannot pass over uninvestigated. But I desire and I implore the Lord, that nothing in him, with respect to these things which have been said, may be able to be found, and that the case of him may be ended without peril to my soul. Yet before these things are examined, the most serene lord, by a swiftly-dispatched order, has commanded that I receive him as he comes with honor.

Et] Valde grave est, ut vir, de quo tanta et talia nunciantur, quum ante requiri et discuti debeant, honoretur. [Et si episcoporum causae etc.]

And] It is very grave that a man, about whom such and so great things are reported, when they ought first to be inquired into and examined, should be honored. [And if the cases of bishops, etc.]

CAP. V. Episcopus per exceptionem criminis illum ab accusatione sua repellere non potest, quem ante a sua familiaritate neglexerit separare.

CHAPTER 5. A bishop cannot, by an exception of crime, repel from his accusation him whom he previously neglected to separate from his own familiarity.

Paschalis Papa.

Pope Paschal.

Nulli episcoporum ab accusatione sua repellere liceat, quos, antequam se ab eis impetendum cognosceret, a sua communi familiaritate neglexerit separare.

Let it be permitted to none of the bishops to repel from his accusation those whom, before he knew himself to be about to be assailed by them, he neglected to separate from his common familiarity.

CAP. VI. Absolutus de certo crimine, de eodem iterum accusari non potest.

CHAPTER 6. Having been acquitted of a certain charge, he cannot be accused again of the same.

Ex concilio Maguntino.

From the council of Mainz.

De his criminibus, de quibus absolutus est accusatus, non potest accusatio replicarI. CAP. VII.

Concerning those crimes, of which the accused has been absolved, the accusation cannot be repeated. CHAPTER 7.

Cohabitantes inimicis accusati ab accusatione repelluntur.

Those accused of cohabiting with enemies are repelled from accusation.

Stephanus Papa.

Pope Stephen.

Repellantur [etiam] ab accusatione cohabitantes inimicis, [et omnes laici,] quia infestationes blasphemiae affectio solet amicitiae incitare. [Nec illi in vestra suscipiendi sunt accusatione etc.]

Let those cohabiting with enemies [also] be repelled from accusation, [and all laymen,] because the affection of friendship is wont to incite infestations of blasphemy. [Nor are they to be received in your accusation, etc.]

CAP. VIII. Ponit poenitentiam accusatoris calumniosi, quum sequitur inde mors vel membri debilitatio.

CHAPTER 8. He sets penance for a calumnious accuser, when from it there follows death or a debilitation of a member.

Ex Brocardico libro XLIV. Accusasti aliquem, et per tuam accusationem occisus est: nisi pro pace hoc feceris, XL. dies in pane et aqua, quod carina vocatur, cum septem sequentibus annis poeniteas. Si autem per tuam delaturam debilitatus est: per tres debes quadragesimas [per legitimas ferias] poenitere.

From the Brocardic book 44. You have accused someone, and through your accusation he has been slain: unless you have done this for peace, you should do penance for 40 days on bread and water, which is called the carina, together with seven following years. But if through your delation he has been disabled: you must do penance for three Quadragesimas [through the legitimate fast-days].

CAP. IX. Super notorio procedit iudex nemine accusante.

CHAPTER 9. Upon a notorious matter the judge proceeds with no one accusing.

Augustinus super Genesi de morte Abel.

Augustine on Genesis on the death of Abel.

Evidentia patrati sceleris non indiget clamore accusatoris.

The evidence of the perpetrated crime does not need the clamor of an accuser.

CAP. X. Laici vel inimici clericos accusare non possunt.

CHAPTER 10. Laymen or enemies cannot accuse clerics.

Alexander III. Gaitano Electo.

Alexander III. To Gaetano, the Elect.

Quum P. Manconella presbyter ex una parte, et Bonus presbyter et I. Bonus Cocti laicus frater eius ex altera, in nostra essent praesentia constituti, eundem I., quia laicus erat, in iam dicti P. accusationem non duximus admittendum. Quumque praefatus B. eundem P. super crimine simoniae constantius accusaret, nos eum, quia in testimonium illius causae adductus fuerat, et quia praedictus I. frater eius ipsum P. coram te prius accusaverat, ab accusatione repulimus, praesertim quum frater P. memoratum B. antea de causa consimili accusasset. Unde quoniam unus post alterum praedictum P. instanti vicissitudine accusabant, neutrum ad eius accusationem admisimus, sed utrique presbytero de obiectis criminibus purgationem duximus indicendam.

When P. Manconella, presbyter, on the one side, and Bonus, presbyter, and I. Bonus Cocti, a lay brother of his, on the other, had appeared in our presence, we did not deem that same I., because he was a layman, to be admitted to the accusation of the already-said P. And when the aforesaid B. was more steadfastly accusing that same P. on the charge of simony, we repelled him from the accusation, because he had been brought in for testimony in that cause, and because the aforesaid I., his brother, had previously accused that P. before you—especially since the brother of P. had earlier accused the aforesaid B. in a similar cause. Wherefore, since one after the other, by an urgent vicissitude, they were accusing the aforesaid P., we admitted neither to his accusation; but we judged that purgation concerning the objected crimes should be enjoined upon each presbyter.

Ideoque discretioni tuae per apostolica scripta praecipiendo mandamus, quatenus uterque illorum cum tribus sacerdotibus faciat se purgare. Purgatores etc. (cf. c.7.de purg. can.

Therefore, by enjoining your discretion through apostolic writings we command that each of them, with three priests, should make purgation of himself. Purgators etc. (cf. ch.7.on canonical purgation.

V. 34.)

5. 34.)

CAP. XI. Monachus accusare potest abbatem, et de bonis monasteriis expensas litis necessarias habebit.

CHAPTER 11. A monk can accuse the abbot, and from the goods of the monasteries he will have the necessary expenses of the suit.

Idem Vigoriensi Episcopo.

The same to the Bishop of Worcester.

Ex parte tua huiusmodi quaestio nobis fuit proposita, utrum monachi in accusatione abbatum suorum aliquatenus sint admittendi. Super quo utique Prudentiae tuae taliter respondemus, quod monachi, nisi alia manifesta et rationabilis causa impediat, eo, quod de obedientia et subiectione abbatis esse noscuntur, ab eius accusatione sunt nullatenus repellendi: licet alios accusare non possint. Quibus siquidem, quum proprium non habeant, de rebus monasterii expensae debent necessariae, donec causa debitum finem accipiat, ministrari.

On your part a question of this kind was proposed to us, whether monks are to be admitted in any measure in the accusation of their abbots. Concerning which matter indeed we thus answer to your Prudence, that monks, unless another manifest and reasonable cause impede, for the reason that they are known to be under the obedience and subjection of the abbot, are by no means to be repelled from his accusation: although they cannot accuse others. To whom indeed, since they have nothing of their own, from the goods of the monastery the necessary expenses ought to be supplied, until the cause receives its due end.

[De confirmationibus etc. (cf. c.2.de confirm. II.30.)]

[On confirmations, etc. (cf. ch.2.on confirmations 2.30.)]

CAP. XII. Presbyter ebriosus, missam celebrans non praemissa digestione, ecclesia privari debet.

CHAPTER 12. An inebriated presbyter, celebrating the Mass without prior digestion, ought to be deprived of the church.

H. d. ut conveniat omnibus lecturis.

On this matter, so that it may be convenient for all readers.

Idem.

The same.

Si constiterit, quod saepe dicto D. praescripta ecclesia non perpetuo concessa, sed ad tempus fuerit commendata, et de vinolentia, et quod in taberna pernoctaverit, ita, quod altera die, nulla praemissa dormitione, missam cantasset: (Et infra:) Sed etiam Si de hoc rationabiliter convictus fuerit in iudicio ante episcopum vel archiepiscopum suum, sive accusatus, vel ad rationem positus sine coactione coram pluribus fuerit confessus, ei nullius appellatione obstante super eadem ecclesia perpetuum silentium imponatis, ipsum ab impetitione B. desistere compellentes. Ceterum si eidem D. fuit ecclesia ipsa canonice concessa et tradita, et postea de crimine aliquo non fuit convictus, propter quod de iure debeat spoliari, vel post appellationem, sicut aliquando allegavit, ecclesia illa fuerit spoliatus: ipsam ei faciatis restituti et in pace dimittI. CAP.

If it be established that to the oft-said D. the aforewritten church was not granted perpetually, but was commended for a time, and (that he was) given to vinolence (drunkenness), and that he spent the night in a tavern, such that on the next day, with no sleep having preceded, he had chanted Mass: (And below:) But also If he shall have been reasonably convicted of this in judgment before his bishop or archbishop, or, having been accused, or when put to account, without coercion he has confessed before many, you are to impose upon him, no appeal standing in the way, perpetual silence concerning the same church, compelling him to desist from the impetition of B. Moreover, if to that same D. the same church was canonically granted and delivered, and afterwards he was not convicted of any crime for which by law he ought to be despoiled, or if after an appeal, as he has sometimes alleged, he was despoiled of that church: you are to cause it to be restored to him and to be left in peace. CHAPTER.

XIII. Inimicus etiam a voluntaria exceptione repellitur.

13. An enemy also is repelled from a voluntary exception.

Idem.

The same.

Meminimus iam pridem tibi praecipiendo mandasse, ut dilectae filiae nostrae C. abbatissae monasterii S. Zachariae, cuius electionem confirmavimus, munus benedictionis impendere procurares. Sed quia H. pro altera parte ad nostram praesentiam accessit, a te exinde ad nostram audientiam appellavit, proponens, quod de simonia accusaret eandem, et ideo mandatum nostrum distulisti effectui mancipare. Quia vero te non decet in hac parte appellationi eiusdem H. deferre, quum non liceat laicis contra clericos aut monachos testimonium ferre, et quum idem H. illius manifestus fuerit inimicus, et contra eam testimonium tulerit: nos, si bene meminimus, eandem abbatissam benedici mandavimus, et adhuc appellatione remota per apostolica scripta mandamus, quatenus, quum inde fueris requisitus, praefatae abbatissae contradictione et appellatione cessante munus benedictionis non differas impartirI.

We remember that long since we entrusted to you by instructing a mandate, that you should take care to bestow the gift of benediction upon our beloved daughter C., abbess of the monastery of St. Zacharias, whose election we have confirmed. But because H., on the other side, came into our presence, and from you thereupon appealed to our audience, alleging that he would accuse the same of simony, and for that reason you deferred to put our mandate into effect. But since it is not fitting for you in this matter to defer to the appeal of that same H., since it is not permitted for laymen to bear testimony against clerics or monks, and since the same H. has been her manifest enemy, and has borne testimony against her: we, if we remember well, have commanded that the same abbess be blessed, and moreover, the appeal being removed, by apostolic writings we command, to the extent that, when you shall be required concerning it, for the aforesaid abbess, with contradiction and appeal ceasing, you do not defer to impart the gift of benediction.

CAP. XIV. Dicens, se aliquem accusaturum coram iudice, ante inscriptionem potest sine poena desistere, et non accusare; sed ei desistenti silentium imponitur in perpetuum.

CHAPTER 14. One who says he will accuse someone before the judge can, prior to inscription, desist without penalty and not accuse; but upon the one desisting, silence is imposed in perpetuity.

Et secundum hoc summarium iste textus est notabilis. Abbas.

And according to this summary, this text is notable. Abbot.

Innocentius III. Archiepiscopo Bisuntino.

Innocent III. To the Archbishop of Besançon.

Licet in beato Petro Apostolorum principe ligandi atque solvendi nobis a Domino sit attributa facultas, quam in subditos iuxta suorum exigentiam meritorum exercere libere debeamus: exemplo tamem illius, qui omnes salvat, et neminem vult perire, libentius ad solvendum intendimus quam ligandum, etsi nonnullae sint culpae, in quibus est culpa relaxare vindictam. Sane, quum olim ex literis B. decani sancti Stephani, et T. I. et M. canonicorum ecclesiae Bisuntinae ad apostolicae sedis audientiam pervenisset, te varia crimina commisisse, ac ab eis fuisses per easdem literas super periurio, crimine simoniae et incestus delatus: felicis recordationis Clemens Papa praedecessor noster, servata iudiciaria gravitate, tibi certum terminum assignavit, quo responsurus obiectis apostolico te conspectui praesentares. Quum autem tu iuxta tenorem factae tibi citationis ad sedem apostolicam accessisses, te et dilectis filiis I. et O. archidiaconis apud sedem apostolicam constitutis, exspectavimus aliquamdiu, si qui forsan contra te procederent, et quae de te literis intimaverant proponerent inscribendo. Ceterum quum nec ullus appareret, qui te ita impeteret de praedictis, ne aliquid de contingentibus omittere videremur, ab I. et O. archidiaconis in nostra et fratrum nostrorum praesentia constitutis quaesivimus diligenter, si quid super praemissis adversus te pro se vel pro aliis proponere vellent, et quod scripserant legitime demonstrarent.

Although in blessed Peter, prince of the Apostles, the faculty of binding and loosing has been attributed to us by the Lord, which we ought freely to exercise upon subjects according to the requirement of their merits: nevertheless, after the example of him who saves all and wills no one to perish, we more willingly aim at loosing than at binding, although there are some faults in which to relax vengeance is itself a fault. Indeed, when formerly from the letters of B., dean of St. Stephen, and T., I., and M., canons of the church of Besançon, it had come to the hearing of the apostolic see that you had committed various crimes, and that by those same letters you had been denounced by them for perjury, the crime of simony, and incest: of happy memory Pope Clement, our predecessor, with judicial gravity observed, assigned to you a fixed term, by which, to answer the objections, you should present yourself to the apostolic presence. But when you, according to the tenor of the citation made to you, had approached the apostolic see, with you and our beloved sons I. and O., archdeacons, being present at the apostolic see, we waited for some time to see whether any might perchance proceed against you, and set forth in writing what they had intimated about you by letters. However, when neither did any appear who would so attack you concerning the aforesaid matters, lest we should seem to omit anything pertinent, from I. and O., archdeacons, set in our presence and of our brothers, we diligently inquired whether they wished to propose anything concerning the aforesaid against you on their own behalf or on behalf of others, and that they would lawfully demonstrate what they had written.

Ipsi autem, quod non proposito accusandi haec scripserant, responderunt; sed quia tu super quibusdam incorrigibilis videbaris, quaedam de te apostolicae sedi duxerant intimanda; sed nuncius, qui pro literis accesserat impetrandis, mandati formam excessit. Nos igitur, famae tuae consulere cupientes, dictis canonicis contra te super praedictis silentium duximus imponendum, ne te de cetero eis super his accusare liceat vel etiam infamare, illius sequentes exemplum, qui quum mulieri dixisset: "nemo te condemnavit, mulier?" et illa: "nemo, Domine," "nec ego," inquit, "te condemnabo; vade iam amplius noli peccare." Quia vero praedicti canonici citra vinculum inscriptionis desistere voluerunt, eis de iuris permissione id non duximus imputandum. Ne autem in absolutione tua minus canonice procedere videamur, quamvis potius in odore bonae opinionis coepiscoporum nostrorum, quam eorum infamia delectemur: venerabili fratri nostro Cabilonensi episcopo et dilecto filio abbati de Firmitate inquisitionem famae tuae duximus committendam.

They themselves, however, responded that they had written these things not with the purpose of accusing; but because you seemed incorrigible in certain matters, they had judged that certain things about you ought to be intimated to the Apostolic See; but the messenger, who had come to obtain the letters, exceeded the form of the mandate. We therefore, wishing to look out for your reputation, deemed that silence should be imposed upon the said canons against you concerning the aforesaid matters, lest hereafter it be permitted to them to accuse you about these things or even to defame you, following the example of Him who, when He had said to the woman: "has no one condemned you, woman?" and she: "no one, Lord," "neither do I," He says, "condemn you; go, now no longer sin." But because the aforesaid canons wished to desist without the bond of inscription, we did not deem that, by permission of law, to be imputed to them. But lest in your absolution we seem to proceed less canonically, although we are delighted rather in the odor of the good opinion of our fellow-bishops than in their infamy: we have deemed the inquisition into your reputation to be committed to our venerable brother, the Bishop of Chalon, and to the beloved son, the Abbot of La Ferté.

[Dat. Romae etc. IV. Id. Iun.1198.]

[Given at Rome, etc., on the 4th day before the Ides of June1198.]

CAP. XV. Ad prosequendam accusationem criminalem non admittitur procurator, licet poseet allegare causam absentiae, seu alias exceptiones, non tangentes crimen propositum: et qui iuravit stare mandato alicuius, non admittitur ad accasandum illum, si virtute iuramenti sibi fuit iniunctum, ut non accusaret. H. d. et ad hoc solet allegari, et in hoc est valde vulgatum.

CHAPTER 15. For the prosecution of a criminal accusation a procurator is not admitted, although he could allege a cause of absence, or other exceptions not touching the proposed crime: and he who has sworn to stand to the mandate of someone is not admitted to accuse him, if by virtue of the oath it was enjoined upon him that he should not accuse. H. d.; and to this point it is wont to be alleged, and in this it is very widely current.

Idem Sancteburgensi Archiepiscopo.

The same. To the Archbishop of Sancteburg.

Veniens [olim] ad sedem apostolicam dilectus filius A. Pragensis canonicus contra venerabilem fratrem nostrum Pragensem episcopum inter alia proposuit coram nobis, quod, quum esset filius sacerdotis, in ecclesiam fuerat Pragensem intrusus, et contra eiusdem ecclesiae privilegium, imperiale ei liberalitate concessum et per sedem apostolicam confirmatum, homagium dilecto filio nobili viro duci Bohemiae praestitisset, et regalia recepisset ab eo, sic subiiciens Pragensem ecclesiam servituti. [Proposuit etiam, quod uxoren evidenter haberet, de qua filios generavit; quod sigillum adulterinum confaxit; quod sit ebriosus, fornicator, publicus histrio, ita quod quadam vice cum duobus ioculatoribus contra tres dios histriones certamine initio, enormiter fuit laesus innaso, et eo fere, sicut apparet hodis, mutilatus, et unus reliquorum triumioculatorum, contra quos decertabat, qui ibidem interiit, ab eo creditur interfectus. Ad hoc subiunxit idem A., quod thesauro ecclesiae Pragensi usque ad mille marcas per eum male distracto, consulariis ipsius ducis usque ad quinquaginta villas et amplius conferre non timuit in grave Pragensis ecclesiae detrimentum, et ipsi duci notabile quoddam castrum dedit, quod eidem ecclesiae pietatis intuitu fuerat ab O. quondam Bohemiae duce collatum.] Unde praedictum episcopum ad festum Resurrectiomnis dominicae proximo praeteritum peremptorie nos meminimus citavisse.

Coming [once] to the apostolic see, our beloved son A., a canon of Prague, among other things set forth before us against our venerable brother the bishop of Prague, that, since he was the son of a priest, he had been intruded into the church of Prague, and that, against that same church’s privilege, granted to it by imperial liberality and confirmed by the apostolic see, he had rendered homage to our beloved son the noble man the duke of Bohemia, and had received the regalia from him, thus subjecting the church of Prague to servitude. [He also alleged that he evidently had a wife, by whom he generated sons; that he forged an adulterine seal; that he is a drunkard, a fornicator, a public histrion, such that on a certain occasion, with two joculators against three histriones, the contest having begun, he was enormously injured in the nose, and almost, as appears today, mutilated; and one of the remaining three joculators against whom he was contending, who there perished, is believed to have been killed by him. To this the same A. added that, with the treasure of the church of Prague up to a thousand marks badly dissipated by him, he did not fear to confer upon the consular officials of that same duke up to fifty villages and more, to the grave detriment of the church of Prague, and he gave to that same duke a certain notable castle, which had been conferred upon that same church by O., formerly duke of Bohemia, in view of piety.] Wherefore we remember to have peremptorily cited the aforesaid bishop to the feast of the Lord’s Resurrection most recently past.

Idem vero episcopus ad suam excusationem viarum discrimina, consecrationem chrismatis imminentem, et quod filius nobilis viri Bohemiae principis esset per ipsum baptizandus tunc temporis, per nuncios et literas allegavit. Licet autem excusationes huiusmodi, sicut erant, frivolas aestimantes ipsum reputavimus contumacem, nec procuratores eius in causa possemus recipere criminali: eis tamen dilectos filios nostros G. sancti Angeli et H. sancti Eustachii diaconos cardinales concessimus auditores, ut, si possent, illum aliquatenus excusarent. Quumque praedictus A. coram eis repetiiset obiecta, ei fuit ex adverso responsum, quod, quum olim super hoc ad venerabilem fratrem nostrum Magdeburgensem archiepiscopum literae fuerint impetratae, idem A., qui contra episcopum solus agebat, in obiectorum se videns probatione deficere, depositis vestibus et pedibus nudis ad pedes eius se humiliter prosternens, veniam postulavit, et, quod adversus eum calumniose processerat, est confessus.

The same indeed bishop, for his excuse, alleged through envoys and letters the dangers of the roads, the imminent consecration of the chrism, and that the son of the noble man, prince of Bohemia, was at that time to be baptized by himself. Although, however, estimating such excuses, as they were, as frivolous, we reckoned him contumacious, nor could we receive his procurators in a criminal cause: nevertheless to them we granted as auditors our beloved sons G., of Saint Angel, and H., of Saint Eustachius, cardinal deacons, that, if they could, they might to some extent excuse him. And when the aforesaid A. had repeated the charges before them, an answer was made to him from the opposing side, that, whereas formerly in this matter letters had been obtained to our venerable brother, the archbishop of Magdeburg, the same A., who alone was proceeding against the bishop, seeing himself fail in the proof of the things objected, with his garments laid aside and his feet bare, humbly prostrating himself at his feet, sought pardon, and confessed that he had proceeded calumniously against him.

Ceterum quum super hoc mandate stare eiusdem archiepiscopi iuravisset, ipse praecepit eidem sub debito praestiti iuramenti, ut contra eundem episcopum de cetero proponere talia non auderet. Quum igitur nobis ex ipsius A. confessione constaret, ipsum iuramentum huiusmodi praestitisse, ac tale recepisse mandatum: super impetitione dicti episcopi silentium ei duximus imponendum, propter contumaciam tamen eidem episcopo citationem et purgationem propter infamiam indicentes.

Moreover, when he had sworn to stand by the mandate of the same archbishop in this matter, he ordered him, under the debt of the oath rendered, that he should not henceforth dare to propose such things against the same bishop. Since, therefore, it was clear to us from the confession of A. himself that he had taken such an oath and had received such a mandate: regarding the impeachment of the said bishop we judged that silence should be imposed upon him, yet, on account of contumacy, we issued to the same bishop a citation and a purgation on account of the infamy.

CAP. XVI. Denunciator criminis non se inscribit, quia ad correctionem tendit; accusator autem inscribit, quia tendit ad poenam; excipiens vero inscribit ad poenam extraordinariam, si per exceptionem deiicitur ab obtento, alias secus.

CHAPTER 16. The denouncer of a crime does not inscribe himself, because he tends toward correction; but the accuser does inscribe himself, because he tends toward punishment; the exceptor, however, inscribes himself to an extraordinary penalty, if by his exception he is cast down from what he had obtained; otherwise, not so.

Hoc primo. Secundo dicitur, quod, dum discutitur de crimine per modum exceptionis, potest intervenire procurator.

This first. Secondly it is said that, while the crime is being examined by way of exception, a procurator can intervene.

Idem Priori sancti Fridiani et Magistro B. Canonico Pisano.

The same to the Prior of saint Fridianus and to Master B., Pisan Canon.

Super his, de quibus nos consulere voluistis, inquisitioni vestrae breviter respondemus, quod tribus modis valet crimen opponi, denunciando, excipiendo et accusando. Quando crimen in modum denunciationis opponitur, non est inscriptio necessaria; sed, quum in modum accusationis obiicitur, oportet inscribi, quoniam ad depositionem instituitur accusatio, sed ad correctionem est denunciatio facienda. Quum autem excipiendo fuerit crimen obiectum, distinguendum est, quare opponatur, et quando.

Concerning these matters, about which you wished to consult us, we briefly respond to your inquiry, that a crime can validly be opposed in three ways: by denouncing, by excepting, and by accusing. When a crime is opposed in the mode of denunciation, an inscription is not necessary; but when it is objected in the mode of accusation, obiicitur, it ought to be inscribed, since accusation is instituted for deposition, but denunciation is to be made for correction. When, however, the crime has been objected by excepting, a distinction must be made as to why it is opposed, and when.

Si autem obiicitur, ut ab accusatione vel testificatione aliquis repellatur, non est inscribi necesse. Sed quum opponitur, ut quis a promotione officii vel beneficii excludatur, si ante confirmationem obiicitur, non cogitur quisquam inscribere, quia crimen, hoc modo probatum, impedit promovendum, sed non deiicit iam promotum. Post confirmationem vero, quum scilicet ordinandus fuerit aliquis aut etiam consecrandus, quia etiam ab obtinendo repellit, et deiicit ab obtento, ad extraordinariam quidem poenam secundum arbitrium iudicis discreti, citra vinculum tamen inscriptionis, est excipiens adstringendus, si defecerit in probando, pro eo, quod, crimine sic probato, perdit quod per electionem et confirmationem ei fuerat acquisitum; sed ob hoc prius habita non amittit.

If, however, it is objected in order that someone be repelled from bringing an accusation or from giving testimony, it is not necessary to enter an inscription. But when it is opposed so that someone be excluded from promotion to an office or benefice, if it is objected before confirmation, no one is compelled to inscribe, because a crime, proved in this way, hinders the one to be promoted, but does not cast down one already promoted. After confirmation, however, namely when someone is to be ordained or even consecrated, because it both repels from obtaining and casts down from what has been obtained, the exceptor is to be bound to an indeed extraordinary penalty, according to the discretion of a discerning judge, yet however short of the bond of inscription, if he fails in proving; for, with the crime thus proved, he (the accused) loses what had been acquired for him through election and confirmation; but on account of this he does not lose what he previously held.

Licet enim agatur de crimine, non est tamen huiusmodi quaestio criminalis, unde per procuratorem potest rite tractari. Ad hoc etc. (cf. c.8.de poenis V.37.) [Dat. Lat.

For although it is indeed a matter of a crime, nevertheless a question of this kind is not criminal, whence it can duly be handled through a procurator. To this, etc. (cf. ch.8.On penalties 5.37.) [Given. Lat.

III. Id. Febr. Pont.

3rd day before the Ides of February. Pont.

nostr.Ao. V. 1203.]

of our pontificate, year 5. 1203.]

CAP. XVII. Generales inquisitores, si non servaverunt debitum inquisitionis ordinem, prudenter et caute se corrigere debent.

CHAPTER 17. General inquisitors, if they have not kept the due order of inquisition, ought prudently and cautiously to correct themselves.

Hoc primo. Secundo ponit formam iuramenti, quam inquisitores exigunt ab inquisitis.

This first. Secondly, he sets forth the form of the oath which the inquisitors exact from those under inquisition.

Idem Versellensi Episcopo et Abbati de Tileto.

The same to the Bishop of Vercelli and to the Abbot of Tileto.

Qualiter et quando debeat praelatus procedere ad inquirendum et puniendum subditorum excessus, ex auctoritatibus novi et veteris testamenti colligitur evidenter, ex quibus super hoc postea processerunt canonicae sanctiones. Legitur enim in evangelio, quod villicus ille, qui diffamatus erat apud dominum suum, quasi dissipasset bona ipsius, audivit ab illo: "quid haec audio de te? redde rationem villicationis tuae: iam enim non poteris villicare." Et in Genesi Dominus ait: "descendam et videbo, utrum clamorem qui venit ad me, opere compleverint." Ex quibus auctoritatibus manifeste probatur, quod non solum, quum subditus, verum etiam, quum praelatus excedit, si per clamorem et famam excessus eius ad aures superioris pervenerit, non quidem a malevolis et maledicis, sed a providis et honestis, nec semel tantum, sed saepe, quod clamor innuit et diffamatio manifestat, debet coram ecclesiae senioribus veritatem diligentius perscrutari, ut si rei poposcerit qualitas, canonica districtio culpam ferat delinquentis, non tamen sit idem actor et iudex, sed, quasi deferente fama vel denunciante clamore, officii sui debitum exsequatur. Licet autem hoc sit diligenter observandum in subditis, diligentius tamen est observandum in praelatis, qui quasi signum sunt positi ad sagittam.

How and when a prelate ought to proceed to inquire into and to punish the excesses of subjects is gathered evidently from the authorities of the New and Old Testaments, from which on this matter canonical sanctions later proceeded. For it is read in the Gospel that that steward, who had been diffamed before his lord as though he had squandered his goods, heard from him: "What is this that I hear about you? Render an account of your stewardship; for now you will no longer be able to steward." And in Genesis the Lord says: "I will descend and I will see whether they have fulfilled in deed the clamor that has come to me." From which authorities it is manifestly proved that not only when a subject, but also when a prelate, exceeds, if by clamor and fame his excess has come to the ears of his superior—not indeed from the malevolent and the maledictory, but from the provident and the honest, and not only once, but often, as the clamor intimates and the defamation makes manifest—the truth ought to be searched out more diligently before the elders of the Church, so that, if the quality of the matter requires, canonical distriction may carry the blame/punishment of the delinquent; yet he should not be the same accuser and judge, but, as if fame were bringing the charge or clamor denouncing, he should execute the debt of his office. Although this is to be diligently observed in subjects, nevertheless it is to be observed more diligently in prelates, who are set, as it were, as a mark for the arrow.

Et quia non possunt omnibus complacere, quum ex officio teneantur non solum arguere, sed etiam increpare, quin etiam interdum suspendere, nonnunquam vero ligare: frequenter odium multorum incurrunt et insidias patiuntur. Et ideo sancti Patres provide statuerunt, ut accusatio praelatorum non facile admittatur, ne concussis columnis corruat aedificium, nisi diligens adhibeatur cautela, per quam non solum falsae, sed etiam malignae criminationis ianua praecludatur. Verum ita voluerunt providere praelatis, ne criminarentur iniuste, ut tamen caverent, ne delinquerent insolenter, contra utrumque morbum invenientes congruam medicinam, ut videlicet accusatio criminalis, quae ad diminutionem capitis, id est ad degradationem, intenditur, nisi legitima praecedat inquisitio, nullatenus admittatur.

And because they cannot please everyone, since by office they are bound not only to arraign but also to rebuke, indeed sometimes to suspend, and at times truly to bind, they frequently incur the hatred of many and suffer ambushes. And therefore the holy Fathers providently decreed that accusation of prelates be not easily admitted, lest, with the columns shaken, the edifice collapse, unless diligent caution be applied, by which the door is shut not only to false but also to malicious crimination. Yet they wished thus to provide for prelates, lest they be criminated unjustly, that nevertheless they should beware lest they delinquently behave with insolence, finding a congruent remedy against each malady, namely, that a criminal accusation, which is aimed at diminution of headship, that is, at degradation, be in no way admitted unless a legitimate inquisition precede.

Sed quum super excessibus suis quisquam fuerit infamatus, ut in tantum iam clamor adscenderit, quod diutius sine scandalo dissimulari non possit, nec sine periculo tolerari: absque dubitationis scrupulo ad inquirendum et puniendum eius excessus non ex odii fomite, sed ex caritatis procedatur affectu, quatenus, si gravis fuerit excessus, et si non degradetur ab ordine, ab administratione tamen amoveatur omnino, quod est secundum evangelicam veritatem a villicatione villicum amoveri, qui non potest villicationis suae dignam reddere rationem. Si circa venerabilem fratrem nostrum Novariensem episcopum debitum inquisitionis ordiinem observastis, intentionem et discretionem vestram in Domino commendamus. Si vero qualibet occasione praetermisistis eundem, ne levi compendio ad grave dispendium veniatur, adhuc ipsum ordinem tempore opportuno volumus observari, ne inde nascantur iniuriae, unde iura nascuntur. Ideoque mandamus, quatenus ad conscientiae vestrae iudicium recurrentes, si forte contra praescriptum ordinem tanquam homines excessistis, non pudeat vos errorem vestrum corrigere, qui positi estis, ut aliorum corrigatis errores, quoniam apud iudicem districtum, in qua mensura mensi fueritis, remetietur vobis, ita videlicet, ut inveniatis occasionem aliquam congruentem, per quam, ne vestra vilescat auctoritas, quanto cautius et prudentius poteritis, supersedeatis ad praesens, quoniam ex his, quae inordinate sunt acta, non potest ordinabiliter agi.

But when anyone shall have been infamed concerning his excesses, so that the clamor has now ascended to such a point that it can no longer be dissimulated without scandal, nor tolerated without danger, without a scruple of doubt let it proceed to inquire into and to punish his excesses, not from the kindling of hatred, but from the affection of charity, to the extent that, if the excess is grave, even if he be not degraded from order, nevertheless he be altogether removed from administration, which according to evangelical truth is that the steward be removed from stewardship, who cannot render a worthy account of his stewardship. If around our venerable brother, the bishop of Novara, you have observed the due order of inquisition, we commend your intention and discretion in the Lord. But if by any occasion you have omitted the same, lest by a light shortcut one come to a grave loss, we still wish that same order to be observed at an opportune time, lest injuries be born thence whence rights are born. And therefore we command, that, reverting to the judgment of your conscience, if perchance against the prescribed order you have exceeded as men, let it not shame you to correct your error—you who are set that you may correct the errors of others—since before the strict judge, in what measure you shall have measured, it will be measured back to you; namely, that you find some fitting occasion, whereby, lest your authority grow cheap, as cautiously and prudently as you can, you forbear for the present, since from things which have been done in an inordinate way, it is not possible to act in an orderly way.

Si vero praescriptum ordinem custodistis, volumus et mandamus, quatenus, omni gratia et timore postpositis, Deum solum habentes prae oculis, via regia incedentes, sine personarum acceptione in hoc negotio procedatis iuxta formam, quam vobis in aliis literis duximus exprimendam, nec timeatis aliquem hominem contra Deum, sed Deum potius supra omnem hominem metuatis. Formam vero iuramenti, quam a clericis Novariensibus super inquisitione facienda in hoc negotio recepistis, in similibus volumus observari, ut videlicet iurent clerici, quod super his, quae sciunt vel credunt esse in sua ecclesia reformanda tam in capite quam in membris, exceptis occultis criminibus, meram et plenam dicant inquisitoribus veritatem. (Et infra:) Constitutiones vero, quas ad correctionem excessuum, et reformationem morum vos non tam fecisse, quam innovasse cognovimus, adprobamus, volentes, ut eas faciatis a clericis laudabiliter exerceri, praecipientes ex parte nostra praelatis, etc. (cf. c.17.de iudic. II.1.) [Dat.

If indeed you have kept the prescribed order, we will and we command, that, with all favor and fear set aside, having God alone before your eyes, proceeding by the royal road, without acceptance of persons in this matter you proceed according to the form which in other letters we have deemed to set forth to you, and do not fear any man against God, but rather fear God above every man. As to the form of the oath which you received from the clerics of Novara concerning the inquisition to be made in this business, we wish it to be observed in similar cases, namely that the clerics swear that, regarding those things which they know or believe are to be reformed in their church both in the head and in the members, occult crimes excepted, they will tell the mere and full truth to the inquisitors. (And below:) The constitutions which, for the correction of excesses and the reformation of morals, we have learned that you have not so much made as renewed, we approve, wishing that you have them laudably exercised by the clerics, enjoining on our part the prelates, etc. (cf. c.17.de iudic. 2.1.) [Given.

IV. Kal. Febr. 1206.]

January 29 1206.]

CAP. XVIII. Si is, contra quem inquiritur, iuravit respondere tantum ad interrogata, post confessionem auditur volens probare excusationes, quae confessionem non perimunt, sed exponunt; secus si iuraverit, plenam et meram veritatem dicere.

CHAPTER 18. If the one, against whom inquiry is made, has sworn to answer only to the interrogatories, after confession he is heard, wishing to prove excuses which do not annul the confession, but expound it; otherwise, if he has sworn to tell the full and mere truth.

Idem Archiepiscopo Arelatensi et Vallis magnae AbbatI. Quum dilecti filii Cisterciensis abbas et P. et R. monachi Fontis frigidi, apostolicae sedis legati, ad ecclesiam Agathensem accessissent, ut in ea legationis officium exercerent, quia de venerabili fratre nostro Agathensi episcopo per frequentem clamorem multa sibi fuerant insinuata sinistra, voluerunt descendere ac videre, si clamorem opere complevisset; ideoque tam episcopum quam canonicos iuramenti vinculo adstrinxerunt, ut super statu ecclesiae sibi dicerent veritatem. [Qui depositiones eorum redactas in scriptis, quum idem episcopus appellasset, ad nostram praesentiam destinaverunt, praefigentes eidem episcopo terminum competentem, quo nostro se conspectui praesentaret, mandatum apostolicum recepturus. Idem autem episcopus ad praesentiam nostram accedens, postquam confessiones suas et aliorum depositiones audivit, nisus est se multipliciter excusare, suas nobis excusationes in scriptis assignans.

The same to the Archbishop of Arles and to the Abbot of Valmagne. When the beloved sons, the Cistercian abbot and P. and R., monks of Fontfroide, legates of the Apostolic See, had gone to the church of Agde to exercise the office of legation in it, because many unfavorable things about our venerable brother, the bishop of Agde, had been insinuated to them by frequent clamor, they wished to go down and see whether he had matched the clamor by deed; and therefore they bound both the bishop and the canons by the bond of an oath, that they should tell them the truth concerning the state of the church. [Who, when the same bishop had appealed, sent to our presence the depositions of them reduced to writing, appointing for the said bishop a suitable term at which he should present himself before our sight to receive an apostolic mandate. But the same bishop, coming into our presence, after he heard his own confessions and the depositions of others, strove in many ways to excuse himself, assigning his excuses to us in writing.

Nos igitur, habito cum fratribus nostris consilio diligenti, praefatum episcopum ab administratione Agathensis ecclesiae duximus suspendendum pro eo, quod in quibusdam eum culpabilem deprehendimus, et confessiones ipsius contra eum prima facie faciebant, reddentes nobis eum de iure suspectum, quum nondum suas excusationes probaverit, quas tamen se probaturum firmiter promittebat.] Quia vero nobis non constitit, sub qua forma episcopus cum canonicis Agathensibus coram dictis legatis praestiterit iuramentum, utrum videlicet ita iuraverit, ut super statu ecclesiae plenam et meram diceret veritatem, an ita, ut ad inquisita veraciter responderet: discretioni vestrae per apostolica scripta [praecipiendo] mandamus, quatenus eisdem legatis ex parte nostra in virtute obedientiae districte mandetis, ut, sub qua forma iuramentum praestiterit vobis studeant fideliter intimare. Et si secundum responsionem eorum sub secunda forma iuraverit, aut ipse coram vobis sufficienter probaverit, se sub illa forma iurasse, aut per depositiones testium, quos produxit apud sedem apostolicam constitutus, quas vobis sub bulla nostra mittimus interclusas, aut etiam aliorum: quum depositiones illae non fuerint publicatae, nec ipse productioni testium renunciare curaverit, quoniam secundum eandem non teneretur ex debito iuramenti nisi ad quaesita solummodo respondere, vos excusationes suas, quas vobis sub bulla nostra mittimus interclusas, diligenter audire curetis. Et si eas probaverit evidenter, quum excusationes huiusmodi confessiones eius non perimant, sed exponant, quae tales sunt, ut et ad bonum et malum valeant retorqueri, et ideo iudicari debent ex causa: eum sublato appellationis obstaculo penitus absolvatis, quum, etsi repertus sit culpabilis in quibusdam, ex labore tamen et pudore punitus, quos propter hanc causam incurrit, huiusmodi levis culpa leviter ei valeat indulgeri.

Therefore we, after diligent counsel with our brothers, have judged that the aforesaid bishop should be suspended from the administration of the Agathense church, because in certain matters we found him culpable, and his own confessions made a prima facie case against him, rendering him in law suspect to us, since he has not yet proved his excuses, although he firmly promised that he would prove them.] But since it has not been established to us under what form the bishop together with the Agathense canons before the said legates rendered the oath, namely, whether he swore thus, that he would speak the full and mere truth concerning the state of the church, or thus, that he would answer truthfully to the things inquired: we command to your discretion by apostolic writings [by enjoining], to the effect that you on our part in the virtue of obedience strictly enjoin the same legates that under which form he rendered the oath they strive faithfully to intimate to you. And if, according to their answer, he swore under the second form, or he himself before you shall have sufficiently proved that he swore under that form, either by the depositions of the witnesses whom he produced when he was standing at the apostolic see, which we send to you enclosed under our bull, or even by those of others: since those depositions have not been published, nor has he taken care to renounce the production of witnesses, because according to the same he would not be bound by the debt of the oath except to answer only to the things asked, you should take care diligently to hear his excuses, which we send to you enclosed under our bull. And if he shall have proved them evidently, since excuses of this sort do not destroy his confessions, but expound them, which are such that both to good and to evil they can be bent back, and therefore ought to be judged from the cause: you should, the obstacle of appeal having been removed, utterly absolve him, since, although he has been found culpable in certain matters, yet, punished by the toil and the shame which he has incurred on account of this cause, a fault of this light sort may be lightly indulged to him.

Quodsi excusationes illas super dilapidatione, naufragio et simonia sufficienter probare nequiverit, aut sub prima forma iuraverit, quum secundum eandem nec veritatem tacere, nec admiscere debuerit falsitatem: vos, non obstantibus excusationibus illis, quas de novo proposuit coram nobis, quum in confessionibus suis nullam omnino de illis fecerit mentionem, quamvis firmiter asseruerit, quod plures ex illis legatis praedictis exposuit, quas ipsi scribere non curaverunt, quum hoc per se probare non posset, tanquam qui solus examinabatur ab illis, eum sublato cuiuscunque contradictionis et appellationis obstaculo ab administratione Agathensis ecclesiae removere curetis, [facientes eidem ecclesiae cum consilio legatorum ipsorum de persona idonea per electionem canonicam provideri etc. Dat. VIII.

But if he has been unable sufficiently to prove those excuses concerning dilapidation, shipwreck, and simony, or has sworn under the first form, since according to the same he ought neither to keep back the truth nor to admix falsehood: you, notwithstanding those excuses of his which he proposed anew before us, since in his confessions he made absolutely no mention at all of them, although he asserted firmly that he set forth several of them to the aforesaid legates, which they did not take care to write, since he could not prove this by himself, as one who was being examined by them alone, should take care, with the obstacle of any contradiction and appeal removed, to remove him from the administration of the Church of Agde, [having that same church, with the counsel of those legates, provided for concerning a suitable person by canonical election, etc. Given 8.

Kal. Iun. Ao. VIII.

Kalends of June, in the year 8.

1205.]

CAP. XIX. De veritate criminum non inquiritur, nisi prius constet de infamia, et tunc non inimici vel periuri, sed inonei viri ad prosequendam inquisitionem et ad testimonium admittuntur, et, non probato crimine, indicitur infamatis purgatio.

CHAPTER 19. Concerning the verity of crimes no inquiry is made unless first it is established about infamy; and then, not enemies or perjurers, but fit men are admitted to prosecute the inquisition and for testimony; and, the crime not proven, purgation is enjoined upon the defamed.

Idem Archiepiscopo Terraconensi et Abbati sanctae Mariae de Populeto et Archidiacono BarchinonensI. Quum oporteat episcoporum [secundum Apostolum habere bonum testimonium et ab iis, qui sunt intus, et ab iis, qui sunt foris, et secundum legem divinam indumentum ipsius de cocco bis tincto et bysso retorta debeat esse contextum, si aliquando rumor sinister contra episcopum aliquem ad apostolicas aures ascendit, ex sollicitudine officii pastoralis tenemur descendere, ac videre, utrum idem clamorem opere consummaverit.] Sane, venientibus ad apostolicam sedem dilectis filiis G. Grossi et H. canonicis Vicensibus et multa gravia et enormia contra venerabilem fratrem nostrum Vicensem episcopum proponentibus coram nobis, quia illa non debebamus sub dissimulatione transire, vobis, frater archiepiscope et fili archidiacone, inquisitionem illorum duximus committendam, illius imitantes vestigia, qui, quum haberet villicum, et ille diffamatus fuisset apud eundem, quia dissipasset bona ipsius, cum eo posuit rationem. Verum dictus episcopus, antequam ad ipsum vestra citatio pervenisset, ad praesentiam nostram accedens proposuit coram nobis, quod illi, qui enormia illa de ipso nobis suggesserant, typo malitiae potius quam iustitiae zelo ducti, nobis huiusmodi intimarunt, quum ipsi eius sint inimici manifesti, et cum eius hostibus conversentur, consanguineosque suos ac complices intendant ad testificandum producere contra ipsum, qui ad denunciandum seu testificandum admitti non debent aliqua ratione, utpote iuramenti praestiti transgressores, et aliis criminibus irretiti. Ne vero per leve compendium ad grave dispendium veniatur, Discretioni vestrae per apostolica scripta mandamus, quod, nisi super praedictis famam ipsius laesam esse noveritis, vos ad inquisitionem illorum non subito procedatis.

The same to the Archbishop of Tarragona and to the Abbot of Saint Mary of Poblet and to the Archdeacon of Barcelona. Since it behooves bishops [according to the Apostle to have a good testimony both from those who are within and from those who are without; and according to the divine law the vestment of the same ought to be woven of scarlet twice-dyed and twisted byssus], if ever a sinister rumor ascends against some bishop to the apostolic ears, out of the solicitude of the pastoral office we are bound to descend and to see whether the same has consummated by deed the outcry. In truth, as our beloved sons G. Grossi and H., canons of Vic, were coming to the apostolic see and were proposing before us many grave and enormous matters against our venerable brother the bishop of Vic, since we ought not to pass over those under dissimulation, to you, brother archbishop and son archdeacon, we judged the inquisition of those things should be committed, imitating the footsteps of him who, when he had a steward and he had been defamed before him because he had squandered his goods, set accounts with him. However, the said bishop, before your citation had reached him, coming into our presence set forth before us that those who had suggested those enormities about him to us, led by the stamp of malice rather than the zeal of justice, intimated to us things of this sort, since they are his manifest enemies and consort with his foes, and they intend to produce their kinsmen and accomplices to bear witness against him, who ought by no reasoning to be admitted to denounce or to testify, as transgressors of an oath previously sworn and entangled in other crimes. Lest indeed by a light shortcut one come to a grave loss, We command your Discretion by apostolic writings that, unless you know his reputation to have been injured concerning the aforesaid, you are not to proceed forthwith to the inquisition of those things.

Quodsi ad inquisitionem fuerit procedendum, praedictos vel alios, quos ipsius esse constiterit inimicos, nec ad prosequendam inquisitionem, nec ad perhibendum testimonium contra ipsum episcopum admittatis; sed per viros idoneos super his, quae gesta sunt, inquiratis diligentius veritatem, et, si nihil grave probatum fuerit contra ipsum, vos purgationem canonicam indicatis eidem. [Quod si aliquis etc. Dat.

But if it shall be necessary to proceed to an inquisition, do not admit the aforesaid, or others whom it shall have been established are his enemies, either to prosecute the inquisition or to bear testimony against the bishop himself; but through suitable men, concerning the things that have been done, inquire more diligently into the truth, and, if nothing grave shall have been proved against him, you are to enjoin upon him canonical purgation. [But if anyone etc. Given.]

Ferentini Kal. Sept. Ao. IX. 1206.]

Ferentino, the Kalends of September, Year 9. 1206.]

CAP. XX. A renunciatione repellitur publicus concubinarius, excommunicatus et conspirator, et is, qui non praemonuit.

CHAPTER 20. From renunciation is repelled a public concubinary, an excommunicate and a conspirator, and he who did not premonish.

Idem.

The same.

Quum dilectus filius (Et infra:) Inquiratis super praemissis diligentius veritatem, et Si vobis constiterit, praedictos, quorum nomine sunt excessus huiusmodi de episcopo nunciati, publice concubinarios tunc fuisse, propter quod in eos fuit excommunicationis sententia promulgata, vel praefatum episcopum de iam dictis excessibus non fuisse praemonitum ab eisdem, vel ipsos conspirasse in eum, a denunciatione ipsa penitus repellatis eosdem. Alioquin audiatis quae fuerunt hinc inde proposita, eidem episcopo auctoritate nostra nihilominus prohibentes, ne super his, super quibus ad audientiam nostram fuerit legitime appellatum, praefatos clericos indebite gravare praesumat, donec causa supra dicta iuxta formam mandati nostri fuerit terminata.

When the beloved son (And below:) Inquire more diligently into the truth concerning the aforesaid matters, and If it shall have been established to you that the aforesaid persons, in whose name excesses of this kind against the bishop have been announced, were at that time public concubinarians, on account of which a sentence of excommunication was promulgated against them, or that the aforesaid bishop was not forewarned by these same men about the already-mentioned excesses, or that they conspired against him, from the denunciation itself utterly repel those same persons. Otherwise, hear what has been proposed on either side, forbidding that same bishop by our authority nevertheless to presume to burden unduly the aforesaid clerics concerning those matters about which there has been a legitimate appeal to our audience, until the aforesaid cause shall have been terminated according to the form of our mandate.

CAP. XXI. Crimen, probatum per modum inquisitionis, regulariter poena ordinaria non punitur; sed, si impedit ordinis exsecutionem, fit depositio, sicut in accusatione.

CHAPTER 21. A crime, proved by way of inquisition, is not, as a rule, punished with the ordinary penalty; but, if it impedes the execution of orders, deposition occurs, as in an accusation.

Et si impedit tantum beneficii retentionem, fit privatio a beneficio, nec poterit iudex hanc poenam moderari. H. d. usque ad § Tertiae, secundum verum intellectum, non bene declaratum per scribentes. - (§ 1.) Contra non infamatum super veritate criminum inquiri non debet, etiamsi libellus famosus contra eum oblatus fuerit in secreto; nec super principali creditur testi, qui iuratus dicit se illius, contra quem inquiritur, inimicum.

And if it only impedes the retention of the benefice, deprivation from the benefice is effected, nor will the judge be able to moderate this penalty. This passage up to § Tertiae, according to the true understanding, has not been well declared by the writers. - (§ 1.) Against one not defamed regarding the truth of the crimes, inquiry ought not to be made, even if a defamatory libel has been submitted against him in secret; nor, on the principal point, is credit given to a witness who, sworn, says that he is the enemy of him against whom inquiry is being made.

Idem, si hoc dicit ante iuramentum, nisi praesumatur hoc dixisse in fraudem. H. d. usque ad § Quaesivisti. - (§ 2.) Non punitur quis de crimine, de quo non constat, nisi per famam et testium credulitatem, et per dicta paucorum non debet quis apud iudicem infamatus reputari.

Likewise, if he says this before the oath, unless it is presumed that he said this in fraud. H. d. up to § Quaesivisti. - (§ 2.) No one is punished for a crime which is not established except by rumor and the credulity of witnesses; and by the statements of a few, one ought not to be reckoned defamed before the judge.

H. d. usque ad finem.

In this place up to the end.

Idem Episcopo Gebennensi et N. ValentinensI. Inquisitionis negotium, quam de venerabili fratre nostro episcopo et canonicis Valentinensibus vobis commisimus terminandam, sine conscientiae scrupulo exsequi cupientes, apostolico petiistis oraculo edoceri, utrum eorum publicanda sint dicta et nomina, quos interrogari contingit, prout de testibus in publicis causis fieri consuevit; an sola dicta eorundem publicari sufficiat, nominibus tacitis, quum idem episcopus et canonici manifeste sciant, qui fuerint inquisiti; et utrum contra dicta eadem debeant exceptiones seu replicationes admitti, quum contra personas dicentium admittantur. Ad quod breviter respondemus, non solum dicta, sed etiam ipsa nomina, ut quid a quo sit dictum apparent, publicanda, et exceptiones seu replicationes legitimas admittendas, ne per suppressionem nominum infamandi, per exceptionum vero exclusionem deponendi falsum audacia praebeatur. Secundo quaesivistis, quid [a] vobis sit statuendum, si contra quempiam per inquisitionem probatum fuerit tale crimen, quod deponeret accusatum criminaliter et convictum.

The same, to the Bishop of Geneva and N. of Valence. The business of inquisition, which concerning our venerable brother the bishop and the canons of Valence we have committed to you to be brought to an end, desiring to execute without scruple of conscience, you sought to be taught by an apostolic oracle whether the statements and the names of those whom it happens are interrogated should be published, as is wont to be done regarding witnesses in public cases; or whether it may suffice that only their statements be published, the names kept silent, since that same bishop and the canons plainly know who were interrogated; and whether against those same statements exceptions or replications ought to be admitted, since against the persons of the speakers they are admitted. To which we briefly respond: not only the statements, but also the very names—so that what has been said by whom may appear—are to be published, and legitimate exceptions or replications are to be admitted, lest by the suppression of names boldness be afforded for defaming, and, by the exclusion of exceptions, for giving false testimony. Secondly you asked what [a] is to be determined by you, if through inquisition such a crime has been proved against someone as would depose the accused, criminally proceeded against and convicted.

In quo quidem duximus distinguendum, utrum sit tale videlicet crimen, quod ordinis exsecutionem suscepti aut retentionem beneficii etiam post peractam poenitentiam impediret, puta si homicidium commisisset, vel adeptus esset ordinem aut beneficium vitio simoniae. Quo casu erit, sicut in accusationis iudicio, procedendum; alioquin secundum personae merita et qualitatem excessus poenam poterit iudicantis discretio moderari. § 1. Tertiae dubitationis articulus continebat, utrum, quum duo vel plures iurati affirmant, aliquem crimen aliquod eisdem videntibus commisisse, de quo tamen aliqua infamia non laborat, aliquam illi poenam infligere debeatis, et utrum ad petitionem quorandam, quasdam cedulas vobis occulte tradentium infamationem episcopi continentes, sit ad inquisitionem eorum, quae in ipsis continentur cedulis, procedendum; et an fides eorum dictis debeat adhiberi, qui, post iuramentum interrogati secreto, utrum sint eorum, de quibus inquiritur, inimici, respondent, quod non diligunt illos, vel directe inimicos se asserunt eorundem, aut etiam ante iuramentum id publice confitentur, nullas tamen inimicitiarum causas probabiles ostendentes.

In which matter indeed we have deemed a distinction to be made, whether it be such a, namely, crime as would impede the execution of the received order or the retention of a benefice even after penance has been performed—suppose he had committed homicide, or had obtained an order or benefice by the vice of simony. In which case one must proceed, as in a judgment of accusation; otherwise, according to the merits of the person and the quality of the excess, the discretion of the judge may moderate the penalty. § 1. The article of the third doubt contained whether, when two or more sworn men affirm that someone committed some crime before their eyes, although he does not labor under any infamy however, you ought to inflict some penalty upon him; and whether, at the petition of certain persons secretly handing over to you certain slips containing the defamation of the bishop, one should proceed to an inquisition of the things that are contained in those slips; and whether credence ought to be given to the sayings of those who, after an oath, when asked secretly whether they are enemies of those about whom inquiry is made, answer that they do not love them, or directly assert themselves to be their enemies, or even before the oath publicly confess this, yet showing no probable causes of enmities.

Ad haec autem pariter respondemus, nullum esse pro crimine, super quo aliqua non laborat infamia, seu clamosa insinuatio non processerit, propter dicta huiusmodi puniendum, quin immo super hoc depositiones contra eum recipi non debere, quum inquisitio fieri debeat solummodo super illis, de quibus clamores aliqui praecesserunt. Nec ad petitionem eorum, qui libellum infamationis porrigunt in occulto, procedendum est ad inquisitionem super contentis ibidem criminibus faciendam, aut etiam adversus eos, contra quos fit inquisitio, fides adhibenda est dictis eorum, qui post iuramentum vel ante, tacite vel expresse, inimicos se asserunt eorundem, nisi forsan ante iuramentum in fraudem id facere praesumantur. § 2. Quaesivisti etiam, quid statui debeat, si nihil per certam scientiam, sed tantum per famam, et eorum, qui fuerint inquisiti, credulitatem iuratam contigerit inveniri; et utrum aliquis super eo crimine reputari debeat infamatus, de quo ipsum duo vel tres vel etiam plures dixerint infamatum, licet de ipso nihil sinistri in publico audiatur.

To these things however likewise we respond, that there is no one to be punished for a crime, concerning which he does not labor under any infamy, or a clamorous insinuation has not proceeded, on account of such statements; nay rather, that on this point depositions against him ought not to be received, since inquisition ought to be made only upon those matters about which certain outcries have gone before. Nor, at the petition of those who in secret present a libel of defamation, is it to be proceeded to an inquisition to be made upon the crimes contained therein; nor even against those, against whom the inquisition is made, is faith to be given to the statements of those who, after the oath or before, tacitly or expressly, assert themselves to be their enemies, unless perhaps before the oath they are presumed to do this in fraud. § 2. You also asked what ought to be established, if nothing should happen to be found by certain knowledge, but only by rumor, and by the sworn credulity of those who have been inquired; and whether someone ought to be reputed infamous on account of that crime, about which two or three or even more have said him to be infamous, although nothing sinister about him is heard in public.

Ad quod est nostra responsio, quod propter famam et deponentium credulitatem duntaxat non erit ad depositionis sententiam procedendum; sed infamato canonica poterit indici purgatio secundum arbitrium iudicantis, qui propter dicta paucorum eum infamatum reputare non debet, cuius apud bonos et graves laesa opinio non exsistit. [Tu tenique etc. Dat.

To which our response is that, on account of mere rumor and the deponents’ credulity alone, one is not to proceed to a sentence of deposition; but to the defamed person a canonical purgation may be enjoined according to the judge’s discretion, who ought not to reckon him defamed on account of the sayings of a few, he in whose case among good and grave men no injured repute exists. [You indeed, etc. Given.

Lat. XIII. Kal.

Lateran. 13. Kalends.

Ian. Pont. nostr.

January, of our pontificate.

Ao. XV. 1212.]

Year 15. 1212.]

CAP. XXII. Si is, de cuius crimine in iudicio constat, petit restitutionem propter iudiciarium ordinem non servatum, non est audiendus, sed eum, tanquam notorium criminosum, debet superior de novo privare.

CHAPTER 22. If he, whose crime has been established in judgment, seeks restitution on the ground that the judicial procedure was not observed, he is not to be heard; but the superior ought to deprive him anew, as a notorious criminal.

H. d. et est casus valde notabilis secundum hunc intellectum.

Here, moreover, it is a very notable case according to this understanding.

Idem Episcopo et Decano Sylvanectensibus.

The same to the Bishop and the Dean of Senlis.

Ad petitionem Galterii quondam Corbiensis abbatis dilectis filiis magistro scholarum et Magistris R. de Corzon et P. canonicis Noviomensibus eiusdem loci a nobis dudum correctione commissa, ipsi bis ad idem monasterium accedentes, quibusdam correctis ibidem nonnulla, quae statuenda fuerant, statuerunt, inquisitionis instantiam quorundam impediente malitia retardando, ad quorum contumaciam reprimendam saeculare intendebant brachium invocare. Verum dilectus filius noster G. sanctae Mariae in porticu diaconus cardinalis, tunc apostolicae sedis legatus, interim ad idem veniens monasterium, supra dicto G., praesente, nec reclamante, super statu monasterii memorati coepit inquirere diligenter. Et quum inquisitione finita eum Parisius evocasset, propositurum contra inquisitionem eandem si quid rationabiliter duceret proponendum: idem W. praesentiam eius adiens allegavit, quod in monasterii correctione procedere non valebat, quae praedictis iudicibus prius fuerat auctoritate nostra commissa, et cardinalem ipsum ex iustis causis se asserens habere suspectum, vocem ad nos appellationis emisit; quem cardinalis, inspectis his, quae probata fuerant contra eum, de consilio peritorum amovit a regimine abbatiae, dando fratribus eiusdem loci liberam facultatem alium eligendi, qui dilectum filium Ioannem abbatem Corbeiensem, tunc priorem de Argentolio, virum providum et honestum, elegerunt concorditer in abbatem. [Quum autem dictus W. postmodum ad sedem apostolicam accessisset, asserens se per cardinalem ipsum quorundam falsis suggstionibus circumventum ab abbatia sine rationabili causa remotum, nos eiusdem coenobii tranquillitati paterna sollicitudine providere volentes, venerabilibus fratribus nostris archiepiscopo Remensi et Atrebatensi episcopo dedimus in mandatis, ut ad compositionem inter eundem W. et substitutum ei darent studium et operam efficacem, alioquin tam per iam dictum legatum quam per alios inquirerent diligentius veritatem, et eam nobis usque ad festum sancti Remigii proximo nunc venturum fideliter intimarent, ut per eorum relationem certiores effecti procederemus in eodem negotio, prout procedendum utilius videremus.

At the petition of Walter, formerly abbot of Corbie, the correction having long since been entrusted by us to our beloved sons, the master of the schools and the Masters R. of Corzon and P., canons of Noyon, of the same place, they, going twice to the same monastery, with certain things corrected there, established some matters which had had to be established; but as the malice of certain persons was hindering the urgency of the inquisition by delaying it, they intended, to repress their contumacy, to invoke the secular arm. But our beloved son G., deacon-cardinal of Saint Mary in Portico, then legate of the Apostolic See, meanwhile coming to the same monastery, above-named G. being present and not objecting, began to inquire diligently concerning the state of the aforementioned monastery. And when, the inquisition finished, he had summoned him to Paris, that he might set forth against that same inquisition whatever he should reasonably judge fit to be proposed, the same W., coming into his presence, alleged that he could not proceed in the correction of the monastery, which had previously been committed to the aforesaid judges by our authority; and, asserting that for just causes he held the cardinal as suspect, he uttered a voice of appeal to us. The cardinal, having inspected these things which had been proved against him, by the counsel of experts removed him from the governance of the abbacy, granting to the brothers of the same place free faculty of electing another; and they in concord elected as abbot our beloved son John, abbot of Corbie, then prior of Argenteuil, a prudent and honest man. [When, however, the said W. had afterward come to the Apostolic See, asserting that by the cardinal himself, through the false suggestions of certain persons, he had been circumvented and removed from the abbacy without reasonable cause, we, wishing with fatherly solicitude to provide for the tranquillity of the same coenobium, gave mandate to our venerable brothers, the archbishop of Reims and the bishop of Arras, that they should give diligence and effective effort to a settlement between that same W. and the one substituted for him; otherwise, both through the already said legate and through others, they should inquire more diligently into the truth, and faithfully inform us of it by the feast of Saint Remigius next now to come, that, made more certain by their report, we might proceed in the same business as we should see it more expedient to proceed.

Qui quum super reformatione pacis proficere nequivissent, sicut ex literis eorum accepimus, processerunt ad inquirendum super praemissis omnibus veritatem, testibus ab utraque parte receptis, et ea, quae tam per se quam per cardinalis inquisitionem invenerant, nobis sub sigillis propriis transmiserunt. Nuper autem praefatis W. atque I. in nostra propter hoc praesentia constitutis, idem W. quod a legato post appellationem ad nos interpositam factum fuerat petiit revocari, allegans, quod, quum correctio monasterii fuerit iudicibus memoratis iniuncta, et ipsi, quibusdam correctis et nonnullis statutis ibidem, aliorum correctionem ex causa duxerint rationabili differendam, cardinalis interim de iure non potuit procedere ad eandem, quum generale mandatum non deroget speciali. Ad quod fuit ex adverso responsum, quod quum W. praesente nec reclamante ad inquisitionem processerit cardinalis, idem W. videtur in hoc tacite consensisse, ut inquisitione facta corrigeret cardinalis quae corrigenda videret.

Since they were unable to make progress on the reformation of peace, as we received from their letters, they proceeded to inquire into the truth concerning all the aforesaid, witnesses received from both sides, and they transmitted to us under their own seals the things which they had discovered both by themselves and by the cardinal’s inquisition. Recently, however, when the aforesaid W. and I. had been placed in our presence on this account, that same W. sought to have revoked what had been done by the legate after an appeal had been interposed to us, alleging that, since the correction of the monastery had been enjoined upon the aforesaid judges, and they, with certain matters corrected and certain statutes established there, had deemed that the correction of others ought for a reasonable cause to be deferred, the cardinal in the meantime could not de iure proceed to the same, since a general mandate does not derogate from a special one. To this it was answered on the opposing side, that since the cardinal proceeded to the inquisition with W. present and not objecting, that same W. seems in this to have tacitly consented that, the inquisition having been made, the cardinal should correct the things he saw needed correction.

Contra quod idem W. taliter proponebat, quod, licet statim, ut coepit inquirere cardinalis, non duxerit reclamandum, credens eum nolle procedere contra ipsum, sed absque sui gravamine aliquid in ecclesia utiliter ordinare, postquam tamen evocatus ab ipso cognovit, quod adversus eum procedere intendebat, eius declinavit examen ad nostram audientiam appellando. Proposuit insuper pars adversa, quod, quum praedicti iudices omisissent in monasterii correctione procedere, ac periculum traheret ad se mora, cardinalis ipse, ad quem spectabat ex iniuncto sibi legationis officio cura eius, ad reformationem ipsius loci interponere potuit partes suas. Quum enim secundum iuris civilis auctoritatem in illis etiam casibus, in quibus solennis ordo iudiciarius observatur, in criminali causa ultra biennium a contestatione litis non sit eius instantia protrahenda, et nos quoque, consulti, quamdiu delegatus a nobis, qui sententiam tulerat, iurisdictionem suam interponere valeat, ut sententiae pareatur, respondisse noscamur, quod usque ad annum integrum iurisdictionem sibi commissam ad exsequendum sententiam valeat exercere, dictis iudicibus differentibus in correctione procedere, quum iam decem et septem essent menses elapsi, ex quo noscuntur mandatum apostolicum recepisse, ac de criminibus, licet non criminaliter ageretur, correctioni non immerito cardinalis insistere potuit memoratae.

Against which the same W. was proposing thus: although, as soon as the cardinal began to inquire, he did not think it necessary to lodge a protest, believing him unwilling to proceed against him, but to ordain something usefully in the church without burden to himself, yet after he had been summoned by him and learned that he intended to proceed against him, he declined his tribunal by appealing to our audience. The opposing party further proposed that, since the aforesaid judges had omitted to proceed in the correction of the monastery, and delay was drawing peril to itself, the cardinal himself, to whom the care of it pertained by the legation office enjoined upon him, could interpose his authority for the reformation of that place. For since, according to the authority of civil law, even in those cases in which the solemn judicial order is observed, in a criminal cause its instancy ought not to be protracted beyond two years from the contestation of the suit; and we also, when consulted as to how long a delegate by us who had rendered the sentence might interpose his jurisdiction so that the sentence be obeyed, are known to have replied that he may exercise for up to a full year the jurisdiction committed to him for executing the sentence; the said judges deferring to proceed in the correction, since already seventeen months had elapsed from the time they are known to have received the apostolic mandate, and with respect to the crimes, although it was not being pursued criminally, the cardinal could not without reason press upon the aforesaid correction.

Sed ad hoc altera pars respondit, quod hoc colorem excusationis haberet, si praedicti iudices a legato commoniti ad correctionem procedere neglexissent. In quo casu eorum forte defectus per diligentiam potuisset legati suppleri, sicut de metropolitano in canonibus legitur, quod tunc demum potest ea facere, quae ad suffraganeos pertinent, quum illa suffraganei negligunt adimplere.] His igitur et aliis, quae utraque pars proponere curavit, auditis, [inquisitione utraque, cardinalis videlicet et archiepiscopi et episcopi praedictorum, diligenter inspecta, intelleximus ex depositionibus iuratorum, quod, quum tempore promotionis ipsius W. octo millium librarum debito monasterium gravaretur, et non multo tempore post idem debitum usque ad duo millia librarum fuerit diminutum, nunc tamen usque ad sex millium librarum summam excrevit; quum, sicut prius contigerat, de proventibus monasterii debitum potius diminui debuerit quam augeri, nisi rectoris incuria obstitisset. Et quamvis ad excusationem suam proposuerit idem W., quod propter expensas factas in causa, quam contra Cluniacense monasterium habuit, in qua quendam prioratum evicit, idem fuerat debitum augmentatum, fuit tamen ei ex adverso responsum, quod propter expensas illas debitum interim augmentari non debuit, quum propter hoc possessiones quasdam eiusdem obligaverit prioratus, maxime quum in eiusdem prosecutione negotii vix expensae fuerint mille librae.

Sed to this the other party replied that this would have the color of an excuse, if the aforesaid judges, admonished by the legate, had neglected to proceed to the correction. In which case their defect might perhaps have been supplied by the diligence of the legate, just as it is read in the canons concerning the metropolitan, that only then can he do those things which pertain to the suffragans, when the suffragans neglect to fulfill them.] Therefore, these and other things, which each party took care to propose, having been heard, [with both inquiries—namely, that of the cardinal and that of the aforesaid archbishop and bishop—diligently inspected, we understood from the depositions of the sworn that, when at the time of the promotion of that W. the monastery was burdened with a debt of 8,000 pounds, and not long after that the same debt had been reduced to 2,000 pounds, now nevertheless it has swollen to the sum of 6,000 pounds; whereas, as had happened before, from the revenues of the monastery the debt ought rather to have been diminished than increased, unless the rector’s incuria had stood in the way. And although that same W. put forward for his excuse that on account of the expenses made in the cause which he had against the Cluniac monastery, in which he evicted/recovered a certain priory, that same debt had been increased, yet it was answered to him from the opposite side that on account of those expenses the debt ought not in the meantime to have been increased, since on that account he had obligated certain possessions of that priory, especially since in the prosecution of that business the expenses had scarcely been 1,000 pounds.

Adiecit etiam dictus W., quod occasione cuiusdam domus, quam in villa Corbeiae de novo construxerat, debitum supradictum excrevit. Ad quod pars adversa respondit, quod ex proventibus monasterii expensas huiusmodi facere potuit absque onere debitorum, praesertim quum propter hoc non modicum auxilium a burgensibus fuerit eidem impensum. Praeterea quum ex confessione ipsius constiterit, quod in capitulo praestiterat iuramentum, ne debitum de novo contraheret, ac postea contraxerit debitum contra iuramentum proprium veniendo, sicut testes deponunt, argui de periurio videbatur.

He also added, the said W., that on the occasion of a certain house which he had newly constructed in the villa of Corbie, the aforesaid debit increased. To which the adverse party responded, that out of the revenues of the monastery he could have made expenses of this kind without the burden of debts, especially since on account of this not a little aid had been bestowed upon him by the burghers. Moreover, since by his own confession it was established that in chapter he had taken an oath not to contract debt anew, and afterwards he contracted a debt, acting against his own oath, as the witnesses depose, he seemed to be charged with perjury.

Ad quod idem W. hoc modo respondit, quod, etsi primo huiusmodi praestiterit iuramentum, postea tamen quoddam factum fuit in capitulo constitutum, per quod iuramentum ipsum exstitit relaxatum. Sed contra hoc pars altera replicavit, quia, quum non constiterit, quod per tale statutum revocatum fuerit iuramentum, et appareret eundem W. non solummodo iuramentum de debito non contrahendo praestasse, sed venisse postea contra illud, manifeste liquebat, ipsum reatum periurii incurrisse. Sed et ipsius insufficientia et negligentia dissoluta videbantur manifeste probari.

To this the same W. responded in this manner, that, although at first he had taken such an oath, afterwards a certain enactment was established in chapter, through which the oath itself stood relaxed. But against this the other party replied that, since it had not been established that by such a statute the oath had been revoked, and it appeared that the same W. had not only taken an oath not to contract debt, but had afterwards gone against it, it was manifestly clear that he had incurred the guilt of perjury. And his insufficiency and dissolute negligence also seemed to be manifestly proven.

Et quanquam aliqui testium eum, quantum in se, dixerint esse bonum, nulli tamen deposuerunt expresse, quod utilis esset eius provisio monasterio saepedicto.] Quum igitur nobis de talibus fuerit sufficiens in tali negotio facta fides, propter quae praefatus G. erat merito amovendus, etsi restituendus foret propter iudiciarium ordinem non servatum, ob causas tamen praedictas ipsum providimus manere privatum regimine abbatiae, supra dictum priorem, quem pro eo, quod, praefato G. propter iuris ordinem non servatum quodammodo inordinate remoto, intelleximus ob eandem causam per consequentiam minus legitime substitutum, per sententiam amoventes. Quem quia non propter personae vitium vel scientiae defectum, sed propter iuris solennitatem, sicut praemissum est, praetermissam amovimus, ipsum postmodum restituimus in abbatem, [et memorato W. etc. Dat.

And although some of the witnesses said that, so far as lay in him, he was good, yet none deposed expressly that his provision would be useful to the oft-mentioned monastery.] Since therefore sufficient in such a business faith was made to us concerning such matters, on account of which the aforesaid G. was deservedly to be removed, although he ought to be restored because the judicial order had not been observed, nevertheless for the aforesaid causes we provided that he should remain deprived of the governance of the abbacy, removing by sentence the above-said prior, whom, because the aforesaid G., for the judicial order not having been observed, had been in a certain manner inordinately removed, we understood to have been, by consequence, less lawfully substituted for the same cause. Whom we removed not on account of a fault of person or a defect of knowledge, but because the solemnity of law, as has been premised, had been passed over; him we afterward restored as abbot, [and to the aforesaid W., etc. Dated.

Lat. VII. Kal.

Lateran on the 7th day before the Kalends

Mart. Pont. nostr.

March. Of our pontificate.

Ao. XIII. 1210.]

Year 13. 1210.]

CAP. XXIII. Agenti possessorio adipiscendae in beneficialibus non obstat exceptio criminis, nisi de eo sit infamatus; et infamato, accusatore non probante vel non apparente, indicitur purgatio, in qua si defecerit, punitur ut convictus.

CHAPTER 23. To one bringing a possessory action for acquiring benefices, the exception of crime does not obstruct, unless he has been defamed concerning it; and if he is defamed, the accuser not proving or not appearing, purgation is ordered, in which, if he fails, he is punished as convicted.

Idem.

The same.

Accedens ad praesentiam nostram G. nepos quondam H. subdiaconi nostri, sua nobis conquestione monstravit, quod, quum idem H. apud sedem apostolicam viam universae carnis ingressus fuisset, praebendam, quam decedens habuerat in ecclesia Cremonensi, ei duximus conferendam, venerabili fratri nostro H. episcopo et dilectis filiis capitulo Cremonensi iniungentes, ut eum in fratrem reciperent, et tam stallum in choro quam locum in capitulo, et praebendam eandem ipsi sine difficultate aliqua assignarent; tibi etiam, fili archidiacone, et dilectis filiis praeposito S. Agathae dedimus in mandatis, ut, si episcopus et canonici mandatum apostolicum non implerent, vos illud sublato appellationis obstaculo exsequi curaretis, contradictores per censuram ecclesiasticam appellatione remota compescentes. Quumque tu et idem praepositus, sicut ex literis vestris accepimus, monuissetis episcopum et canonicos Cremonenses ad mandatum apostolicum exsequendum, ipsi asseruerunt, nostras literas per veri suppressionem obtentas, quum, vivente adhuc subdiacono praedicto, filium cuiusdam nobilis civis Cremonensis in canonicum recepissent, et promisissent proximam vacaturam. Adiecerunt etiam, quod ante receptionem literarum nostrarum nuncium suum ad sedem apostolicam destinarunt, et ideo, ne procederetis ulterius, ad audientiam nostram appellarunt.

Coming into our presence, G., grandson of the late H., our subdeacon, showed us by his complaint that, when that same H. had gone the way of all flesh at the Apostolic See, we deemed the prebend which the deceased had held in the Church of Cremona to be conferred upon him, enjoining our venerable brother H., the bishop, and our beloved sons, the chapter of Cremona, that they should receive him as a brother, and that both a stall in the choir and a place in the chapter, and the same prebend, they should assign to him without any difficulty; to you also, son archdeacon, and to our beloved sons, the provost of St. Agatha, we gave in mandates, that, if the bishop and the canons should not fulfill the apostolic mandate, you should take care to execute it, the obstacle of appeal removed, restraining the contradictors by ecclesiastical censure, appeal removed. And when you and the same provost, as we have gathered from your letters, had warned the bishop and the canons of Cremona to execute the apostolic mandate, they asserted that our letters had been obtained by suppression of the truth, since, while the aforesaid subdeacon was still living, they had received the son of a certain noble citizen of Cremona as a canon, and had promised the next vacancy. They added also that, before the receipt of our letters, they dispatched their messenger to the Apostolic See, and therefore, lest you should proceed further, they appealed to our audience.

Iuvenis etiam, cui per episcopum et canonicos eadem fuerat praebenda concessa, duxit ad audientiam nostram proclamandum. Unde vos non processistis ulterius, sed quae acta fuerant per vestras nobis literas intimastis. Petebat igitur memoratus G., ut ex eo, quod canonici contra Lateranense concilium fecerant, impedire non pateremur nostrae concessionis effectum, sed praebendam ipsam faceremus eum pacifice possidere.

A young man also, to whom the same prebend had been granted by the bishop and the canons, brought the matter to be proclaimed before our audience. Wherefore you did not proceed further, but intimated to us by your letters what had been done. Therefore the aforementioned G. petitioned that, from the fact that the canons had acted against the Lateran council, we should not allow the effect of our concession to be impeded, but should cause him to possess the prebend itself peaceably.

Quae si fuisset etiam iuveni memorato concessa, debebat tamen nostra concessio, quae praecesserat praevalere. Verum [dilectus] filius Bonus Ioannes praedictorum canonicorum et episcopi nuncius proposuit, quod, priusquam ad eos mandatum apostolicum emanasset, praebendum ipsam iuveni concesserant memorato, et subiunxit, quod dictus G. super homicidio et periurio infamia publica laborabat. Unde non solum admittendus non erat ad Cremonensem ecclesiam, sed eiiciendus potius etiam, si fuisset admissus.

Which, even if it had been granted also to the aforesaid youth, nevertheless our concession, which had preceded, ought to prevail. But [beloved] son Bonus John, the envoy of the aforesaid canons and bishop, put forward that, before the apostolic mandate had emanated to them, they had granted that same prebend to the aforesaid youth, and he added that the said G. was laboring under public infamy for homicide and perjury. Whence he was not only not to be admitted to the Church of Cremona, but rather even to be cast out, if he had been admitted.

Episcopus quoque per suas nobis literas intimavit, quod, quum pro eodem G. literas apostolicas recepisset, ei consuluit, ut, si conscientia salva posset, saltem de periurio et homicidio se purgaret, nisi contra eum appareat legitimus accusator; sed ipse purgationem praestare noluit, nec offerre. Nos igitur, attendentes, quod filius nobilis memorati, sicut episcopi et canonicorum Cremonensium, et exsecutorum nostrorum literae attestabentur, fuit contra Lateranense concilium ad proximam vacaturam admissus, ut postmodum acceperunt, non vacantem, quum, priusquam de morte subdiaconi [ad] Cremonam certus nuncius pervenire potuisset, praedictam praebendam concesserimus memorato G., discretioni vestrae per apostolica scripta Mandamus, quatenus quod de praemisso iuvene factum est denuncietis irritum et inane, ac, nisi praefatus G. super obiectis eidem in modum exceptionis criminibus, videlicet periurio et homicidio, publice fuerit infamatus, concessionem nostram sibi factam exsecutioni mandetis. Deinde, si legitimus accusator apparuerit, audiatis quae fuerint hinc inde proposita, et, si praedicta crimina vel eorum aliquod legitime probatum fuerit contra eum, ipsi super eadem praebenda perpetuum silentium appellatione postposita, imponatis.

The bishop also informed us through his letters that, when he had received apostolic letters on behalf of that same G., he advised him that, if with conscience safe he could, he should at least purge himself of perjury and homicide, unless a legitimate accuser should appear against him; but he was unwilling to perform the purgation, nor to offer it. We therefore, considering that the son of the aforesaid noble, as the letters of the bishop and of the canons of Cremona, and of our executors, would attest, was, against the Lateran council, admitted to the next vacancy, which, as they afterwards learned, was not vacant, since, before a sure messenger concerning the death of the subdeacon [to] Cremona could have been able to arrive, we had granted the aforesaid prebend to the aforesaid G., to your discretion by apostolic writings We Command, that you denounce as null and void what was done concerning the aforesaid youth, and, unless the aforesaid G. shall have been publicly defamed regarding the crimes objected to him by way of exception, namely perjury and homicide, you are to put into execution the concession made by us to him. Then, if a legitimate accuser shall appear, you are to hear what may have been proposed on both sides, and, if the aforesaid crimes, or any one of them, shall have been legitimately proved against him, upon that same prebend you are to impose upon him perpetual silence, appeal set aside.

Quod si probare nequiverint, eam sibi auctoritate apostolica confirmetis. Si vero contra eum legitimus non apparuerit accusator, et ipse super praedictis criminibus dignoscitur respersus infamia, purgationem ei canonicam indicatis; in qua si forte defecerit, perpetuum imponatis ei silentium. Si autem purgationem praestiterit, contradictores ab eius molestia compescentes, eos, qui eum nisi sunt impedire, in expensis ipsi legitimis condemnetis.

If they are not able to prove it, you shall confirm it to him by apostolic authority. But if a legitimate accuser shall not have appeared against him, and he himself is discerned to be besmirched with infamy regarding the aforesaid crimes, you are to enjoin upon him a canonical purgation; in which, if he should perhaps fail, you shall impose upon him perpetual silence. But if he shall have performed the purgation, restraining the contradictors from harassing him, you shall condemn those who are attempting to impede him to pay to himself the legitimate expenses.

CAP. XXIV. Superior contra subditum, maxima praelatum, de his tantum inquiret super quibus praecessit infamia, et tunc vocabit eum, et tradet sibi capitula et nomina, et testium dicta publicabit, et ipsius legitimas exceptiones admittet, et, probato gravi crimine, eum ab administratione removebit.

CHAPTER 24. The superior, against a subject—even the highest prelate—will inquire only into those matters concerning which infamy has preceded; and then he will summon him, and will hand over to him the chapters and the names, and will publish the statements of the witnesses, and will admit his legitimate exceptions, and, a grave crime having been proved, will remove him from administration.

In regularibus vero praelatis ad unguem servandus non est hic ordo. Et quanquam in hac summatione modica videatur agi differentia inter praelatos et subditos, contra quos inquiritur, tamen facienda est, ut patet in litera.

In regular prelates, however, this order is not to be observed to the letter. And although in this summation a slight difference seems to be dealt with between prelates and subjects, against whom inquiry is made, nevertheless it must be made, as is evident in the letter.

Idem in concilio generalI. Qualiter et quando debeat praelatus procedere ad inquirendum et puniendum subditorum excessus, ex auctoritatibus veteris et novi testamenti colligitur evidenter, ex quibus postea processerunt canonicae sanctiones, sicut olim aperte distinximus, et nunc sacri approbatione concilii confirmamus. Legitur enim in evangelio, quod villicus ille, qui diffamatus erat apud dominum suum, quasi dissipasset bona ipsius, audivit ab illo: "Quid hoc audio de te? redde rationem villicationis tuae, iam enim non poteris amplius vindicare." Et in Genesi Dominus ait: "Descendam et videbo, utrum clamorem, qui venit ad me, opere compleverint." Ex quibus auctoritatibus manifeste probatur, quod non solum quum subditus, verum etiam quum praelatus excedit, si per clamorem et famam ad aures superioris pervenerit, non quidem a malevolis et maledicis, sed a providis et honestis, nec semel tantum, sed saepe, quod clamor innuit et diffamatio manifestat, debet coram ecclesiae senioribus veritatem diligentius perscrutari, ut, si rei poposcerit qualitas, canonica districtio culpam feriat delinquentis, non tanquam idem sit accusator et iudex, sed quasi denunciante fama vel deferente clamore officii sui debitum exsequatur.

The same in the General Council. How and when a prelate ought to proceed to inquire into and to punish the excesses of subjects is gathered evidently from the authorities of the Old and New Testament, from which afterward canonical sanctions proceeded, as we once openly distinguished, and now confirm by the approbation of the sacred council. For it is read in the Gospel that the steward, who had been defamed before his lord as though he had squandered his goods, heard from him: “What is this that I hear about you? Render an account of your stewardship, for now you will no longer be able to be steward.” And in Genesis the Lord says: “I will go down and see whether they have completed in deed the outcry that has come to me.” From which authorities it is manifestly proved that not only when a subject, but also when a prelate exceeds, if through outcry and report it has come to the ears of his superior—not indeed from malevolent and slanderous men, but from prudent and honorable ones, and not only once, but often, as the outcry implies and the defamation makes manifest—he ought, before the elders of the church, to search out the truth more diligently, so that, if the quality of the matter shall require, canonical discipline may strike the fault of the delinquent, not as though he were the same person both accuser and judge, but, as it were with fame denouncing or clamor conveying it, he executes the due of his office.

Licet autem hoc sit observandum in subditis, diligentius tamen est observandum in praelatis, qui quasi signum sunt positi ad sagittam. Et quia non possunt omnibus complacere, quum ex officio suo teneantur non solum arguere, sed etiam increpare, quin etiam interdum suspendere, nonnunquam vero ligare: frequenter odium multorum incurrunt et insidias patiuntur. Et ideo sancti Patres provide statuerunt, ut accusatio praelatorum non facile admittatur, ne concussis columnis corruat aedificium, nisi diligens adhibeatur cautela, per quam non solum falsae, sed etiam malignae criminationi ianua praecludatur.

Although this is to be observed in subordinates, yet it is to be observed more diligently in prelates, who are set up, as it were, as a mark for the arrow. And because they cannot please all, since by their office they are held not only to argue but also to rebuke, indeed even at times to suspend, and sometimes truly to bind, they frequently incur the hatred of many and suffer ambushes. And therefore the holy Fathers providently decreed that the accusation of prelates be not easily admitted, lest, the columns being shaken, the building collapse, unless careful caution be applied, by which the door may be shut not only to false but also to malicious crimination.

Verum ita voluerunt providere praelatis, ne criminarentur iniuste, ut tamem caverent, ne delinquerent insolenter, contra morbum utrumque invenientes medicinam congruam, videlicet ut criminalis accusatio, quae ad diminutionem capitis, id est degradationem, intenditur, nisi legitima praecedat inscriptio, nullatenus admittatur. Sed quum super excessibus suis quisquam fuerit infamatus, ita ut iam clamor ascendat, qui diutius sine scandalo dissimulari non possit vel sine periculo tolerari: absque dubitationis scrupulo ad inquirendum et puniendum eius excessus, non ex odii fomite, sed caritatis procedatur affectu, quatenus, si fuerit gravis excessus, etsi non degradetur ab ordine, ab administratione tamen amoveatur omnino, quod est secundum sententiam evangelicam a villicatione villicum amoveri, qui non potest villicationis suae dignam reddere rationem. Debet igitur esse praesens is, contra quem facienda est inquisitio, nisi se per contumaciam absentaverit, et exponenda sunt ei illa capitula, de quibus fuerit inquirendum, ut facultatem habeat defendendi se ipsum.

Truly they wished to provide for prelates, lest they be incriminated unjustly, yet to beware lest they delinquent insolently, finding against either disease a suitable medicine, namely, that a criminal accusation, which is aimed at a diminution of the head, that is, degradation, be in no way admitted unless a legitimate inscription has preceded. But when someone has been defamed on account of his excesses, thus that now the clamor rises, which can no longer be dissembled without scandal nor tolerated without danger: without a scruple of doubt let it proceed to inquire into and to punish his excesses, not from the fomite of hatred, but with the affection of charity, to the extent that, if the excess be grave, even if he be not degraded from order, nevertheless he be altogether removed from administration, which is, according to the evangelical sentence, for the steward to be removed from villication, who cannot render a worthy account of his villication. Therefore, he ought to be present against whom the inquisition is to be made, unless he has absented himself through contumacy; and those chapters are to be set forth to him, concerning which there is to be inquiry, that he may have the faculty of defending himself.

Et non solum dicta, sed etiam nomina ipsa testium sunt ei, ut quid et a quo sit dictum appareat, publicanda, nec non exceptiones et replicationes legitimae admittendae, ne per suppressionem nominum infamandi, per exceptionum vero exclusionem deponendi falsum audacia praebeatur. Ad corrigendos itaque subditorum excessus tanto diligentius debet praelatus assurgere, quanto damnabilius eorum offensas desereret incorrectas. Contra quos, ut de notoriis excessibus taceatur, etsi tribus modis possit procedi, per accusationem videlicet, denunciationem et inquisitionem ipsorum: ut tamen in omnibus diligens adhibeatur cautela, ne forte per leve compendium ad grave dispendium veniatur, sicut accusationem legitima debet praecedere inscriptio, sic et denunciationem caritativa monitio, et inquisitionem clamosa insinuatio praevenire, illo semper adhibito moderamine, ut iuxta formam iudicii sententiae quoque forma dictetur.

And not only the statements, but even the very names of the witnesses are to be published to him, so that it may appear what was said and by whom; and lawful exceptions and replications are to be admitted, lest by the suppression of names boldness be afforded for defaming, and by the exclusion of exceptions for deposing falsely. Therefore, for the correction of the excesses of subjects, the prelate ought to rise up the more diligently, the more damnably he would abandon their offenses uncorrected. Against them— to say nothing of notorious excesses— although one can proceed in three ways, namely by accusation, denunciation, and inquisition: yet in all these a diligent caution should be applied, lest by a light shortcut one come to a grave loss; just as a lawful inscription ought to precede an accusation, so a charitable monition ought to precede denunciation, and a clamorous insinuation to preclude inquisition; that moderation always being employed, so that according to the form of the trial the form of the sentence also be dictated.

Hunc tamen ordinem circa regulares personas non credimus usquequaque servandum, quae, quum causa requirit, facilius et liberius a suis possunt administrationibus amoverI. CAP. XXV.

This order, however, we do not believe is to be observed everywhere with respect to regular persons, who, when the cause requires, can more easily and more freely be removed from their administrations. CHAPTER 25.

Metropolitani ad correctionem excessuum et reformationem morum singulis annis facere debent provinciale concilium, in quo statuere debent personas idoneas per singulas dioeceses, quae sollicite investigent, et in sequenti concilio referant corrigenda. Et episcopi debent facere synodos episcopales singulis annis, et publicare agitata in provinciali concilio, et haec negligentes ab exsecutione officii suspenduntur. H. d.

Metropolitans, for the correction of excesses and the reformation of morals, ought each year to hold a provincial council, in which they ought to appoint suitable persons for each diocese, who shall solicitously investigate, and in the following council report the things to be corrected. And the bishops ought to hold episcopal synods each year, and to publish the matters transacted in the provincial council, and those neglecting these things are suspended from the execution of office. This is decreed.

Idem in eodem.

The same in the same.

Sicut olim a sanctis Patribus noscitur institutum, metropolitani singulis annis cum suis suffraganeis provincialia non omittant concilia celebrare, in quibus de corrigendis excessibus et moribus reformandis, praesertim in clero, diligentem habeant cum Dei timore tractatum, canonicas regulas, et maxime, quae statutae sunt in hoc generali concilio, relegentes, ut eas faciant observari, debitam poenam transgressoribus infligendo. Ut autem id valeat efficacius adimpleri, per singulas dioeceses statuant personas idoneas, providas videlicet et honestas, quae per totum annum simpliciter et de plano absque ulla iurisdictione sollicite investigent quae correctione vel reformatione sunt digna, et ea fideliter perferant ad metropolitarum et suffraganeos et alios in concilio subsequenti, ut super his et aliis, prout utilitati et honestati congruerit, provida deliberatione procedant, et quae statuerint faciant observari, publicaturi ea in episcopalibus synodis annuatim per singulas dioeceses celebrandis. Quisquis autem hoc salutare statutum neglexerit adimplere, a sui exsecutione officii suspendatur, [donec per superioris arbitrium eius relaxetur.]

As it is known to have been instituted of old by the holy Fathers, let metropolitans each year with their suffragans not omit to celebrate provincial councils, in which, concerning excesses to be corrected and morals to be reformed, especially in the clergy, let them have a diligent discussion with the fear of God, re‑reading the canonical rules, and most of all those which have been enacted in this general council, that they may cause them to be observed by inflicting the due penalty upon transgressors. But that this may be accomplished the more efficaciously, let them appoint through each diocese suitable persons, namely provident and honest, who throughout the whole year, simply and plainly, without any jurisdiction, may diligently investigate the things which are worthy of correction or reformation, and may faithfully carry these to the metropolitans and suffragans and others in the subsequent council, that concerning these and other matters, as shall accord with utility and honesty, they may proceed with provident deliberation, and may cause to be observed the things which they shall have decreed, publishing these in episcopal synods to be celebrated annually through each diocese. But whoever shall have neglected to fulfill this health‑giving statute, let him be suspended from the execution of his office, [until, by the judgment of his superior, it be relaxed for him.]

CAP. XXVI. Sententiae excommunicationum, suspensionum vel interdicti, latae post denunciationem per abbatem denunciatum vel alium pro ipso in monachos denunciantes vel adhaerentes eisdem, relaxantur.

CHAPTER 26. Sentences of excommunications, suspensions, or interdict, pronounced after denunciation by the denounced abbot or another on his behalf against the monks denouncing or adhering to the same, are relaxed.

Spoliati restituuntur, et iuramenta de tacenda veritate relaxantur, dicta testium denunciato traduntur, et expensae de bonis monasterii monachis denunciantibus ministrantur; et propter hoc ab obedientia abbatis non eximuntur, sine tamen litis praeiudicio.

The despoiled are restored, and oaths about keeping the truth silent are relaxed, the statements of the witnesses are handed over to the denounced, and expenses from the goods of the monastery are administered to the monks denouncing; and on account of this they are not exempted from obedience to the abbot, yet without prejudice to the suit.

Gregorius IX. Archiepiscopo et Priori sanctae Mariae Rothomagensis.

Gregory 9. To the Archbishop and the Prior of Saint Mary of Rouen.

Olim I. V. et P. ordinis Tyronensis (Et infra:) Ne igitur reformatio monasterii valeat retardari, mandamus, quatenus, relaxatis excommunicationum seu suspensionum sententiis, si quas idem abbas protulerit vel per quoscunque iudices promulgari fecit post inceptum negotium in eos et adhaerentes eisdem, ac eis restitutis, quos idem abbas negotio ipso pendente contra iustitiam spoliavit, in negotio de plano et absque iudiciorum strepitu procedentes, quum talibus maxime in hoc casu non deceat Dei servos involvi, inquiratis quae circa personas et observantias regulares videritis inquirenda, corrigentes et reformantes tam in capite quam in membris quae correctionis et reformationis officio noveritis indigere, iuramentis, si qua de tacenda veritate abbas extorserat, relaxatis, proviso, ut negotio ipso pendente praefati monachi eidem abbati obediant et intendant, ita tamen, quod per hoc prosecutio negotii non valeat impediri. Si vero testes contra eundem abbatem producti fuerint, dictorum ipsorum ei copiam faciatis. Praedictis autem monachis expensas, factas propter hoc, et tribus vel quatuor ex istis, vel aliis, quos idoneos ad dictum negotium prosequendum duxeritis assumendos, faciatis de bonis eiusdem monasterii, et faciendas expensas ad prosecutionem ipsius negotii necessarias, computatis, si qua propter hoc receperunt, de bonis monasterii, quum proprium non habeant, ministrari.

Formerly I., V., and P., of the Tironensian order (And below:) Lest therefore the reformation of the monastery be able to be delayed, we command as follows: with the sentences of excommunications or suspensions relaxed, if any the same abbot has pronounced or caused to be promulgated through whatsoever judges after the business was begun, against them and those adhering to the same; and with those restored whom the same abbot, while the suit itself was pending, despoiled contrary to justice; proceeding in the matter summarily and without the clamor of judgments, since it especially does not befit the servants of God to be involved with such things in this case; you are to inquire into such things concerning persons and regular observances as you shall see ought to be inquired into, correcting and reforming both in head and in members what you know to need the office of correction and reformation; with the oaths relaxed, if any to conceal the truth the abbot had extorted; provided that, while the business itself is pending, the aforesaid monks obey and attend to the same abbot, yet in such wise that by this the prosecution of the business may not be able to be impeded. But if witnesses shall have been produced against the same abbot, you shall make a copy of their statements available to him. Moreover, you shall cause the expenses incurred on this account to be supplied to the aforesaid monks, and to three or four of these, or others whom you shall judge fit to be taken up to prosecute the said business, out of the goods of the same monastery; and you shall cause the expenses to be made which are necessary for the prosecution of the business itself to be provided from the goods of the monastery, with whatever they have received on this account being accounted for, since they have no property of their own.

Contradictores etc.

Objectors, etc.

CAP. XXVII. Contra praelatum, denunciatum de dilapidatione, fit commissio super veritate inquirenda, et pendente negotio debet sibi interdici potestas alienandI.

CHAPTER 27. Against a prelate, denounced for dilapidation, a commission is made for the truth to be inquired into, and while the matter is pending the power of alienating ought to be interdicted to him.

Idem Episcopo Cister., de Alde. et de Salen. Abbatibus.

The same to the Bishop of Cister., to the Abbots of Alde. and of Salen.

Praelatorum excessus [tanto sunt severius corrigendi, quanto plures eorum corrumpuntur exemplo, si remanerent incorrecti] Sane dilecti filii C. [C. E. H.] et quatuor alii canonici Frisigienses [bonae memoriae H. papae praedecessori nostro] denunciando monstrarunt, quod [venerabilis frater noster] Frisigiensis episcopus bona sui episcopatus, quem, ut dicunt, fuit minus canonice assecutus, adeo graviter dilapidat et consumit, quod, nisi celeriter adhibeatur remedium, episcopatus idem per eum ad irreparabile dissolutionis opprobrium deducetur, nec solummodo rerum, verum etiam famae suae prodigus et salutis, vitam ducit enormiter dissolutam, [adeo ut inficiationi eius continentiae non sit locus, quum manifeste cohabitationis indicio comprobetur, alias quod modesta pontificalis gravitatis abiecta se dictis et factis sic levem ac irreprehensibilem exhibet, ut eius vita eis sit in laqueum et in scandalum, quibus esse deberet honestatis exemplum. Quia igitur haec sub dissimulatione transire nec volumus nec debemus, sequentes formam literarum, quas dictus praedecessor noster super hoc providerat destinandas,] Discretioni vestrae [per apostolica scripta] mandamus, quatenus personaliter accedentes ad locum inquiratis sollicite veritatem, et eam fideliter conscribentes sub sigillis vestris nobis transmittatis inclusam, eidem episcopo terminum assignantes, quo nostro se conspectui [personaliter] repraesentet pro meritis recepturus, potestate vendendi, dandi, infeudandi seu quomodolibet alienandi bona ipsius ecclesiae interim eidem [episcopo] penitus interdicta. [Quod si etc.

The excesses of prelates [are to be corrected so much the more severely, the more many are corrupted by their example, if they should remain uncorrected] Indeed the beloved sons C. [C. E. H.] and four other canons of Freising [to our predecessor Pope H. of good memory] showed by denunciation that the [venerable our brother] bishop of Freising so gravely dilapidates and consumes the goods of his bishopric, which, as they say, he attained less canonically, that unless a remedy be quickly applied, that same bishopric will by him be brought down to the irreparable opprobrium of dissolution; and, prodigal not only of goods but also of his own reputation and salvation, he leads a life enormously dissolute, [to such an extent that there is no place for a denial of his continence, since by the indication of cohabitation it is manifestly proved; moreover, with the modest gravity of the pontifical office cast aside, he shows himself in words and deeds so frivolous and “irreprehensible,” that his life is for them a snare and a scandal, for whom it ought to be an example of honesty. Therefore, since we neither wish nor ought to let these things pass under dissimulation, following the form of the letters which our said predecessor had provided to be sent on this matter,] We command to your Discretion [by apostolic writings] that, personally going to the place, you diligently inquire the truth, and, writing it faithfully, transmit it to us enclosed under your seals, assigning to the same bishop a term by which he may [personally] present himself before our sight to receive according to his merits, with the power of selling, giving, enfeoffing, or in any way alienating the goods of that church in the meantime wholly interdicted to the same [bishop]. [But if etc.

Dat. Later. V. Kal.

Dated at the Lateran, on the 5th day before the Kalends.

Mai. Ao. I. 1227.]

May. Year 1. 1227.]

TITULUS II. DE CALUMNIATORIBUS.

TITLE 2. ON CALUMNIATORS.

CAP. I. Subdiaconus, calumniose accusans diaconum, subdiaconatu privatur, et publice verberibus castigatur, et in exsilium mittitur.

CHAPTER 1. A subdeacon, calumniously accusing a deacon, is deprived of the subdiaconate, and is publicly chastised with beatings, and is sent into exile.

Gregorius Anthemio Subdiacono.

Gregory to Anthemius the Subdeacon.

Quum fortius punienda sint crimina, quae insontibus et maxime sacratis hominibus inferuntur, quam sitis culpabiles omnes, qui in causa Ioannis diaconi resedistis, attendite, ut Hilarium, criminatorem ipsius, nulla ex diffinitione vestra poena conveniens castigaret. [Nec illud ad excusationem vestram, credatis esse idoneum, quod vobis, quasi iudicare volentibus, solus frater et coepiscopus noster Paschasius dicitur distulisse. Nam si zelus in vobis rectitudinis vignisset, facilius uni a multis rationabiliter suaderi, quam multi ab uno poterant sine causa differri.] Quia ergo tantae nequitiae malum sine digna non debet ultione transire, iubemus eundem H. prius subdiaconatus, quo indignus fungitur, privari officio, et verberibus publice castigatum in exsilium deportari, ut unius poena multorum possit esse correctio etc.

Since crimes which are inflicted upon innocents and especially consecrated men must be punished more strongly, consider how culpable all of you are, who sat in the case of John the deacon, in that Hilarus, his accuser, was chastised by no fitting penalty from your determination. [Nor should you believe that to be suitable for your excuse, that our brother and fellow-bishop Paschasius alone is said to have deferred it for you, as if you were willing to judge. For if the zeal of rectitude had flourished in you, it is easier for one to be reasonably persuaded by many, than that many could without cause be deferred by one.] Because therefore the evil of so great nequity ought not to pass without worthy vengeance, we order that the same H. first be deprived of the office of the subdiaconate, which he unworthily exercises, and, having been publicly chastised with beatings, be carried off into exile, that the punishment of one may be a correction of many, etc.

CAP. II. Denunciator, in probatione criminum deficiens, ab officio et beneficio suspenditur, donec innocentiam suam purget.

CHAPTER 2. The denunciator, failing in the proof of the crimes, is suspended from office and benefice, until he purges his innocence.

Innocentius III. Zamorensi, Segobiensi et Abulensi Episcopis.

Innocent III. To the Bishops of Zamora, Segovia, and Ávila.

Quum dilectus filius, magister scholarium Palentinus, ad sedem apostolicam accessisset, et nobis de suo episcopo excessus varios nunciasset, venerabili fratri nostro quondam episcopo Legionensi, nunc archiepiscopo Compostellano, et dilectis filiis de Valle bona, et de Mataplana abbatibus dioecesis Palentinae examinationem commisimus excessuum obiectorum. [Qui super simonia duplici, dilapidatione, absolutione incidentium in canonem sententiae promulgatae, quodque appellationibus ad nos interpositis deferre contemneret, nec non quod in manibus suis ultra tempus in concilio Lateranensi constitutum vacantem tenuerit dignitatem, et quod furtim quoddam subtraxerit instrumentum, in quo a iure canonicorum iura episcopalia distinguuntur, et quibusdam aliis, inquisita per testes plenius veritate, inquisitionem ipsam cum depositionibus testium nobis fideliter transmiserunt.] Quum autem processum negotii et dicta testium examinaverimus diligenter, nec intelligere potuerimus, probatum esse sufficienter aliquid de praedictis, eundem episcopum de consilio fratrum nostrorum absolvendum decernimus ab obiectis, vobis per apostolica scripta mandantes, quatenus memoratum magistrum scholarum, donec canonice suam purgaverit innocentiam, scilicet quod non calumniandi animo ad huiusmodi crimina proponenda processit, ab officio et beneficio suspendatis, ut ceteri, simili poena perterriti, ad infamiam suorum facile non prosiliant praelatorum. [Quod si non omnes etc.

When the beloved son, the master of the scholars of Palencia, had approached the apostolic see, and had announced to us various excesses of his bishop, we entrusted to our venerable brother, formerly bishop of León, now archbishop of Compostela, and to the beloved sons, the abbots of Valbuena and of Mataplana of the diocese of Palencia the examination of the alleged excesses. [Who, concerning double simony, dilapidation, the absolution of those falling under the canon of a promulgated sentence, and that he scorned to defer when appeals had been interposed to us, and also that in his own hands he held a vacant dignity beyond the time established in the Lateran council, and that he secretly removed a certain instrument, in which by the law of the canons the episcopal rights are distinguished, and certain other things—once the truth had been more fully inquired through witnesses—faithfully transmitted to us the inquiry itself with the depositions of the witnesses.] But when we had diligently examined the process of the case and the sayings of the witnesses, and could not understand that anything of the aforesaid had been sufficiently proved, we decree, by the counsel of our brothers, that the same bishop is to be absolved from the things objected, mandating to you through apostolic writings that you suspend the aforementioned master of the schools from office and benefice, until he shall have canonically cleared his innocence, to wit, that he did not proceed to propose crimes of this sort with a spirit of calumniating, so that the others, terrified by a similar penalty, may not readily leap forth to the infamy of their prelates. [But if not all, etc.

Dat. Later. V. Id. Maii Ao. X. 1207.]

Given at the Lateran, May 11, in the 10th year. 1207.]

TITULUS III. DE SIMONIA, ET NE ALIQUID PRO SPIRITUALIBUS EXIGATUR VEL PROMITTATUR.

TITLE 3. ON SIMONY, AND THAT NOTHING BE EXACTED OR PROMISED FOR SPIRITUAL THINGS.

CAP. I. Episcopus pro ordine ab eo conferendo, vel ministri vel notarii nihil temporale exigere debent.

CHAPTER 1. The bishop, for an order to be conferred by him, or the ministers or the notaries, ought to exact nothing temporal.

Gregorius generali synodo praesidens.

Gregory presiding over the general synod.

In ordinando episcopo pontifex manum imponit; evangelicam vero lectionem minister legit: confirmationis autem eius epistolam notarius scribit. Sicut autem non debet episcopus manum, quam imponit, ita nec minister vel notarius in ordinatione eius vocem suam vel calamum vendere. Pro ordinatione igitur vel usu pallii, seu chartis atque pastellis, eum, qui ordinatur, omnino aliquid dare prohibemus. [Ex quibus praedictis rebus etc.]

In ordaining a bishop the pontiff lays his hand on; but the minister reads the evangelical lesson: and the notary writes his letter of confirmation. Just as moreover the bishop ought not to sell the hand which he lays on, so neither ought the minister or the notary in his ordination to sell his voice or pen. Therefore, for the ordination or the use of the pallium, or for charters and pastilles, we absolutely prohibit him who is ordained from giving anything. [From which aforesaid things, etc.]

CAP. II. Deponendus est qui per pecuniam aliquem eiecit de ecclesia sua, se postea intrudendo.

CHAPTER 2. He must be deposed who, by money, has cast someone out of his church, intruding himself thereafter.

Ex concilio MaguntinensI. Qui alium presbyterum in ecclesia legitime ordinatum per pecuniam expulerit, eamque sibi taliter vindicaverit, omnimodo deponatur.

From the council of Mainz. Whoever has expelled by money another presbyter, legitimately ordained in the church, and has thus vindicated it to himself, let him altogether be deposed.

CAP. III. Quilibet catholicus admittitur ad accusandum de crimine simoniae.

CHAPTER 3. Any Catholic is admitted to accuse regarding the crime of simony.

Deodatus Papa.

Pope Deodatus.

Si Dominus et magister omnium, qui sine peccato fuit, accusandi licentiam uni dedit, quanto magis unius assertione convincendus est, qui Simonis labe dignoscitur esse pollutus? Non igitur in tali quilibet catholicus est respuendus, sed, ut veritatem asserat ad propalandam simoniacam rabiem, magnis est precibus exorandus.

If the Lord and master of all, who was without sin, gave the license of accusing to one, how much more must he who is recognized as being defiled by Simon’s stain be convicted by the assertion of one? Therefore, in such a case any catholic is not to be rejected, but, that he may assert the truth to expose the simoniacal frenzy, he must be earnestly besought with great entreaties.

CAP. IV. Simoniacus pendente accusatione ab administratione divinorum prohibetur.

CHAPTER 4. A simoniac, while the accusation is pending, is prohibited from the administration of the sacred things.

Idem.

The same.

Accusatum simoniacum necesse habuimus summopere per scripta nostra prohibere, ne missarum solennia celebraret, donec quid esset, verius constitisset.

We found it necessary to forbid the accused simoniac, most earnestly by our writings, lest he celebrate the solemnities of the masses, until what the matter was had been more truly established.

CAP. V. Idem dicit, quod praecedens, nisi quod illud cap. loquitur in accusatione, istud in inquisitione, ut illud loquitur de simoniaco in genere, istud declarat de ordine.

CHAPTER 5. He says the same as the preceding, except that that chapter speaks in accusation, this one in inquisition; just as that speaks of the simoniac in general, this one declares concerning order.

Idem.

The same.

Quotiens contra ecclesiasticam quid gestum dicitur disciplinam, ne nos ante Deum culpa ex dissimulatione redarguat, irrequisitum hoc relinquere non audemus. Pervenit itaque ad nos, quod per simoniacam haeresim fueris ordinatus. Sed et alia de te multa hic dicta sunt, de quibus unum quam maxime fuit, Propterea necesse habuimus, te per scripta nostra prohibere, ne missarum solennia celebrare debuisses, donec quid sit verius discerneremus.

As often as when something is said to have been done against ecclesiastical discipline, lest guilt from dissimulation should convict us before God, we do not dare to leave this uninvestigated. It has therefore come to us that you were ordained through simoniacal heresy. But also many other things about you have been said here, of which one was most especially, For this reason we found it necessary to prohibit you by our writings, that you ought not to have celebrated the solemnities of the masses, until we might discern what is truer.

CAP. VI. Simoniacus est deponendus.

CHAPTER 6. The Simoniac is to be deposed.

Lucius Papa.

Pope Lucius.

Sicut enim simoniaca pestis sui magnitudine alios morbos vincit, ita sine dilatione mox, ut eius signa per aliquam personam claruerint, de ecclesia Dei debet eliminari atque repelli. Petrus enim primus pastor ecclesiae non alicuius hominis attestatione sed sancti spiritus inspiratione Simonis interiora recognoscens sine aliqua audientia terribili eum et repentina morte mulctavit.

As indeed the simoniac pestilence by its magnitude vanquishes other maladies, so without delay, as soon as its signs have become clear through some person, it ought to be eliminated and repelled from the church of God. For Peter, the first shepherd of the church, not by the attestation of any man but by the inspiration of the Holy Spirit, recognizing Simon’s inner matters, without any hearing punished him with a terrible and sudden death.

CAP. VII. Simoniacum accusare potest servus, meretrix et criminosI.

CHAPTER 7. A slave, a meretrix, and the criminous can accuse a simoniac.

Deodatus.

Tanta est labes huius criminis, quod etiam servi adversus dominos, et quilibet criminosi admittuntur ad accusationem. Item omnis peccator missam cantare potest, praeter simoniacum, quem etiam quilibet, ut ab ordine male accepto removeatur, accusare potest, vel etiam meretriX. CAP.

So great is the stain of this crime, that even slaves against their masters, and any criminals whatsoever, are admitted to accusation. Likewise every sinner can sing mass, except the simoniac, whom also anyone, so that he may be removed from the order ill-received, can accuse, or even a meretriX. CHAPTER.

VIII. Simoniacum est pretium recipere pro ingressu religionis, pro prioratibus vel capellis concedendis, et pro praelatis instituendis, pro concedenda sepultura, pro chrismate, pro oleo sancto, pro benedictionibus nubentium, vel aliis sacramentis; nec valet consuetudo in contrarium. H. d. cum sequentI.

8. It is simoniacal to receive a price for entry into religion, for priories or chapels to be conceded, and for prelates to be instituted, for burial to be granted, for chrism, for holy oil, for the blessings of those marrying, or other sacraments; nor does custom to the contrary avail. This Distinction with the following.

Alexander III. in concilio TuronensI. Non satis utiliter a populo avaritia redarguitur, si ab his, qui in clero constituti videntur, et praecipue qui [contempto saeculo] nomen religiosorum profitentur [et] regulam, modis omnibus non cavetur. Prohibemus igitur, ne ab iis, qui ad religionem transire volunt, aliqua pecunia requiratur.

Alexander 3. in the council of Tours. Avarice is not rebuked sufficiently usefully by the people, if by those who seem to be constituted in the clergy, and especially those who [with the world despised] profess the name of religious [and] the rule, it is not in every way guarded against. We therefore prohibit that any money be required from those who wish to pass over to religion.

Nec prioratus vel capellaniae quaelibet monachorum aut clericorum annua distractione vendantur. Nec ab eo, cui regimen ipsarum committitur, pro earum commissione ullum pretium exigatur. Hoc autem simoniacum esse sanctorum Patrum auctoritas manifeste declarat. Unde quisquis contra hoc decretum attentare praesumpserit, tam ille, qui dederit, quam ille, qui receperit vel consenserit, partem se cum Simone non dubitet habiturum.

Nor let any priories or chaplaincies whatsoever of monks or clerics be sold by annual leasing. Nor let any price be exacted by him to whom the governance of them is committed, for their commission. But that this is simoniacal the authority of the holy Fathers clearly declares. Whence whoever shall have presumed to attempt against this decree—both he who will have given, and he who will have received or consented—let him not doubt that he will have a share with Simon.

Pro sepultura quoque, et chrismatis et olei receptione, nulla cuiusquam pretii exactio attentetur, nec sub obtentu cuiusquam consuetudinis reatum suum quis tueatur, quia diuturnitas temporis non diminuit peccata, sed auget.

For burial also, and for the reception of chrism and of oil, let no exaction of any price by anyone be attempted, nor let anyone defend his own guilt under the pretext of any custom, because the length of time does not diminish sins, but augments them.

CAP. IX. Sumatum est supra in cap. praecedentI.

CHAPTER 9. It has been taken up above in the preceding chapter.

Ex concilio LateranensI. Quum in ecclesiae corpore omnia debeant ex caritate tractari, et quod gratis receptum est gratis impendi: horribile; nimis est, quod in quibusdam ecclesiis locum venalitas perhibetur habere ita, ut pro episcopis vel abbatibus seu quibuscunque personis ecclesiasticis ponendis in sedem, sive introducendis presbyteris in ecclesiam, nec non et pro sepulturis et exsequiis mortuorum, et benedictionibus nubentium, seu aliis sacramentis aliquid requiratur et non possit ille, qui indiget, ista percipere, nisi manum implere curaverit largitoris. Putant autem plures, ex hoc sibi licere, quia legem mortis de longa invaluisse consuetudine arbitrantur, non satis, quia cupiditate caecati sunt, attendentes, quod tanto graviora sunt crimina, quanto diutius infelicem animam tenuerunt alligatam. Ne igitur haec de cetero fiant, vel pro personis ecclesiasticis deducendis in sedem, vel sacerdotibus instituendis, aut sepeliendis mortuis, seu benedicendis nubentibus, seu aliis sacramentis conferendis seu collatis aliquid exigatur, districtius prohibemus.

From the Lateran Council. Since in the body of the Church all things ought to be handled out of charity, and what has been received gratis ought to be expended gratis: it is horribly excessive that in certain churches venality is said to have a place in such wise that, for appointing bishops or abbots or whatsoever ecclesiastical persons to a seat, or for introducing presbyters into a church, and likewise for sepultures and the exequies of the dead, and the benedictions of those marrying, or other sacraments, something is required, and the one who is in need cannot receive these unless he has taken care to fill the giver’s hand. But many think that from this it is permitted to themselves, because they suppose that the law of death has prevailed by long custom, not rightly, because they are blinded by cupidity, considering that crimes are so much the graver, the longer they have held the unhappy soul bound. Therefore, lest these things henceforth be done—either for leading ecclesiastical persons into a seat, or for instituting priests, or for burying the dead, or for blessing those who marry, or for other sacraments to be conferred or after they have been conferred—that anything be exacted, we most strictly forbid.

Si quis autem contra hoc venire praesumpserit, portionem cum Giezi se noverit habiturum, cuius factum exactione turpis muneris imitatur. [Prohibemus etc. cf. c.7.de cens. III.39.]

But if anyone shall have presumed to go against this, let him know that he will have a portion with Gehazi, whose deed he imitates by the exaction of a base (turpid) gift. [We prohibit etc., cf. ch.7.on cens.3. 39.]

CAP. X. Pro ecclesiarum consecratione nihil est praeter procurationem exigendum.

CHAPTER 10. For the consecration of churches, nothing is to be exacted except the procuration.

Idem Vigiliensi Episcopo.

The same, to the Bishop of Vigilia.

Quum sit Romana ecclesia, cui licet immeriti praesidemus, mater ecclesiarum omnium et magistra, cogimur ex debito suscepti regiminis, prout nobis Dominus dederit, respondere consultationibus singulorum, ut dubiae quaestiones apostolicae sedis providentia penitus enodentur. Quaesivisti autem, frater episcope, tuae fraternitati rescribi, utrum pro ecclesiarum consecratione quicquam praeter procurationem habere debeas. Et nos Consultationi tuae taliter respondemus, quod nihil pro ecclesiarum consecratione potes vel debes praeter procurationem exigere, Sed procurationem moderatam, quum Apostolus dicat: "nemo cogitur suis stipendiis militare," ab eadem ecclesia exigere potes.

Since the Roman church, over which, although unworthy, we preside, is the mother of all churches and the magistra, we are compelled, by the debt of the governance undertaken, as the Lord shall have given to us, to respond to the consultations of individuals, so that doubtful questions may be thoroughly unraveled by the providence of the apostolic see. Moreover, you have inquired, brother bishop, that it be written back to your fraternity, whether for the consecration of churches you ought to have anything besides the procuration. And we thus respond to your consultation, that for the consecration of churches you can or ought to exact nothing beyond the procuration, But a moderate procuration, since the Apostle says: "no one is compelled to soldier at his own stipends," you can exact from that same church.

CAP. XI. Convictus de simonia deponendus est; idem in infamato, qui se purgare non potest.

CHAPTER 11. One convicted of simony must be deposed; the same for one infamed, who cannot purge himself.

Idem Toletano Archiepiscopo.

The same to the Archbishop of Toledo.

De hoc autem, quod rex et principes sui a Bernardo quondam Oxomensi episcopo pecuniam recepisse dicuntur, ut eius electioni praestarent assensum, et quod idem episcopus Oxomensis archidiacono beneficia certi reditus, et cuidam clerico ante electionem suam prioratum dicitur promisisse, ut uterque illorum, archidiaconus videlicet et clericus consentiret eidem, hoc tuae prudentiae respondemus, quod si manifestum est, eundem archidiaconum et clericum ob causam illam tam iniquam et detestabilem promissa recepisse, aut si exinde confessi fuerunt in iure, vel legitime convicti, ab altaris ministerio sunt perpetuo deponendi. Si vero id manifestum est, nec tamen inde convicti vel confessi fuerint, sed tantum publica laborant infamia, eis canonica purgatio debet indici. In qua si defecerint, tanquam auctores tanti sunt sceleris puniendi.

But concerning this, that the king and his princes are said to have received money from Bernard, formerly bishop of Osma, that they might lend assent to his election, and that the same bishop of Osma is said to have promised to the archdeacon benefices of fixed revenue, and to a certain cleric a priory before his election, in order that each of them, namely the archdeacon and the cleric might consent to him, this we answer to your prudence: that if it is manifest that the same archdeacon and cleric, on account of that cause so iniquitous and detestable, received the promised things, or if they have thereupon confessed in law, or have been lawfully convicted, they are to be perpetually deposed from the ministry of the altar. But if that is manifest, and yet they have not been convicted or confessed thereof, but only labor under public infamy, canonical purgation ought to be enjoined upon them. In which, if they fail, they are to be punished as authors of so great a crime.

Regem autem et principes eius sollicite monere debes et diligenter inducere, ut, si qua receperint a praefato episcopo, ut eius electioni praestarent assensum, ecclesiae Oxomensi sine diminutione restituant, quum ea sine gravi suae salutis periculo retinere non possint.

But you ought to solicitously admonish the king and his princes, and diligently induce them, that, if they have received anything from the aforesaid bishop in order that they might afford assent to his election, they restore it to the church of Osma without diminution, since they cannot retain these things without grave peril to their salvation.

CAP. XII. Simoniacum est pro temporali obsequio beneficium ecclesiasticum mittere.

CHAPTER 12. It is simoniacal to bestow an ecclesiastical benefice in return for temporal service.

Idem Eboracensi Archiepiscopo.

The same to the Archbishop of York.

Quum essent in nostra praesentia constituti R. clericus de Ponte fracto, et nobilis vir V. [W. filius Godrici pro controversia, quae vertebatur inter eos super quadam ecclesia, quam idem R. asserebat a praefato milite sibi datam fuisse,] quia idem V. moram diutius facere non poterat, in recessu suo dilectum filium nostrum magistrum Milonem nuncium tuum pro se in causa illa sufficientem constituit responsalem. Quumque ab ore praefati R. intellexerimus, quod memoratus miles promiserat ei dare ecclesiam praescriptam, si quoddam negotium eiusdem militis in nostra posset praesentia promovere, ac per hoc promissionem ipsam continere simoniacam pravitatem, eidem R. super eadem ecclesia silentium duximus imponendum. Ideoque fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus memoratum militem occasione praedictae controversiae a praenominato R. vel aliis super praedicta ecclesia gravari nulla ratione permittas.

When there had been set in our presence R., a cleric of Pontefract, and the noble man V. [W., son of Godric, on account of the controversy which was being contested between them over a certain church, which the same R. asserted had been given to him by the aforesaid knight,] because the same V. could not tarry longer, on his departure our beloved son Master Milo, your envoy, he appointed as a sufficient respondent for himself in that cause. And when from the mouth of the aforesaid R. we learned that the mentioned knight had promised to give him the aforewritten church, if he could further a certain business of the same knight in our presence, and that through this the promise contained simoniacal depravity, we judged that silence should be imposed upon the same R. concerning the same church. Wherefore we command your fraternity by apostolic writings, by way of precept, that you allow by no means that the aforesaid knight, on the occasion of the aforesaid controversy, be burdened by the above-named R. or by others concerning the aforesaid church.

CAP. XIII. Notorius simoniacus in beneficio ab illo deponitur; idem in infamato, qui se purgare non potest.

CHAPTER 13. A notorious simoniac is deposed from the benefice by him; the same [is done] in the case of one under infamy, who cannot purge himself.

Idem Cistrensi Episcopo.

The same to the Bishop of Chichester.

Insinuatum est auribus nostris, quod, dum episcopatus tibi commissus vacaret, in ecclesiis tui episcopatus plurimi sint clerici instituti, qui per simoniam habere dicuntur ingressum, et infamia inde respergi. Unde, quoniam indignum est, ut in tali crimine vel tam turpi suspicione remaneant, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si qui fuerint, quos in praedictis ecclesiis publicum et notorium est simoniace intrasse, eos appellatione cessante amoveas ab ecclesiis taliter acquisitis. Illis autem, quorum crimen non est publicum et notorium, si publica laboramt infamia, cum quinta vel sexta manu sui ordinis, infra.XL. dies post harum susceptionem literarum, purgationem indicas, in qua si defecerint, beneficiis huiusmodi ecclesiarum perpetuo prives eosdem, provisurus attentius, ut tales personas ad eorum purgationem recipias, de quibus verisimile sit, quod non debeant alicuius obtentu deierare.

It has been conveyed to our ears that, while the bishopric entrusted to you was vacant, in the churches of your bishopric very many clerics have been installed, who are said to have had entry through simony, and that infamy is spread therefrom. Wherefore, since it is unworthy that they remain in such a crime or so foul a suspicion, we command your fraternity by way of precept through apostolic writings, that, if there be any whom it is public and notorious have entered simoniacally into the aforesaid churches, you, appeal ceasing, remove them from churches so acquired. But for those whose crime is not public and notorious, if they labor under public infamy, with the fifth or sixth hand of their order, within 40 days after the receipt of these letters, you shall enjoin purgation; in which, if they fail, you shall deprive those same men perpetually of the benefices of such churches, taking most attentive care to receive to their purgation such persons of whom it is likely that they ought not, by anyone’s procurement, to forswear themselves.

CAP. XIV. Simoniacum est pretio vel favore celare peccatorem, vel reconciliare non poenitentam, vel digne poenitentem a reconciliatione removere.

CHAPTER 14. It is simoniacal to conceal a sinner for a price or favor, or to reconcile one not penitent, or to remove from reconciliation one who is worthily penitent.

Idem.

The same.

Nemo presbyterorum xenium vel emolumentum quodlibet temporale, immo spirituale detrimentum, a quocunque publice peccante vel incestuoso accipiat, ut episcopo vel ministris eius peccatum illius celet, nec pro respecta cuiusque personae aut consanguinitatis aut familiaritatis, alienis communicans peccatis, hoc episcopo innotescere detrectet. Nec quemquam poenitentem vel minus digne poenitentem, gratia vel favore ad reconciliationem adducat, et testimonium reconciliationis ferat eidem, vel quocunque livore [alium quemlibet] digne poenitentem a reconciliatione removeat, quia simoniacum est utrumque.

Let none of the presbyters receive a gift or emolument of any temporal kind—nay rather, a spiritual detriment—from anyone sinning publicly or incestuous, so that he might conceal that one’s sin from the bishop or his ministers; nor, out of regard for anyone’s person or consanguinity or familiarity, sharing in others’ sins, should he refuse to make this known to the bishop. Nor should he, by favor or partiality, bring anyone penitent or less than worthily penitent to reconciliation, and bear for him the testimony of reconciliation, or, by whatever spite [any other] duly penitent, remove him from reconciliation, because both things are simoniacal.

CAP. XV. Ecclesia emi vel redimi non potest. H. d. quoad literam.

CHAPTER 15. The Church cannot be purchased or redeemed. This decree, as to the letter.

Idem Vigoriensi Episcopo et Priori de Acra.

The same to the Bishop of Worcester and to the Prior of Acre.

Querelam monachorum de Acra nobis transmissam recepimus, quod, quum ipsi quoddam manerium, quod dicitur Vella, cum pertinentiis suis, et ecclesiam de Genen. a monachis de Cardonio sub annuo censu quindecim librarum fuissent adepti, et inde chartam ab ipsis monachis habuissent, quidam prior eorum, capitulo inconsulto, praescriptum manerium et ecclesiam et chartam monachis de Cardonio accepta pecunia resignavit. Unde quia praefati monachi de Acra se conqueruntur iniuste gravatos, et nobis imminet corrigendum, si quid minus rationabiliter attentatur, causam ipsam experientiae vestrae committimus, praesentium vobis auctoritate mandamus, quatenus, partibus ante vestram praesentiam convocatis, quae hinc inde proposita fuerint diligentius audiatis, et praescriptam causam sublato appellationis remedio concordia vel iudicio terminetis, scituri, quod, sicut emi non potuit, ita nec redimi ecclesia memorata.

We have received the complaint of the monks of Acre transmitted to us, that, when they had obtained a certain manor, which is called Vella, with its appurtenances, and the church of Genen., from the monks of Cardon under an annual census of fifteen pounds, and had thereupon had a charter from those same monks, a certain prior of theirs, the chapter not having been consulted, resigned the aforesaid manor and the church and the charter to the monks of Cardon, money having been received. Wherefore, because the aforesaid monks of Acre complain that they are unjustly burdened, and it is incumbent upon us to correct, if anything less than reasonably is attempted, we commit the case itself to your experience, by the authority of these presents we command, that, the parties having been convened before your presence, you more diligently hear the things which may have been set forth on this side and on that, and you terminate the aforesaid cause, the remedy of appeal having been removed, by concord or by judgment, knowing that, just as it could not be purchased, so neither can the aforesaid church be redeemed.

Si vero monachi de Cardonio legitime citati ad vestram praesentiam accedere et iudicio vestro stare contempserint, vos ipsos monachos de Acra in possessionem eorum, de quibus controversia vertitur, contradictione et appellatione cessante inducatis, nec permittatis eos exinde absque ordine iudiciario molestari. Si vero uterque vestrum his exsequendis interesse non poterit, alter nihilominus exsequatur.

But if the monks of Cardonio, when lawfully cited, shall have contemned to approach your presence and to stand to your judgment, you are to induct the monks themselves of Acre into possession of those things about which the controversy turns, with contradiction and appeal ceasing, nor permit them therefrom to be molested without judicial order. If, however, both of you cannot be present for carrying out these things, let the other nonetheless carry them out.

CAP. XVI. Pro chrismate ab ecclesiis pecunia exigi non debet, etiamsi hoc habeat consuetudo.

CHAPTER 16. For chrism, money ought not to be exacted from churches, even if custom has this.

Idem.

The same.

Ea, quae de avaritiae et cupiditatis radice procedunt, et in speciem simoniacae pravitatis erumpunt, penitus sunt exstirpanda, et quae de spinis et tribulis procedunt, falce apostolici moderaminis sunt resecanda. Audivimus autem, quod nummos pro chrismate ab ecclesiis ausu temerario extorquetis, quos diversis nominibus nunc cathedraticum, aliquando paschalem praestationem, interdum vero episcopalem consuetudinem appellatis. Quia vero hoc simoniacum esse cognoscitur, et periculum generat animarum, per apostolica sripta vobis mandamus et mandando praecipimus, quatenus ab ecclesiis. sub praetextu alicuius consuetudinis vel praelationis praescriptos denarios ulterius nullatenus exigatis, pro certo scituri, quod, si hoc ausu temarario praesumpseritis, periculum ordinis et dignitatis vestrae poteritis non immerito formidare.

Those things which proceed from the root of avarice and cupidity, and burst forth into the appearance of simoniacal depravity, must be utterly extirpated, and those things which proceed from thorns and thistles must be cut back by the sickle of apostolic governance. We have heard however that you extort monies for the chrism from the churches by rash daring, which under various names you now call the cathedraticum, at times the Paschal prestation, and sometimes indeed the episcopal custom. Since, moreover, this is recognized to be simoniacal, and generates peril of souls, by apostolic writings to you we command, and in commanding we enjoin, that from the churches. under the pretext of any custom or prelacy you by no means demand the aforesaid denarii further, knowing for certain that, if you presume this by rash daring, you may not without desert dread danger to your order and your own dignity.

Nihilominus etiam etc. (cf. c.12.de. cens. III.39.)

Nevertheless also, etc. (cf. ch.12.On Rents 3.39.)

CAP. XVII. Pro habendis spiritualibus homagium facere simoniacum est.

CHAPTER 17. To do homage for obtaining spiritual things is simoniacal.

Idem.

The same.

Ex diligenti tua relatione nobis innotuit, quod H. Cantuariensis archidiaconus te multis promissionibus allexit, et quorundam magnorum virorum commonitione ac sollicitudine induxit, ut ei homagium faceres et fidelitatem praestares, ita quidem, quod ipse tibi beneficium ecclesiasticum annis singulis exhiberet. Unde, quoniam huiusmodi obligatio illicita satis, et contra tuae salutis, nec non et suae profectum exsistit, sicut tua discretio nequaquam ignorat: super hoc absolvi a nobis instantius et supliciter postulasti, adiiciens, quod ab eo deinceps nihil omnino de beneficio acciperes constituto. Quocirca nos, tuam in hac parte petitionem honestam et favorabilem attendentes, te a praefati archidiaconi homagio et fidelitate, praesertim quum haec taliter praestita divinis et humanis legibus contraire noscantur, ex beati Petri et nostra etiam auctoritate absolvimus ita, quod ab aliquo episcopo vel sacerdote discreto poenitentiam inde condignam recipias, et Deo secundum eius consilium studeas reconciliari. Verum ne aliqua propter hoc nota vel infamia possis respergi, absolutionis nostrae literas tibi duximus indulgendas, quibus contra latrantium morsus tutus et praemunitus exsistas, et quas in testimonium indulgentiae nostrae valeas demonstrare.

From your diligent report it has become known to us that H., archdeacon of Canterbury, with many promises allured you, and by the admonition and solicitude of certain great men induced you to do homage to him and to render fealty, indeed on condition that he would furnish you an ecclesiastical benefice every year. Wherefore, since an obligation of this sort is sufficiently illicit and stands against the profit of your salvation, and also of his, as your discretion by no means is ignorant: concerning this you asked to be absolved by us more pressingly and suppliantly, adding that henceforth you would receive nothing at all from him of the appointed benefice. Wherefore we, regarding your petition in this part as honorable and favorable, absolve you from the homage and fealty of the aforesaid archdeacon, especially since these, having been so rendered, are known to contravene divine and human laws, by the authority of blessed Peter and also of ourselves, in such wise that you receive from some bishop or a discreet priest condign penance therefor, and strive to be reconciled to God according to his counsel. But lest you might be bespattered with any mark or infamy on this account, we have deemed it right to grant you letters of our absolution, by which you may stand safe and pre-fortified against the bites of the barking, and which you may be able to show as testimony of our indulgence.

CAP. XVIII. Ordinatio vel consecratio non censetur simoniaca, licet ordinatori aliquid donatum fuerit non ex pacto.

CHAPTER 18. Ordination or consecration is not considered simoniacal, even if something has been given to the ordainer not by pact.

Idem Strigonensi Archiepiscopo.

The same to the Archbishop of Esztergom.

Etsi quaestiones tuas de fervore religionis exsurgere, et ex intimae devotionis affectu, quem circa nos et ecclesiam habes, ad nos perferri nullatenus ignoremus, non tamen tibi est in his ultra, quam oporteat, dubitandum, quum leges humanae dicant, quod quidam tenui religione contenti sacramenta etiam necessaria et legitima exhibere contemnunt, tenuem religionem vocantes, quae in talibus haesitat, ubi non est aliquatenus haesitandum. Unde Psalmista dicit: "Trepidaverunt [timore] ubi non erat timor." In hoc itaque, quod, dilectus [filius noster] P. tituli S. Laurentii in Damaso presbyter cardinalis, tunc vero S. Eustachii diaconus et apostolicae sedis legatus, pro electione tua, et, ut pallium tibi traderet, ad partes illas accessit, et dilectus filius noster Albanus frater tuus, eius praesciens necessitatem, ei equum unum, te penitus ignorante, transmisit, quoniam per mare veniens nullas aut paucas secum equitaturas adduxit, te nullo modo timere oportet, quum in accipiendis vel dandis muneribus tria sunt maxime attendenda, personae scilicet dantis et accipientis qualitas, quantitas muneris, et donationis tempus. Qualitas personarum, ut a quo et cui, videlicet, an a paupere diviti, vel e converso, sive a divite locupleti datum fuerit, sollicite consideremus. Aestimatio muneris et donationis tempus, si magni vel minoris pretii res data exsistat, et an instante necessitate seu alio tempore conferatur, diligentius inspiciamus.

Although we by no means are unaware that your questions arise from the fervor of religion and from the affect of inmost devotion, which you have toward us and the church, being conveyed to us, nevertheless you ought not in these to doubt beyond what is fitting, since human laws say that certain men, content with a tenuous religion, contemn to exhibit even the sacraments necessary and legitimate, calling that religion “tenuous” which hesitates in such matters where there is by no means to be hesitated. Whence the Psalmist says: “They trembled [with fear] where there was no fear.” In this, therefore, that our beloved [our son] P., priest-cardinal of the title of St. Lawrence in Damasus, then indeed deacon of St. Eustachius and legate of the apostolic see, came to those parts on behalf of your election and to hand the pallium over to you, and that our beloved son Albanus, your brother, foreknowing his necessity, sent him one horse, you being utterly unaware, because coming by sea he brought with him no mounts or few, you ought in no way to fear, since in receiving or giving gifts three things are chiefly to be attended to: namely, the quality of the person giving and receiving, the quantity of the gift, and the time of the donation. The quality of the persons—as from whom and to whom, namely, whether it has been given by a poor man to a rich man, or conversely, or by a rich man to a wealthy man—let us consider solicitously. The valuation of the gift and the time of the donation—whether the thing given be of great or lesser price, and whether it be conferred at an urgent necessity or at some other time—let us inspect more diligently.

Quibus siquidem studiosius inquisitis, in praescripta quaestione tua nil reprehensione dignum invenimus, quod sollicitudini tuae in sequentibus manifestius apparebit. Si ergo praedictorum cardinalis et fratris tui personam et qualitatem recta consideratione pensamus, non fuit magnum, ab eodem fratre tuo cardinali equum unum transmitti, quem etiam ioculatori non petenti vir tantus et tam abundans forte donaret. Verum si temporis necessitatem perpendimus, non alia intentione hoc constat factum fuisse, quam ut cardinali subveniretur in articulo praenotato. Quare super hoc in conscientia tua nullus unquam debet scrupulus dubitationis emergere, quum res data modici pretii quantum ad personam dantis et accipientis exstiterit, nec alteruter eorum aliquid in mente habuerit, quod tibi possit vel debeat quamlibet vel in modico laesionem inferre, etsi ante electionis examinationem et pallii receptionem, quum te nolente et penitus ignorante sit factum, equus necessitate instante transmissus fuerit et collatus, nec etiam res tanti pretii reputetur, quae accipientis animum multum movere debeat, aut ab honestatis proposito ad aliud declinare. Quod autem scriptum est: "Beatus, qui excutit manus suas ab omni munere," de illis donis dictum est, quae accipientis animum allicere vel pervertere solent, quoniam, si ipsa etiam persona electi offerat ordinatori vel consecratori suo electuarium, medicinas aut de optimo vino sive de aliis huiusmodi, quae modici pretii fuerint, et quae voluntatem recipientis inclinare vel movere non debeant, non tamen ecclesia Romana interpretari consuevit, accipientem in his delinquere vel donantem, [nisi ista intervenirent ex pacto etc.]

When these matters, indeed, have been more studiously inquired into, in the aforesaid question of yours we have found nothing worthy of reproof, as will appear more manifestly to your solicitude in what follows. If therefore we weigh by right consideration the person and quality of the aforesaid cardinal and of your brother, it was not a great thing that one horse should be sent by that same brother of yours to the cardinal, a man so eminent and so abundant as he is would perhaps even have given it to a jester who did not ask. But if we take account of the necessity of the time, it is clear this was done with no other intention than that aid might be given to the cardinal in the aforesaid juncture. Wherefore over this there ought never to arise in your conscience any scruple of doubt, since the thing given was of modest price as regards the person of the giver and of the recipient, and neither of them had anything in mind that could or ought to inflict upon you any injury, however slight; and even if, before the examination of the election and the reception of the pallium, when it was done with you unwilling and wholly ignorant, the horse, necessity pressing, was sent and bestowed, neither is it to be reckoned a thing of such price as ought greatly to move the mind of the recipient, or to cause him to decline from the purpose of honesty to something else. But as for what is written: “Blessed is he who shakes his hands free from every gift,” this is said of those gifts which are wont to entice or pervert the mind of the recipient; for if the very person elected should offer to his ordainer or consecrator an electuary, medicines or of the finest wine, or other things of this sort, which are of modest price and ought not to incline or move the will of the recipient, nevertheless the Roman Church has not been accustomed to interpret the recipient in these things as sinning, nor the donor, [unless these things should intervene by pact, etc.]

CAP. XIX. Abbas et maiores de conventu, si pro receptione monachi receperunt pecuniam ex pacto, ab officio et beneficio suspenduntur, et taliter recepta pecunia restituitur, et in aliud monasterium ita receptus transfertur.

CHAPTER 19. The Abbot and the maiores of the convent, if for the reception of a monk they have received money by pact, are suspended from office and benefice, and the money received in such a manner is restored, and the one thus received is transferred to another monastery.

Idem.

The same.

Veniens ad nos F. presbyter simplici nobis relatione proposuit, quod abbas et fratres sancti R. noluerunt eum in monachum recipere, quousque illis pro monachatu triginta solidos dare convenit; conventione autem facta statim sequenti die eum monasticum habitum induerunt, et iidem monachi triginta solidos, abbas vero decem, et familia duodecim pro pastu, asserentes, hoc esse de consuetudine monasterii, postularunt. Quoniam ergo rei veritas nobis non constat, et factum huiusmodi perniciosum videtur, fraternitati tuae per apostolica scripta mandamus, quatenus rei veritatem diligenter inquiras, et, si ita esse inveneris, abbatem et monachos ad restituendam pecuniam praefato F. tam indigne acceptam, instanter admoneas, et cum omni districtione compellas, et, abbatem et maiores personas monasterii pro tantae pravitatis excessu ab officii exsecutione suspendens, praecipias dicto F., ut in alio monasterio in habitu monastico Domino studeat deservire.

Coming to us, F., presbyter, by a simple report to us set forth that the abbot and the brothers of Saint R. were unwilling to receive him as a monk until it was agreed that he should give them for the monachate thirty solidi; but the convention having been made, immediately on the following day they invested him with the monastic habit, and the same monks demanded thirty solidi, the abbot indeed ten, and the household twelve for sustenance, asserting that this was of the custom of the monastery. Since therefore the truth of the matter is not clear to us, and such a deed seems pernicious, to your fraternity by apostolic writings we command, to the end that you diligently inquire into the truth of the matter, and, if you find it so to be, you urgently admonish, and with all strictness compel the abbot and the monks to restore to the aforesaid F. the money so unworthily accepted, and, suspending the abbot and the senior persons of the monastery from the execution of office for an excess of such depravity, you shall enjoin the said F. to strive to serve the Lord in another monastery in the monastic habit.

CAP. XX. Si ordinandus praesentatori suo aliquid dedit ex pacto, simoniacum est; non tamen deponitur, si est occultum.

CHAPTER 20. If one to be ordained gave something to his presenter by pact, it is simoniacal; nevertheless he is not deposed, if it is occult.

Idem.

The same.

Ex tuae fraternitatis literis, et ex confessione sacertotis praesentium latoris accepimus, quod, quum ad sacerdotii ordinem [assumendum] non aliter voluisset eum eius archidiaconus praesentare, sex solidos solvit eidem archidiacono, et sic postmodum ordinem ipsum per eum praesentatus accepit. Unde super eo, de quo nostrum consilium postulasti, tibi sic duximus respondendum, ut, si hoc non est publicum, sed secretum, eundem sacerdotem secreto convenias, monens, eum sine ulla tamen coactione, propensius et inducens, ut ordinem alicuius religionis assumat, et perpetuo ab officio abstineat, quod [ita] illicite acquisivit. Si vero ad religionis ordinem assumendum inducere eum forte non poteris, studeas ei ad sustentationem suam aliquod beneficium ecclesiasticum constituere, ad hoc, ut a sacerdotio debeat in perpetuum abstinere. Alioquin non erit tutum, quum sit secretus eius excessus, ipsum invitum ab eodem officio coercere.

From the letters of your fraternity, and from the confession of the priest, the bearer of these presents, we have learned that, when his archdeacon would not otherwise have wished to present him to the order of the priesthood [to be assumed], he paid six solidi to the same archdeacon, and thus afterwards, having been presented by him, he received that order. Wherefore, concerning that about which you asked our counsel, we have judged that you should be answered thus: if this is not public but secret, you should meet with the same priest in secret, warning him, without any, nevertheless, compulsion, the more earnestly and inducing him, that he assume the order of some religion, and that he abstain perpetually from the office which he [thus] illicitly acquired. If indeed you should perchance not be able to induce him to assume the order of religion, you should strive to establish for him some ecclesiastical benefice for his sustentation, to this end, that he ought to abstain from the priesthood in perpetuity. Otherwise it will not be safe, since his transgression is secret, to coerce him, unwilling, from that same office.

Cui tamen secretam poenitentiam, secundum quod tibi visum fuerit, iniungere non postponas.

Nevertheless, do not postpone to enjoin upon him secret penance, according as shall have seemed good to you.

CAP. XXI. Breve est, nec potest brevius summarI.

CHAPTER 21. It is brief, nor can it be summarized more briefly.

Idem.

The same.

Ad nostram noveris audientiam pervenisse, unde, si verum est, plurimum admiramur et adversus vos iure movemur, quod in ecclesiis, in vestra iurisdictione constitutis, vicarios, nisi ab eis extorta pecunia, nulla ratione ministrare permittitis, et personas ecclesiarum quasi servos et censuarios singulis annis indebitis exactionibus gravare praesumitis, extorquendo ab eis pecuniam et procurationes, eas diversis nominibus aliquando auxilium episcopi, interdum eiusdem episcopi et vestras consuetudines nuncupantes. Quas si vobis forte reddere contradicunt, vos easdem personas et ecclesiarum vicarios ab officio suspenditis, et in eorum ecclesiis divina prohibetis officia celebrari, et inter cetera denarios chrismatis pro voluntate vestra ab eis in vestrae salutis periculum extorquere praesumitis, huiusmodi exactionem, ut eam liberius videamini exigere, quandoque consuetudinem episcopalem, quandoque synodalia, quandoque paschales denarios appellantes. (Et infra:) Quia vero non decet vos ita viliter clericos et inhoneste tractare, Discretioni vestrae per apostolica scripta mandamus, quatenus ab eis pro ministerio ecclesiastico exercendo, sive pro vicariis assignandis, seu pro chrismate nullatenus pecuniam exigatis, et eos indebitis exactionibus aut procurationibus de cetero gravare, vel personas eorum, aut ecclesias sine manifesta ratione et rationabili causa nullatenus interdicto supponere praesumatis, alioquin si quando ad nos exinde iterata querela pervenerit, vos graviter puniemus.

To our hearing you are to know that it has come, wherefore, if it is true, we are greatly astonished and are moved with right against you, that in the churches established in your jurisdiction you allow the vicars to minister on no account unless money has been extorted from them, and you presume to burden the persons of the churches, as if slaves and censuaries, with undue exactions each year, extorting from them money and procurations, calling these by various names, sometimes the bishop’s aid, at other times the same bishop’s and your own customs. Which, if perchance they refuse to render to you, you suspend those same persons and the vicars of the churches from office, and you forbid the divine offices to be celebrated in their churches, and, among other things, you presume to extort from them, at your pleasure, the pennies of the chrism, to the peril of your salvation, calling this kind of exaction, so that you may seem to exact it more freely, now episcopal custom, now synodals, now Paschal pennies. (And below:) But since it is not fitting for you to treat clerics so basely and dishonorably, To your Discretion by apostolic writings we command, that you by no means exact money from them for exercising the ecclesiastical ministry, or for assigning vicars, or for the chrism, and that you presume in no way henceforth to burden them with undue exactions or procurations, or to subject their persons or churches to an interdict without a manifest reason and a reasonable cause; otherwise, if ever repeated complaint about this matter shall come to us, we will grievously punish you.

CAP. XXII. Cum simoniace ordinato, qui simoniacus non est, dispensari potest.

CHAPTER 22. With one ordained simoniacally, who is not a simoniac, a dispensation can be granted.

Lucius III. De simoniace vero ordinatis iuxta postulationem tuam certum tibi non possumus dare responsum, nisi plenius cognoscamus, qualiter fuerint ordinati, quum quidam, licet secundum quandam speciem simoniae, utpote ipsis ignorantibus ordinatis, simoniace ordinentur, possunt tamen, quia simoniaci non sunt, in suis ordinibus remanere.

Lucius 3. Concerning those indeed ordained simoniacally, according to your petition, we cannot give you a definite answer, unless we more fully learn how they were ordained, since certain persons, although according to a certain species of simony—for instance, with the ordained themselves being ignorant—are ordained simoniacally, nevertheless, because they are not simoniacs, they can remain in their orders.

CAP. XXIII

CHAPTER 23

Si contradicens electo pro pecunia, de voluntate electi tradita, a contradictione cessat, electus postea confirmatus est simoniacus, et beneficio renunciare tenetur.

If one contradicting the elect, for money, with the will of the elect having been given, ceases from the contradiction, the elect, afterwards confirmed, is a simoniac, and is bound to renounce the benefice.

Idem.

The same.

Matthaeus cardinalis secreta nobis insinuatione monstravit, quod, quum fuisses ad ecclesiae tuae regimen de voluntate maioris partis fratrum electus, quia, paucis tibi contradicentibus, non valebas debita pace gaudere, quidam amicus tuus de conscientia tua et voluntate, turbata tamen, ei, qui magister discordiae videbatur, certae quantitatis munus exsolvit, et sic, quam prius sustinebat, contradictio conquievit. Nunc autem dubitas, quod non sis a labe simoniae prorsus immunis, donec in administratione volueris remanere. Quia igitur per iam dictum cardinalem apostolicae sedis consilium requisisti, quid tibi sit faciendum: respondemus, quod multum tibi consulis, si administrationem praedictam celeriter ac sponte dimittas, illius verbi evangelici memor exsistens: "Nihil prodest homini, si universum mundum lucretur, animae vero suae detrimentum patiatur."

Cardinal Matthew showed to us by a secret insinuation that, when you had been elected to the regimen of your church by the will of the greater part of the brethren, because, with a few contradicting you, you were not able to rejoice in the due peace, a certain friend of yours, from your conscience and will, disturbed however, paid a gift of a certain sum to him who seemed a master of discord, and thus the contradiction, which previously you were enduring, subsided. Now, however, you doubt that you are not altogether immune from the stain of simony, as long as you will to remain in the administration. Since therefore, through the already-said cardinal of the apostolic see, you have sought counsel as to what ought to be done for you, we answer that you consult much for yourself if you quickly and of your own accord relinquish the aforesaid administration, being mindful of that evangelic word: "Nothing profits a man, if he should gain the whole world, but suffer detriment of his own soul."

CAP. XXIV. Pro absolvendo excommunicatum pretium aliquod exigi non debet.

CHAPTER 24. No price ought to be exacted for absolving an excommunicated person.

Idem.

The same.

Ad aures nostras pervenisse noveris, quod, quum C. de Senevilla propter pecuniam, quam debebat, vinculo fuisset excommunicationis adstrictus, creditoribus satisfecit, sed, excommunicatoribus decem libras pro absolutione quaerentibus, non valuit absolutionis beneficium obtinere. Quoniam igitur indignum est et ecclesiasticae rationi contrarium, ut absolutionis beneficium redimatur, discretioni vestrae per apostolica scripta mandamus, quatenus, si praefatus C. debitum solvit, pro quo fuerat per sententiam nominatus, ipsum, nullius appellatione obstante gratis faciatis auctoritate apostolica absolvi, si excommunicatores id non fecerint requisitI. CAP.

Know that it has come to our ears that, when C. of Seneville had been bound by the bond of excommunication on account of the money which he owed, he satisfied the creditors, but, the excommunicators demanding ten pounds for absolution, he was not able to obtain the benefit of absolution. Since therefore it is unworthy and contrary to ecclesiastical reason that the benefit of absolution be redeemed, we command to your discretion by apostolic writings that, if the aforesaid C. has paid the debt, for which he had been named by sentence, you cause him, with no appeal standing in the way, to be absolved gratis by apostolic authority, if the excommunicators, being required, do not do this. CHAPTER.

XXV. Monachi, per simoniam recepti, si sunt simoniaci, ad arctiora monasteria transferuntur: alias post renunciationem in eisdem vel in aliis monasteriis eiusdem ordinis poterunt collocarI. Clemens III.

25. Monks received through simony, if they are simoniacal, are transferred to stricter monasteries: otherwise, after renunciation, they can be placed in the same or in other monasteries of the same order. Clement III.

De regularibus canonicis seu monachis nos consulere voluisti qui per simoniam ingressum ipsis scientibus et machinantibus, habuerunt. Unde, quum super hoc auctoritates multae reperiantur expressae, non aliud, quam statutum est, respondemus, ut locum, quem taliter adepti sunt, omnino dimittant, et solitudines seu alia monasteria districtiora adeant, in quibus tam exsecrabilem excessum sine intermissione deplorent. Si autem ignorantibus ipsis pecunia data fuerit, cogas eos ad renunciandum loco eidem, et postmodum in ipsum reducere, si ibi absque scandalo potuerint remanere, vel in alio, qui sit de ordine ipso, ad serviendum Deo poteris collocare.

You wished to consult us about regular canons or monks who, themselves knowing and contriving, obtained entrance by means of simony. Wherefore, since many authorities are found expressed on this matter, we respond nothing other than what has been established by statute: that they should altogether abandon the place which they have so obtained, and repair to solitudes or to other more stringent monasteries, in which they may without intermission deplore so execrable an excess. But if money was given with themselves ignorant of it, you are to compel them to renounce that same place, and afterwards to restore them to it, if they can remain there without scandal, or you will be able to place them to serve God in another which is of the same order.

CAP. XXVI. Si quis, canonicatui renuncians, ad quem per simoniam ignoranter assumptus fuerat, postea de novo assumatur ad illum: non potest ex prima receptione sibi aliquid vendicare.

CHAPTER 26. If anyone, renouncing the canonicate to which he had been ignorantly assumed through simony, is afterwards assumed anew to it: he cannot vindicate anything for himself from the first reception.

Idem.

The same.

Ex insinuatione tua nobis innotuit, quod pater tuus interveniente pecunia olim tibi praebendae beneficium acquisivit, quumque ad annos discretionis postmodum perveniens, accepisses dominicae crucis signum, super excessu poenitentia ductus dictam praebendam in manu praepositi et fratrum libere resignasti. Sed iidem praepositus et fratres, tibi compatientes, de nova te in suum canonicum elegerunt, ita videlicet, quod per electionem istam postremum locum in choro et in aliis locis obtineres. Ceterum, quia a nobis humiliter requisisti, utrum iuxta priorem receptionem tuum locum recuperare valeas: tibi Respondemus, ut indulgentia, quam fratres tui misericorditer tibi fecisse noscuntur, contentus exsistens, ratione primae receptionis nihil audeas in ipsa ecclesia vendicare.

From your insinuation it has become known to us, that your father, money intervening, once acquired for you the benefice of a prebend; and when, upon afterwards attaining to the years of discretion, you had received the sign of the Lord’s cross, led by penitence over the excess you freely resigned the said prebend into the hand of the provost and the brothers. But the same provost and brothers, pitying you, anew elected you into their canon, namely in such wise that through this election you should obtain the last place in the choir and in the other places. Moreover, because you have humbly asked of us whether, according to the prior reception, you may be able to recover your place: to you We Respond, that, being content with the indulgence which your brothers are known to have mercifully shown you, you should dare to claim nothing in that same church by reason of the first reception.

CAP. XXVII. Electio simoniaca est cassanda, si propter hoc electoribus promissa fuit pecunia, quamvis electus ignoret; nisi hoc factum fuerit in fraudem electi.

CHAPTER 27. A simoniacal election is to be quashed, if on account of this money was promised to the electors, although the elected be unaware; unless this was done in fraud of the elected.

H. d. primo. Cum electo, reprobato per vitium simoniae, non dispensat episcopus. H. d. secundo.

On this matter, first. When the elect has been rejected for the vice of simony, the bishop does not dispense. On this matter, second.

Abbas.

Abbot.

Coelestinus III. Nobis fuit ex parte tua cum magna diligentia intimatum, quod, quum quatuor essent a capitulo constituti, qui debebant quendam eligere in plebanum, amici eius, de cuius electione spes habebatur, uni vel omnibus eligentium promiserunt, se pecuniam soluturos, eo tamen ignorante, qui, huiusmodi promissione interveniente postmodum est electus. (Et infra:) Quia igitur super hoc consulere nos voluisti, consultationi tuae breviter respondemus, quod, nisi forte constaret, illos, qui promissum tale fecerunt, per fraudem in dispendium ipsius, qui eligendus erat, id malitiose fecisse, quamvis ipse promissionis conscius non fuerit, eius tamen electio, tanquam simoniaca pravitate praesumpta, est penitus reprobanda.

Celestine 3. It was intimated to us on your part with great diligence that, when four had been constituted by the chapter, who ought to choose someone as pleban, his friends, of whose election hope was entertained, promised to one or to all of the electors that they would pay money, he, however, being unaware, who, with such a promise intervening, was afterward elected. (And below:) Therefore, since you wished to consult us about this, we briefly respond to your consultation, that, unless perhaps it were established that those who made such a promise did this maliciously by fraud to the detriment of him who was to be elected, although he himself was not conscious of the promise, nevertheless his election, as presumed by simoniacal depravity, is to be utterly reprobated.

(Et infra: [cf. c.25.de iure patr. III.38.]) Ad ultimumsuper hoc, quod in fine consultationis tuae invenimus, hoc duximus respondendum, quod aliquis in plebanum, seu presbyterum, seu ecclesiae cuiuslibet praelatum electus, et, ut dictum est, per pravitatem simoniacam reprobatus, ab episcopo suo dispensationem aliquam obtinere de iure non potest. [Dat.

(And below: [cf. ch.25.on the right of patr.3. 38.]) At the last,concerning this matter which we found at the end of your consultation, we have deemed this to be answered: that someone elected as pleban, or presbyter, or prelate of any church, and, as has been said, reprobated through simoniacal pravity, cannot in law obtain any dispensation from his bishop. [Given.

Lat. VIII. Id. Maii.]

Lateran, May 8.]

CAP. XXVIII. Qui dat praelato pecuniam, ne ipsum in iure suo de facto molestet, illam repetit, si praelatus promissa non servet.

CHAPTER 28. He who gives money to a prelate, so that he may not molest him de facto in his right, reclaims it, if the prelate does not observe the promises.

H. d. inhaerendo literae.

Here, by adhering to the letter.

Idem Linconiensi Episcopo et Priori de Ponte fracto.

The same to the Bishop of Lincoln and to the Prior of Pontefract.

Dilectus filius noster R. praepositus nobis exposuit, quod, quum Eboracensis archidiaconus eum multis gravaminibus et variis iniuriis afficere non cessaret, promisit ei certam quantitatem pecuniae se daturum, ut ab ipsius desisteret laesione; verum dictus archidiaconus post receptionem pecuniae eam, sicut promisit, in pace non dimisit, et super dignitatibus et beneficiis eius, ab eius molestia non quievit. Ideoque discretioni vestrae per apostolica scripta mandamus, quatenus, si res ita se habet, archidiaconum restituere quod accepit, si eum contra promissionem suam venisse constiterit, auctoritate nostra appellatione remota compellatis, et prohibeatis etiam ipsum archidiaconum ex parte nostra districtius, ne pendente lite praepositum ipsum vel suos molestare praesumat, et, si forte fecerit, per vestram sollicitudinem corrigatur.

Our beloved son our R., the provost, laid before us, that, when the archdeacon of York did not cease to afflict him with many grievances and with various injuries, he promised to give him a certain quantity of money, so that he would desist from injuring him; but the said archdeacon, after the receipt of the money, did not dismiss him in peace, as he promised, and as to his dignities and benefices, did not cease from molesting him. Wherefore we mandate to your discretion by apostolic writings, that, if the matter stands thus, you compel the archdeacon to restitute what he received, if it is established that he has come against his promise, by our authority, with appeal removed, and that you also more strictly prohibit that same archdeacon on our behalf, lest, while the suit is pending, he presume to molest the provost himself or his people; and, if perchance he should do so, let him be corrected through your solicitude.

CAP. XXIX. Pro benedictionibus nubentium et exsequis mortuorum nihil exigi debet.

CHAPTER 29. For the benedictions of those marrying and the obsequies of the dead, nothing ought to be exacted.

Innocentius III. Abbati de Iugo Dei et Priori de Silla.

Innocent 3. To the Abbot of the Yoke of God and to the Prior of Silla.

Suam nobis dilecti filii parochiani de Villa franca querimoniam destinarunt, quod Damasius capellanus eorum pro exsequiis mortuorum et benedictionibus nubentium minus licite pecuniam ab eis exigit et extorquet. Quodsi forte cupiditati eius non fuerit satisfactum, ne possint mortuorum corpora sepeliri, vel benedictio nubentium celebrari, fictitia eis impedimenta fraudulenter opponit. Quia igitur exactiones huiusmodi sacrorum canonum obviant institutis, Discretioni vestrae per apostolica scripta mandamus, quatenus dictum capellanum, ut a tanta praesumptione desistat, et etiam pro excessu satisfaciat competenter, moneatis attentius et efficaciter inducatis, sibi, si vestris monitionibus obedire noluerit, poenam canonicam appellatione remota infligentes.

Their complaint the beloved sons, the parishioners of Villa Franca, have directed to us, that Damasius, their chaplain, for the exequies of the dead and the benedictions of the marrying, less than lawfully exacts and extorts money from them. And if perchance his cupidity has not been satisfied, so that the bodies of the dead cannot be buried, or the blessing of the marrying be celebrated, he fraudulently opposes to them fictitious impediments. Since therefore exactions of this sort run counter to the institutes of the sacred canons, to your Discretion we command through apostolic writings, that you admonish the said chaplain, that he desist from so great presumption, and also that he make appropriate satisfaction for the excess, and that you admonish more attentively and induce efficaciously; upon him, if he is unwilling to obey your admonitions, inflicting the canonical penalty, appeal removed.

[Dat. etc. II. Kal.

[Given, etc., 2nd day before the Kalends.

Iun. 1198.]

June. 1198.]

CAP. XXX. Si per accusationem constat, monachum simoniace fuisse receptum, receptus et recipiens deponuntur.

CHAPTER 30. If through an accusation it is established that a monk has been received simoniacally, the one received and the receiver are deposed.

Si vero per inquisitionem, receptus in arctius monasterium detruditur; recipienti vero et maioribus poena condigna imponitur, et interim ab exsecutione ordinum sacrorum suspenduntur.

But if, however, by inquisition, the received one is thrust into a stricter monastery; upon the recipient, moreover, and the superiors a condign penalty is imposed, and meanwhile they are suspended from the execution of sacred orders.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Dilectus filius magister A. nuncius tuus pro parte tua proposuit, quod, quum Cantuariensem dioecesim secundum praedecessorum tuorum consuetudinem visitans, ut quae corrigenda sunt corrigas, et statuas quae secundum Deum videris statuenda, in monasteriis et canonicis regularibus, et religiosis locis pullulasse repereris simoniacam pravitatem, ita, quod in eis multi pretio sunt recepti, qui potius gratis recipi debuissent, immo etiam ad religionis observantiam invitari. Dubitas igitur, an, quia multitude reperitur in causa, severitati sit aliquid detrahendum, an in tales exercere debeas rigorem canonicae disciplinae. Nos igitur inquisitioni tuae taliter respondemus, quod, si adversus eos, qui labe fuerint huiusmodi maculati, accusatio coram te fuerit canonice instituta, postquam crimen ordine fuerit iudiciario comprobatum, tam in dantes quam in recipientes canonicae severitatis exerceas ultionem. Quodsi de hoc tibi per solam inquisitionem constiterit, eos, qui per simoniacam pravitatem in locis talibus sunt recepti, ab illis amotos ad agendam poenitentiam ad monasteria dirigas arctiora.

The beloved son, Master A., your nuncio, on your behalf set forth that, when visiting the Canterbury diocese according to the custom of your predecessors, in order that you may correct the things that must be corrected, and establish the things that you see ought to be established according to God, you have found that simoniacal depravity has sprouted in monasteries and among canons regular, and in religious places, to such an extent that in them many have been received for a price who ought rather to have been received gratis, nay even to be invited to the observance of religion. You therefore doubt whether, because a multitude is found in the case, something should be taken away from severity, or whether you ought to exercise the rigor of canonical discipline upon such persons. We therefore respond thus to your inquiry: that, if an accusation shall have been canonically instituted before you against those who have been stained with a blemish of this sort, after the crime has been proved by judicial order, you should exercise the vengeance of canonical severity upon both the givers and the receivers. But if this has been established to you through inquisition alone, you should direct those who have been received in such places through simoniacal depravity, removed from them, to stricter monasteries to perform penance.

Abbatibus autem et abbatissis, prioribus, praelatis quibuslibet et officialibus eorundem iniungas poenitentiam competentem, et, donec illam peregerint, eos a sacrorum ordinum exsecutione suspendas, iniungens episcopis tuis, ut hanc formam per suas dioeceses studeant observare. Illud tamen gratanter recipi poterit, quod fuerit sine taxatione gratis oblatum.

Moreover, you should enjoin upon abbots and abbesses, priors, whatsoever prelates and their officials, a competent penance; and, until they have completed it, you should suspend them from the exercise of sacred orders, enjoining your bishops to strive to observe this form throughout their dioceses. That, however, may be gratefully received which has been offered gratis without taxation.

CAP. XXXI. Abbas contra testes, qui deposuerunt contra eum de simonia in iudicio inquisitionis, excipere potest, quod sunt inimici et conspiratores; alias vero exceptiones criminum opponere non potest.

CHAPTER 31. An abbot, against witnesses who have deposed against him concerning simony in an inquisitorial proceeding, can take exception that they are enemies and conspirators; but he cannot raise other criminal objections.

Idem Priori sancti Victoris, magistris I. Bononiensi et L. Modicensi Canonicis.

The same, to the Prior of Saint Victor, to Masters I., the Bolognese, and L., the Modican, Canons.

Licet Heli summus sacerdos in se ipso bonus exsisteret, quia tamen filiorum excessus efficaciter non corripuit, et in se pariter, et in ipsis animadversionis divinae vindictam excepit, dum, filiis eius in bello peremptis, ipse de sella corruens fractis cervicibus exspiravit. Ad corrigendos igitur subditorum excessus tanto diligentius debet praelatus assurgere, quanto damnabilius eorum offensas desereret incorrectas. Contra quos, ut de notoriis excessibus taceatur, etsi tribus modis procedi possit, per accusationem videlicet, denunciationem et inquisitionem ipsorum: ut tamen in omnibus diligens adhibeatur cautela, sicut accusationem legitima praecedere debet inscriptio, sic et denunciationem caritativa correctio, et inquisitionem clamosa debet insinuatio praevenire.

Although Heli, the high priest, was good in himself, yet because he did not efficaciously correct the excesses of his sons, he received the vengeance of divine animadversion both in himself and likewise in them, when, his sons having been slain in war, he himself, falling from his seat, expired with his neck broken. Therefore, for the correction of the subjects’ excesses, the prelate ought to rise up all the more diligently, the more damnably he would desert their offenses uncorrected. Against whom, to say nothing of notorious excesses, although it may be possible to proceed in three ways—namely through accusation, denunciation, and inquisition of the same—yet, that in all things diligent caution be applied, just as a legitimate inscription ought to precede an accusation, so a charitable correction ought to precede a denunciation, and a clamorous insinuation ought to precede an inquisition.

"Descendam," inquit Dominus, "et videbo, utrum clamorem, qui venit ad me, opere compleverint." Tunc enim clamor pervenit ad praelatum, quum per publicam famam aut insinuationem frequentem subditorum sibi referuntur excessus, et tunc debet descendere et videre, id est, mittere et inquirere, utrum clamorem, qui venit, veritas comitetur. Nam iuxta canonicas sanctiones, si quid de quocunque clerico ad aures praelati pervenerit, quod eum iuste possit offendere, non facile credere debet, nec ad vindictam eum res accendere debet incognita, sed coram ecclesiae senioribus diligenter est veritas perscrutanda, ut, si rei poposcerit qualitas, canonica districtio culpam feriat delinquentis; non tanquam sit idem ipse accusator et iudex, sed, quasi fama deferente vel denunciante clamore, sui officii debitum exsequatur, eo semper adhibito moderamine, ut iuxta iudicii formam sententiae quoque forma dictetur. Quum igitur de abbate Pomposiano ea nobis frequenter insinuata fuissent, quae ab honestate regulari nimium dissonabant, monachis ad praesentiam nostram accedentibus, quidam ex ipsis nobis ipsum de simonia, periurio, dilapidatione ac insufficientia detulerunt.

"I will descend," says the Lord, "and I will see whether they have fulfilled by deed the outcry that has come to me." For then does an outcry come to the prelate, when through public fame or frequent insinuation the excesses of subjects are reported to him; and then he ought to descend and see, that is, to send and to inquire, whether truth accompanies the outcry that has come. For according to canonical sanctions, if anything about any cleric should come to the ears of the prelate which could justly offend him, he ought not easily to believe it, nor ought a thing unknown to kindle him to vengeance, but before the elders of the church the truth must be diligently searched out, so that, if the quality of the matter requires, canonical discipline may strike the fault of the delinquent; not as though he were both accuser and judge himself, but, as if with report bringing it or an outcry denouncing, he should execute the debt of his office, with moderation always applied, so that according to the form of judgment the form of sentence also may be dictated. When therefore concerning the Abbot of Pomposa there had frequently been insinuated to us those things which were too discordant from regular honesty, the monks approaching our presence, certain of them reported to us that he was guilty of simony, perjury, dilapidation, and insufficiency.

Contra quos quum idem abbas exciperet, quod denunciationem huiusmodi fraterna correctio secundum regulam evangelicam non praecesserat, et iidem constanter assererent, quod correctionem huiusmodi praemisissent: licet ad probandum hoc duorum monachorum iuramenta fuissent exhibita, quia tamen super hoc ipsi nondum contendere desistebant: nos, ut praediximus, frequentibus clamoribus excitati, ex officio nostro voluimus inquirere de praemissis, omnes omnino monachos, qui vel cum ipso, vel contra ipsum abbatem accesserant, iuramenti vinculo adstringentes, ut de propositis plenam, quam scirent, exponerent veritatem. Quorum depositiones in scripturis redactae quum publicatae fuissent, super illis coeperunt multipliciter disputare. Quia vero tum ex assertione monachorum, tum ex ipsius abbatis confessione cognovimus, quod idem abbas non modicam summam pecuniae, relictam a praedecessore suo, totam expenderat, et in alia summa maiori monasterium obligarat, nos eum iuxta canonicas et legitimas sanctiones propter has et alias praesumptiones quasi de dilapidatione suspectum, ab administratione abbatiae duximus suspendendum.

Against whom, when the same abbot objected that such a denunciation had not been preceded by fraternal correction according to the evangelical rule, and the same men steadfastly asserted that they had preceded such correction: although, to prove this, the oaths of two monks had been produced, yet since they did not as yet cease to contend over this: we, as we have said above, stirred by frequent outcries, wished ex officio to inquire concerning the aforesaid, binding by the bond of an oath all the monks entirely who had approached either with him or against him, the abbot, that they might set forth the full truth about the matters proposed, as they knew it. When their depositions, reduced to writings, had been published, they began to dispute in many ways over them. But because both from the assertion of the monks and from the confession of the abbot himself we learned that the same abbot had expended no small sum of money left by his predecessor—the whole—and had bound the monastery in another larger sum, we, according to the canonical and lawful sanctions on account of these and other presumptions, as if suspected of dilapidation, judged him to be suspended from the administration of the abbacy.

Et quia per testes simonia multis modis contra ipsum abbatem videbatur esse probata, ipse contra testes multas exceptiones opposuit, super quibus utrinque fuit multipliciter disputatum, aliis asserentibus in crimine simoniae, sicut [et] in crimine laesae maiestatis, omnes indifferenter, tam infames quam criminosos, non solum ad accusandum, sed etiam ad testificandum admittendos, quum ad instar publici criminis et laesae maiestatis procedat accusatio simoniae, multis super hoc et legibus et canonibus allegatis; aliis e contrario respondentibus, quod, licet haec duo crimina quantum ad accusationem quasi paria iudicentur, differunt tamen in multis; quum et alia poena pro uno, et alia pro altero inferatur, - et inter personas accusatorum et testium sit utique distinguendum, quum non per accusatores, sed per testes crimina cornprobentur, multis nihilominus super hoc et rationibus et argumentis inductis. Ne vero vel innocentiae puritas - confusa succumberet, vel simoniae pravitas effugeret impunita, nos, aequitate pensata, nec omnes exceptiones contra testes oppositas duximus admittendas, nec repellendas duximus universas, sed illas duntaxat exceptiones oppositas probandas admisimus, quae forte probatae non de zelo iustitiae, sed de malignitatis fomite procedere viderertur, conspirationes scilicet et inimicitias capitales, ceteras autem obiectiones oppositas ut furti et adulterii propter immanitaten haeresis simoniacae, ad cuius comparationem omnia crimina quasi pro nihilo reputantur, duximus repellendas, quoniam et si fidem testium debilitarent in aliquo, non tamen evacuarent ex toto, praesertim quum alia contigerit adminicula suffragari. - [ - Dat. Lat. IV Non.

And because by witnesses simony in many ways seemed to have been proven against that abbot himself, he himself opposed many exceptions against the witnesses, over which on both sides there was manifold disputation, some asserting that in the crime of simony, just as [also] in the crime of lèse-majesté, all without distinction, both the infamous and the criminal, are to be admitted not only to accuse but also to testify, since the accusation of simony proceeds after the fashion of a public crime and of lèse-majesté, with many on this point both laws and canons alleged; others, on the contrary, responding that, although these two crimes, as regards accusation, are judged as it were equal, yet they differ in many things; since one penalty is inflicted for the one, and another for the other, - and that a distinction must of course be made between the persons of accusers and of witnesses, since it is not by accusers but by witnesses that crimes are proven, many nonetheless on this point both reasons and arguments having been adduced. Lest indeed either the purity of innocence - confounded - should succumb, or the depravity of simony should escape unpunished, we, equity weighed, judged that not all the exceptions brought against the witnesses were to be admitted, nor did we judge that all were to be repelled, but we admitted only those exceptions brought forward to be proven which perhaps, if proven, would seem to proceed not from zeal for justice but from the tinder of malignity, namely conspiracies and mortal enmities; but the other objections opposed, such as of theft and of adultery, on account of the immensity of the simoniacal heresy, in comparison with which all crimes are reckoned as almost nothing, we judged to be repelled, since even if they would in some way weaken the credibility of the witnesses, nevertheless they would not entirely nullify it, especially when other supports should happen to lend aid. - [ - Dated at the Lateran, 4 Nones.

Dec.1199.]

CAP. XXXII.

CHAPTER 32.

Hoc capitulum est glossa praecedentis capituli. Nam tendit ad declaratio nem illius, an et quando testes criminosi admittantur in crimine simoniae, et in effectu idem dicit quod praecedens. Idem.

This chapter is a gloss on the preceding chapter. For it tends to the declara tion of that, whether and when criminal witnesses are to be admitted in the crime of simony, and in effect it says the same as the preceding. The same.

Per tuas nobis literas intimasti, te plurimum dubitare super quadam epistola decretali, quam nos asseris edidisse de testibus admittendis contra simoniacam pravitatem. Noveris igitur incunctanter, quod nos illam epistolam, quae sic incipit: "Quamvis ad abolendam," nequaquam edidimus, sed aliam, quae sic incipit: "Licet Heli," nos edidisse fatemur. Ad cuius intelligentiam credimus distinguendum, utrum is, contra quem agitur de simoniaca pravitate, denuncietur simpliciter, aut criminaliter accusetur, et utrum agatur secundum iuris rigorem, aut secundum temperantiam aequitatis.

Through your letters you intimated to us, that you very much doubt about a certain decretal epistle, which you assert we issued concerning witnesses to be admitted against simoniacal depravity. Know therefore unhesitatingly, that we by no means issued that epistle which thus begins: "Quamvis ad abolendam," but we confess that we issued another, which thus begins: "Licet Heli." For the understanding of which we believe that a distinction must be made, whether the one against whom it is proceeded for simoniacal depravity be denounced simply, or be accused criminally, and whether the proceeding be according to the rigor of law, or according to the temperance of equity.

Item utrum ipse sit regularis, qui iam renunciaverit mundo, an saecularis, qui adhuc in mundo exsistit, et an inferioris gradus, an excellentioris sit dignitatis. Ad haec, utrum ante fuisset clarae opinionis et bonae famae, an graviter infamatus et valde suspectus, et utrum de facili possit puniri, an sine scandalo nequeat condemnari. Praeterea utrum testes sint honesti, an criminosi, et an iam sint emendati de crimine, an adhuc in crimine perseverent.

Likewise whether he himself is regular, who has now renounced the world, or secular, who still exists in the world, and whether he is of inferior grade, or of more excellent dignity. To these: whether previously he was of clear repute and good fame, or grievously defamed and greatly suspected, and whether he can be punished easily, or cannot be condemned without scandal. Moreover whether the witnesses are honest, or criminous, and whether they are already amended from the crime, or still persist in the crime.

Rursus si crimina sint eadem vel minora, an paria vel maiora; utrumve testes ex zelo iustitiae, an ex malignitatis fomite deposuisse credantur. Denique utrum ad pravitatem simoniacam detegendam sola dicta testium inducantur, an alia etiam adminicula suffragentur. Haec omnia sunt ad intelligentiam illius epistolae distinguenda, sicut ex serie ipsius potest perpendere diligens indagator. Ille quidem Pomposianus abbas, qui iam pridem renunciavit mundo, erat de simonia, periurio, dilapidatione ac insufficientia graviter infamatus.

Again, whether the crimes be the same or lesser, or equal or greater; and whether the witnesses are believed to have deposed from zeal of justice, or from the fuel of malignity. Finally, whether for detecting simoniacal depravity the sole sayings of the witnesses are introduced, or other aids also lend support. All these things are to be distinguished for the understanding of that epistle, as from its series a diligent investigator can weigh. That Abbot of Pomposa, indeed, who long since renounced the world, was grievously infamous for simony, perjury, dilapidation, and insufficiency.

Quumque per monachos, qui iuraverant perhibere testimonium veritati, simonia multis modis [contra ipsum abbatem] videretur esse probata, ipse contra testes multas exceptiones opposuit, conspirationes videlicet et inimicitias capitales, furtum et adulterium, ut eos a testimonio removeret. Nos vero, ne innocentiae puritas confusa succumberet, vel simoniae pravitas effugeret impunita. illas duntaxat exceptiones probandas admisimus, quibus forte probatis testes non [de] zelo iustitiae, sed de malignitatis fomite processisse constaret, ut conspirationes et inimicitias capitales.

And when, through the monks who had sworn to bear testimony to the truth, simony seemed to have been proved in many ways [against the abbot himself], he in turn opposed many exceptions against the witnesses—namely conspiracies and mortal enmities, theft and adultery—in order to remove them from testimony. But we, lest the purity of innocence, being confounded, should succumb, or the depravity of simony escape unpunished. we admitted only those exceptions to be proved, which, if perchance proved, would make it clear that the witnesses had proceeded not [from] zeal for justice but from the fuel of malignity, such as conspiracies and mortal enmities.

Ceteras autem exceptiones [oppositas,] ut furti et adulterii, propter immanitatem haeresis simoniacae, ad cuius comparationem cetera crimina quasi pro nihilo reputantur, duximus repellendas, quoniam, etsi probatae fidem testium debilitarent in aliquo, non tamen evacuarent ex toto, aliis adminiculis suffragantibus; praesertim quum testes de crimine [iam] fuerint emendati. Tales igitur contra talem taliter duximus admittendos, non secundum rigorem iuris, sed secundum temperantiam aequitatis, quum ageretur non criminaliter, ut deponeretur ab ordine, sed civiliter, ut ab administratione amoveretur, tanquam immeritus et damnosus. Et utique tales praelati ex levioribus causis possunt ab administrationibus amo veri, maxime per summum Pontificem, qui potestatem habet non solummodo iudicandi, sed etiam disponendi , sicut quorundam religiosorum approbata consuetudo deposcit.

Certain other exceptions [opposed,] such as of theft and adultery, on account of the immensity of the simoniacal heresy, in comparison with which the other crimes are reckoned as almost nothing, we judged should be repelled, since, even if proved, they would weaken in some measure the credibility of the witnesses, yet would not altogether nullify it, with other auxiliary supports backing it; especially since the witnesses had already been corrected concerning the crime. Such persons, therefore, against such a man, we judged should thus be admitted, not according to the rigor of law, but according to the temperance of equity, since the matter was being handled not criminally, that he might be deposed from orders, but civilly, that he might be removed from administration, as unworthy and damaging. And assuredly such prelates can be removed from administrations for lighter causes, especially by the Supreme Pontiff, who has the power not only of judging but also of disposing, as the approved custom of certain religious demands.

Unde praedictus abbas, non exspectata sententia, quasi male conscius sibi cessit.

Whereupon the aforesaid abbot, the judgment not having been awaited, as though conscious of guilt, withdrew himself.

CAP. XXXIII. Non imputatur electo confirmato, si eo prohibente pro ipsius confirmatione pecunia data fuit.

CHAPTER 33. It is not imputed to the confirmed elect, if, he prohibiting it, money was given for his confirmation.

Idem Abbati IemblacensI. Sicut nobis tuis literis intimasti, quum in Iemblacensi ecclesia fueris a tenera nutritus aetate, monachus factus ibidem, in aetate matura fuisti tandem promotus ad regimen ecclesiae Florensis; verum, abbate Iemblacensi post sublato de medio, ipsa, quae te prius tanquam filium habuerat, inscium et absentem in patrem et pastorem per electionem canonicam te vocavit. Et quia pastore carebat Leodiensis ecclesia cathedralis, postquam per dies aliquot moram feceras in ecclesia Gemblacensi, ad Coloniensem ecclesiam, quae tua est metropolis, proficiscens, ipsius auctoritate in Iemblacensi ecclesia interim ministrasti.

The same to the Abbot of Gembloux. As you intimated to us by your letters, since in the Gembloux church you were nourished from a tender age, a monk made there, in mature age you were at length promoted to the governance of the church of Florennes; but, after the abbot of Gembloux had been taken out of the midst, that same [church], which had previously held you as though a son, called you, unknowing and absent, into a father and shepherd by canonical election. And because the cathedral church of Liège lacked a pastor, after you had tarried for several days in the church of Gembloux, proceeding to the church of Cologne, which is your metropolis, by its authority you ministered in the Gembloux church in the meantime.

Ceterum postquam in Leodiensi ecclesia fuit episcopus institutus, is, a te requisitus, electionem de te factam noluit confirmare, aliud non praetendens, nisi quod de minori loco translatus fueras ad maiorem. Verum quum haec tibi fieri pro extorquenda pecunia comperisses, sub interminatione anathematis vetuisti, ne pro facto huiusmodi aliqua pecunia offerretur. Sed quidam de fratribus, te inconsulto et ignorante contra excommunicationis a te factae sententiam venientes, promiserunt pecuniam, et etiam exsolverunt, sicut tibi postmndum est relatum - , et sic ab episcopo invitatus, institutionem ab eo accepisti libere, quemadmodum - postulabas. Super his ergo nos duxit tua discretio consu lendos, si propter promissionem incognitam et prohibitam, quemadmodum est praemissum, tibi peccati macula infligatur, vel, si de promissione, nunc tibi cognita, tu cum fratribus, qui fecerunt eam, debeas poenitere, quum inhaerere nolueris simoniacae pravi tati, paratus pro grege Domini subire laborem, vel, quamvis te conscientia non accuset, a suscepto regimine, si decreverimus, abstinere. Quamvis autem secundum sacrorum canonum instituta etiam parvuli, qui cupiditate parentum ecclesias per pecuniam sunt adepti, eas dimittere teneantur, quia tamen longe diversum est non praebere consensum, et expresse aliquid prohibere: taliter duximus respondendum, quoniam ex eo, quod contra prohibitionem et voluntatem tuam, a qua postmodum minime recessisti, aliquis te penitus ignorante promisit pecuniam et exsolvit, praesertim quum is nulla sit tibi consanguinitate coniunctus, nihil debet tibi ad poenam vel culpam, sicut credimus, imputari, nisi forte postea consenseris pecuniam solvendo promissam, aut etiam reddendo solutam; alioquin contingeret, quod alicuius factum, insidias inimico parantis, ei damnosum exsisteret, cui penitus displiceret, et sic aliquis de fraude sua commodum reportaret.

Moreover, after a bishop had been instituted in the Liège church, he, being required by you, was unwilling to confirm the election made of you, alleging nothing else except that you had been transferred from a lesser place to a greater. But when you discovered that this was being done to you for the sake of extorting money, under the threat of anathema you forbade that any money be offered for a deed of this sort. But certain of the brothers, without your counsel and knowledge, coming against the sentence of excommunication a te factae, promised money and even paid it out, as was afterwards reported to you - , and so, invited by the bishop, you freely received institution from him, just as - you were requesting. On these points, therefore, your discretion has led us to be con sulted, whether on account of the promise unknown and prohibited, as aforesaid, a stain of sin is to be inflicted on you, or whether, if about the promise now known to you, you with the brothers who made it ought to repent, since you were unwilling to adhere to simoniacal de pravity, being ready for the flock of the Lord to undergo labor, or, although your conscience does not accuse you, from the assumed governance, if we shall have decreed, to abstain. And although according to the institutes of the sacred canons even little ones who, by the greed of their parents, have obtained churches through money are held to leave them, yet because it is far different not to give consent and expressly to prohibit something, thus we have thought to respond: that from the fact that, against your prohibition and will, from which you did not afterwards in the least depart, someone, you being utterly ignorant, promised money and paid it, especially since he is in no way joined to you by consanguinity, nothing ought, as we believe, to be imputed to you to penalty or to fault, unless perhaps afterwards you consented by paying the money promised, or even by returning the money paid; otherwise it would happen that the deed of someone laying snares for an enemy would become damaging to him to whom it was utterly displeasing, and thus someone would carry off profit from his own fraud.

Illos autem, qui dederunt pecuniam vel etiam receperunt, in tantum constat esse - culpabiles, quod, si excessus eorum esset ecclesiae manifestus, quae non iudicat de occultis, poena essent canonica feriendi. [Dat. Lat.

Those, however, who gave money or even received it, are held to be - culpable to such an extent that, if their transgression were manifest to the Church, which does not judge concerning hidden matters, they would be liable to be struck with canonical punishment. [Dat. Lat.

II. Id. Aug. 1199.]

2nd day before the Ides of Aug. 1199.]

CAP. XXXIV.

CHAPTER 34.

Si clericus cum pacto confert ecclesiae bona sua, ut in ipsa recipiatur in canonicum, ut illa sibi retineat pro praebenda, simonia committitur; secus, si hoc fiat sine pacta.

If a cleric, with a pact, confers his goods upon the church, so that he may be received therein as a canon, on condition that it retain them for him as a prebend, simony is committed; otherwise, if this be done without a pact.

.5 Idem Decano Belvacensi .

.5 The same to the Dean of Beauvais .

Tua nos duxit discretio consulendos, si quis alicui ec clesiae de bonis suis quaedam obtulerit, petens, ut in vita sua sibi liceat eadem bona in ipsa ecclesia pro praebenda tenere, an bona recipi debeant sic oblata, et idem clericus assumi valeat in canonicum eiusdem ecclesiae absque vitio simoniae. Nos igitur Devotioni tuae taliter respondemus, quod, si quis clericus cum conditione vel pacto largiatur aut offerat bona sua, ut illa postmodum pro praebenda retineat, et ut in canonicum admittatur, huiusmodi oblatia vel receptio fieri non poterit sine vitio simoniae, quum in talibus omnis pactio aut conventio cessare debeat iuxta canonicas sanctiones. Si vero pure ac sine pacto vel conditione qualibet offerat aliqua bona sua, rogans humiliter, ut in canonicum admittatur, et ut bona sua retinere sibi liceat pro praebenda, et clerici eiusdem ecclesiae pure consentiant: huiusmodi receptio procul dubio fieri poterit absque scrupulo simoniacae pravitatis.

Your discretion has led us to be consulted, if anyone to some ch urch has offered certain things from his goods, requesting that in his lifetime it be permitted to him to hold those same goods in that same church for a prebend, whether the goods ought to be received thus offered, and that the same cleric may be taken up into the canonry of that same church without the fault of simony. We therefore thus answer to your Devotion, that, if any cleric with condition or pact should bestow or offer his goods, in order that he may thereafter retain them for a prebend, and that he be admitted into the canonry, an oblation or reception of this kind cannot be made without the fault of simony, since in such matters every pact or agreement ought to cease according to canonical sanctions. But if he offers purely and without any pact or condition some of his goods, humbly asking that he be admitted into the canonry, and that it be permitted to him to retain his goods for a prebend, and the clerics of the same church purely consent: a reception of this sort can beyond doubt be made without the scruple of simoniacal depravity.

Licet autem taliter duximus respondendum, quia nobis datum est de manifestis tantummodo iudicare: si tamen is, qui talem donationem facit, ea intentione ducatur, ut per temporalia bona, quae offert, spiritualia valeat adipisci, et clerici, qui eum in fratrem admittunt, non essent eum, nisi commoda temporalia perciperent, admissuri: sine dubio tam ille quam isti apud districtum iudicem, qui scrutator est cordium et cognitor secretorum, culpabiles iudicantur. [Dat. Rom.

Although, however, we have deemed that we should respond in such a manner, because it has been given to us to judge only concerning things manifest: nevertheless, if he who makes such a donation is led by this intention, that by the temporal goods which he offers he may be able to acquire spiritual goods, and the clerics who admit him into brotherhood would not be going to admit him unless they received temporal advantages: without doubt both he and those are judged culpable before the strict judge, who is the searcher of hearts and the knower of secrets. [Given at Rome.

ap. S. Petr. III. Non.

at St. Peter’s 3. Nones.

Dec. Ao. X. 1207.]

Dec. Year 10. 1207.]

CAP. XXXV.

CHAPTER 35.

- Non debet quis ordinem recipere ab eo, quem credit simoniacum; sed ministrare potest in illis, quos prius ab isto recepit. -

- One ought not to receive ordination from one whom he believes to be a simoniac; but he can minister in those which he previously received from that man. -

.5 Idem Priori Cantuariensi. -.5

.5 The same to the Prior of Canterbury. -.5

Per tuas nobis literas intimasti, quod, quum B. in quadam domo Cartusiensis ordinis suscepisset habitum monachalem, termino suae probationis completo, a dioecesano episcopo fuit in subdiaconum ordinatus; sed postmodum didicit ex relatione quorundam, quod, licet idem episcopus alias vir esset honestus , multoties tamen commiserat vitium simoniae, propter quod idem monachus, - vehementi dolore turbatus, in suscepto formidat ordine ministrare, nolens ab eodem episcopo ad superiores ordines promoveri. Unde, quum eidem eremum exire non liceat, nec praefatus episcopus ipsum vel quemquam alium suae dioecesis ab alio episcopo permittat ordinari, postulasti per sedem apostolicam edoceri, quid cum praefato monacho in ordine iam suscepto et suscipiendis superioribus sit agendum - . Nos igitur respondemus, ut idem monachus in ordine sic suscepto secure ministret; sed contra conscientiam ad superiores ordines non adscendat, ne forte aedificet ad gehennam; licet ex eo, quod conscientiam nimis habuerit scrupulosam, in difficultatem huiusmodi sit collapsus, quam utique non evadet, nisi deponat errorem.

Through your letters to us you intimated that, when B. in a certain house of the Carthusian order had taken up the monachal habit, the term of his probation being completed, he was ordained by the diocesan bishop into the subdiaconate; but afterward he learned from the report of certain persons that, although the same bishop was otherwise a man honorable , yet many times he had committed the vice of simony, on account of which the same monk, - disturbed by vehement pain, fears to minister in the order received, not willing to be promoted by the same bishop to the superior orders. Whence, since it is not permitted for the same to go out of the hermitage, nor does the aforesaid bishop allow him or anyone else of his diocese to be ordained by another bishop, you asked through the Apostolic See to be taught what is to be done with the aforesaid monk concerning the order already received and the superior ones to be received - . We therefore respond that the same monk should minister securely in the order thus received; but he should not ascend to the superior orders against his conscience, lest perchance he build toward Gehenna; although from the fact that he has had a conscience too scrupulous, he has fallen into a difficulty of this kind, which assuredly he will not escape unless he lay aside the error.

CAP. XXXVI.

CHAPTER 36.

- Pro chrismate vel investitura ecclesiarum nihil exigi debet, nec excusat consuetudo vel nominis variatio.

- For chrism or the investiture of churches nothing ought to be exacted, nor does custom or variation of the name excuse it.

.5 Idem Cantuariensi Archiepiscopo. .5 .5 .5 In tantum peccatis exigentibus corda quorundam simo niaca pravitas depravavit, ut in exterminium canonicae san ctionis et [ in ] elusionem quodammodo divini iudicii, lucris turpibus i nhiantes, ac dicentes in corde suo: non est Deus, simoniam sub honesto nomine pallient, quasi mutato nomine culpa transferatur et poena. Verum nec Deus secundum Apostolum irridetur, nec tales Simonis sectatores, etsi temporalem in praesenti forsan eludant, in futuro poenam effugient sempiternam, quum nec honestas nominis criminis malitiam palliabit, nec vox poterit abolere reatum. Sane pervenit ad audientiam nostram, quod, quum olim quidam suffraganei tui pro chrismate contra canonicas sanctiones certam consueverint accipere pecuniae quantitatem, non metuentes poenam canonicam, et correctionem tuam eludere cupientes, tempus faciendae solutionis anticipant, recipientes in media quadragesima quod recipere consuevere post Pascha, et, ut causam recipiendi dissimulent, nomen denariorum variant, denarios, quos prius chrismales, secundo paschales dicebant, consuetudinem mediae quadragesimae nuncupantes.

.5 The same to the Archbishop of Canterbury. .5 .5 .5 To such an extent, sins demanding it, has the simo niacal depravity depraved the hearts of certain men, that to the extermination of canonical san ction, and [ in ] a sort of elusion of the divine judgment, gaping after shameful ga ins, and saying in their heart: there is no God, they cloak simony under an honorable name, as though by the name being changed the fault might be transferred and the penalty. But neither is God, according to the Apostle, mocked, nor are such followers of Simon, even if perchance in the present they elude a temporal penalty, will they in the future escape an eternal punishment, since neither the respectability of a name will cloak the malice of the crime, nor will a word be able to abolish the guilt. Indeed it has come to our hearing that, whereas formerly certain of your suffragans for chrism against canonical sanctions have been accustomed to receive a fixed quantity of money, not fearing the canonical penalty, and wishing to elude your correction, they anticipate the time of making the payment, receiving in mid-Lent what they were accustomed to receive after Easter, and, in order to disguise the cause of receiving, they vary the name of the denarii, calling the denarii which before they termed “chrismals,” secondly “paschals,” the “custom of mid-Lent.”

Quidam vero - nec tempus solutionis, nec solvendorum nomen in aliquo varia runt, veterem per omnia consuetudinem imitantes . Quum vero expressius exprimat venditionis speciem, qui prius recipit pretium, quam rem conferat pretiosam, quam qui tempus recipiendae mercedis dissimulando distulerit, et dissimulaverit differendo, licet utrumque in talibus periculosum exsistat, et gratis sit gratia conferenda, ne ipsam contingat et rem et nomen gratiae demereri: fraternitati tuae per apostolica scripta mandamus et districte praecipimus, quatenus auctoritate nostra fretus et tua, taliter excessus corrigas supra dictos, suffraganeos tuos et officiales eorum institutione praemissa per censuram ecclesiasticam sublato appellationis obstaculo a tam illicita exactione compescens, quod - ad nos de cetero super hoc querimonia deferri non possit , aliorum culpa tibi ob tuam negligentiam non imputetur ad poenam. Eadem quoque auctoritate suffultus Pravam etiam illam consuetudinem de tua provincia studeas abolere, per quam pro ecclesiarum investitura archidiaconi marcham argenti, minores vero decani vaccam albam sibi dari postulant, vel certam solvi pecuniae quantitatem. [Dat.

Some indeed - neither the time of payment, nor the name of those to pay, in any way have they changed, imitating the old custom in all things . But since he more expressly exhibits the appearance of sale who receives the price before he confers the precious thing, than he who by dissembling has deferred the timeof receiving the fee, and has dissembled by delaying, although either in such matters is perilous, and since grace is to be conferred gratis, lest it befall that both the thing itself and thename of grace be demerited: to your fraternity by apostolic writings we command and strictly we enjoin, to the end that, relying on ourauthority and your own, you thus correct the aforesaid excesses, your suffragans and their officials, with instruction first given through ecclesiastical censure, the obstacle of appeal removed, restraining from such illicit exaction, so that - for the future to us a complaint on this matter may not be able to be brought , lest the fault of others be imputed to you to punishment on account of your negligence. Supported also by the same authority, strive to abolish also that depraved custom from your province, whereby for the investiture of churches the archdeacons demand a mark of silver, but the lesser deans a white cow to be given to themselves, or a certain sum of money to be paid. [Given.

Lat. VI. Kal. Iul. 1199.]

Lateran, June 26, 1199.]

CAP. XXXVII.

CHAPTER 37.

- Ordinatus in subdiaconum, qui prius praesentatori suo promisit, quod nil a b eo peteret, in suscepto ministrare, vel ad superiores ordines adscendere sine dispensatione non potest, etiamsi peccare non crediderit.

- Ordained as a subdeacon, one who previously promised his presenter that he would ask nothing from him cannot, in the office undertaken, minister, or ascend to higher orders without dispensation, even if he did not believe he was sinning.

Idem.

The same.

Per tuas nobis literas intimasti, quod, quum D. lator praesentium vellet in subdiaconum ordinari, et certum titulum non haberet, quendam presbyterum exoravit, ut ipsum ad ecclesiae suae titulum praesentaret. Quod quum ille facere recusaret, ipse illi firmiter repromisit, quod nunquam, si praesentaret eundem, in ecclesia sua aliquam peteret portionem, et sic ad praesentationem eius exstitit ordinatus, nec, ut asserit, se in hoc illicitum egisse aliquid intellexit. Unde, quum postmodum vellet in diaconum promoveri, episcopo commonente, ne quis, interveniente promissione aliqua, ordinatus accederet: idem recordatus promissionis istius a susceptione ordinis diaconatus cessavit, hoc tibi humiliter confitens, et per te postulans edoceri, utrum ex promissione huiusmodi reus esset, et an liceret eidem in suscepto diaconatus ordine ministrare, et ad ordines adscendere ulteriores, fraternitas tua duxit apostolicae sedis oraculum requirendum. Nos igitur inquisitioni tuae taliter respondemus, quod, nisi cum eo fuerit misericorditer dispensatum, nec ad ordines superiores adscendere, nec in suscepto debet ordine secundum rigorem canonicum ministrare.

Through your letters to us you intimated that, when D., the bearer of the present letters, wished to be ordained into the subdiaconate and did not have a definite title, he entreated a certain presbyter to present him to the title of his church. When that man refused to do this, he firmly promised him that never, if he should present him, would he seek any portion in his church; and thus by his presentation he was ordained, nor, as he asserts, did he understand that he had done anything illicit in this. Whence, when afterwards he wished to be promoted to the diaconate, the bishop warning that no one, an intervening promise having been made, who had been ordained should approach: the same man, recalling that promise, ceased from the reception of the order of the diaconate, humbly confessing this to you, and through you asking to be taught whether by a promise of this kind he were guilty, and whether it were permitted for him to minister in the assumed order of the diaconate, and to ascend to higher orders, your fraternity judged that the oracle of the Apostolic See should be sought. We, therefore, reply thus to your inquiry: that unless there shall have been merciful dispensation with him, he ought neither to ascend to higher orders, nor to minister in the order assumed according to canonical rigor.

CAP. XXXVIII.

CHAPTER 38.

Simonia est dare pecuniam pro vicariatu, vel pro alia administratione 5 rerum spiritualium seu ecclesiasticarum habenda, et dantes et recipientes ab illa ecclesia sunt eiiciendi. H. d. hoc c. per alia verba, licet sit breve.

Simony is to give money for a vicarage, or for another administration 5 of spiritual or ecclesiastical things to be had; and the givers and the receivers are to be cast out from that church. H. d. this chapter in other words, although it is brief.

Idem.

The same.

Consulere (Et infra:) Quicunque vicedominatum vel aliam ecclesiasticarum rerum administrationem per pecuniam obtinere voluerint, tam ementes quam vendentes cum Simone mago percelluntur, et ab illa ecclesia, in cuius contumeliam dare pecuniam et accipere voluerunt, iuste excluduntur.

To consult (And below:) Whoever shall wish to obtain the vicedominacy or another administration of ecclesiastical affairs by money, both the buyers and the sellers are smitten together with Simon the magus, and from that church, to whose contumely they wished to give and to receive money, they are justly excluded.

CAP. XXXIX. Simoniacum est aliquid exigere pro consecratione episcoporum et benedictionibus abbatum et ordinationibus clericorum, nec excusat consuetudo.

CHAPTER 39. It is simoniacal to exact anything for the consecration of bishops, the blessings of abbots, and the ordinations of clerics, nor does custom excuse it.

Idem in concilio generali.

The same in the general council.

Sicut pro certo didicimus, in plerisque locis [et] a plerisque personis, quasi columbas in templo vendentibus, fiunt exactiones et extorsiones turpes et pravae pro conse crationibus episcoporum, benedictionibus abbatum et ordinibus clericorum, estque taxatum, quantum sit isti vel illi, quantumve alteri vel alii persolvendum, et ad cumulum damnationis maioris quidam cupiditatem et pravitatem huiusmodi nituntur defendere per consuetudinem longo tempore observatam. Tantum igitur abolere volentes abu sum, consuetudinem huiusmodi, quae magis dicenda est corruptela, penitus reprobamus, firmiter statuentes, ut pro his sive conferendis sive collatis nemo aliquid quocunque praetextu exigere aut extorquere praesumat; alioquin et qui receperit, et qui dederit huiusmodi pretium omnino damnatum, cum Giezi et Simone condemnetur.

As we have learned for certain, in very many places [and] by very many persons, as though selling doves in the temple, shameful and perverse exactions and extortions are made for the consecrations of bishops, the benedictions of abbots, and the ordinations of clerics, and a tariff has been assessed as to how much is to be paid by this or that man, and how much by another or others; and, to the cumulus of greater condemnation, certain men strive to defend such cupidity and depravity by a custom observed for a long time. Therefore, wishing to abolish so great an abuse, we utterly reprobate such a custom, which is rather to be called a corruption, firmly decreeing that for these things, whether to be conferred or already conferred, no one, under whatever pretext, presume to exact or to extort anything; otherwise, both he who shall have received and he who shall have given such a price, altogether condemned, let them be condemned with Gehazi and Simon.

CAP. XL.

CHAPTER 40.

Religiosi pretio recepti una cum recipientibus de monasterio expelluntur, et in arctioribus monasteriis ad agendam poenitentiam detruduntur. Sed recepti ante istud concilium ponebantur sic recepti in aliis locis eiusdem ordinis, nisi multitudo sit in causa, ita tamen, quod renuncient primae receptioni, et de novo recipiuntur.

Religious received for a price are expelled from the monastery together with those who received them, and are thrust into stricter monasteries to do penance. But those received before this council were placed, thus received, in other places of the same order, unless a multitude be the cause; yet in such a way that they renounce the first reception, and are received anew.

Idem in eodem.

The same in the same.

Quoniam simoniaca labes adeo plerasque moniales infecit, ut vix aliquas sine pretio recipiant in sorores, paupertatis praetextu volentes huiusmodi vitium palliare: ne id de cetero fiat, penitus prohibemus, statuentes, ut quaecunque de cetero talem commiserint pravitatem, tam recipientes quam recepta, sive sit subdita sive praelata, sine spe resti tutionis de suo monasterio expellatur, in locum arctioris regulae ad agendam perpetuam poenitentiam retrudenda. De his autem, quae ante hoc synodale statutum taliter sunt receptae, ita duximus providendum, ut remotae de monasteriis, quae perperam sunt ingressae, in aliis locis eiusdem ordinis collocentur. Quodsi forte propter nimiam multitudinem alibi nequiverint commode collocari, ne damnabiliter [forte] in saeculo evagentur, recipiantur in eisdem monasteriis dispensative de novo, mutatis prioribus locis, et inferioribus assignatis.

Since the simoniacal taint has so infected very many nuns that scarcely do they receive any into sisterhood without a price, wishing under the pretext of poverty to palliate such a vice: lest this be done hereafter, we utterly forbid it, decreeing that whoever hereafter shall have committed such depravity, both the receivers and the received, whether she be subject or prelate, shall be expelled from her monastery without hope of restitution, to be thrust into a place of a stricter rule to perform perpetual penance. But concerning those who before this synodal statute have been received in such a manner, we have judged that provision be made thus: that, removed from the monasteries which they have entered amiss, they be placed in other houses of the same order. But if perchance, on account of excessive multitude, they cannot be suitably placed elsewhere, lest they wander damnably [perhaps] in the world, let them be received in the same monasteries by dispensation anew, their former places changed, and lower ones assigned.

Hoc etiam circa monachos vel alios regulares decernimus observandum. Verum, ne per simplicitatem vel ignorantiam se valeant excusare, praecipimus, ut dioecesani episcopi singulis annis hoc faciant per suas dioeceses publicari.

We also decree this to be observed concerning monks or other regulars. But, lest they be able to excuse themselves by simplicity or ignorance, we command that the diocesan bishops each year cause this to be published through their dioceses.

CAP. XLI. Episcopi nihil exigere debent, ut permittant in ecclesiis sibi subiectis clericos institui, monachos profiteri, vel mortuos sepeliri; alioquin exacta restituentur duplicata.

CHAPTER 41. Bishops ought to exact nothing in order that they may permit in churches subject to them clerics to be instituted, monks to profess, or the dead to be buried; otherwise the things exacted will be restored doubled.

Idem in eodem.

The same in the same.

Audivimus de quibusdam episcopis, decedentibus ecclesiarum rectoribus, ipsas interdicto subiiciunt, nec patiun tur alios in eisdem institui, donec ipsis certa summa pecuniae persolvatur. Praeterea quum miles aut clericus domum religionis ingreditur, vel apud religiosos eligit sepulturam, etiamsi nihil loco religioso reliquerit, difficultates ingerunt et malitias, donec aliquid muneris manus contingat eorum. Quum igitur non solum a malo, sed etiam ab omni specie mali sit secundum Apostolum abstinendum, exactiones huiusmodi penitus inhibemus.

We have heard that certain bishops, when the rectors of churches die, subject those churches themselves to interdict, nor do they allow others to be instituted in the same until a fixed sum of money is paid to them. Moreover, when a soldier or a cleric enters a house of religion, or chooses burial among religious, even if he has left nothing to the religious place, they introduce difficulties and malices until some gift reaches their hands. Since therefore, according to the Apostle, one must abstain not only from evil, but even from every appearance of evil, we utterly prohibit exactions of this kind.

Quod si quis transgressor exstiterit, exacta duplicata restituat, in utilitatem locorum, in quorum fuerint soluta dispendium, fideliter convertenda.

But if any transgressor shall have arisen, let him restore the sums exacted, doubled, to be faithfully converted to the benefit of the places at whose expense they were paid.

CAP. XLII.

CHAPTER 42.

Sacramenta sunt libere conferenda; cogit tamen ordinarius laicos obser vare laudabiles consuetudines.

Sacraments are to be conferred freely; nevertheless the ordinary compels the laity to observe laudable customs.

Idem in eodem.

The same in the same.

Ad apostolicam audientiam frequenti relatione pervenit, quod quidam clerici pro exsequiis mortuorum, et benedictionibus nubentium et similibus pecuniam exigunt et extorquent, et, si forte eorum cupiditati non fuerit satisfactum, impedimenta fictitia fraudulenter opponunt. Econtra vero quidam laici laudabilem consuetudinem erga sanctam ecclesiam, pia devotione fidelium introductam, ex fermento haereticae pravitatis nituntur infringere sub praetextu canonicae pietatis. Qua propter super his pravas exactiones fieri prohibemus, et pias consuetudines prae cipimus observari, statuentes, ut libere conferantur ecclesiastica sacramenta; sed per episcopum loci veritate cognita compescantur, qui malitiose nituntur laudabilem consuetudinem immutare.

To the apostolic hearing it has come by frequent report, that certain clerics, for the obsequies of the dead and the benedictions of those marrying and the like, demand and extort money; and, if perhaps their cupidity has not been satisfied, they fraudulently oppose fictitious impediments. On the other hand, certain laymen strive to break a praiseworthy custom toward the holy Church, introduced by the pious devotion of the faithful, under the pretext of canonical piety, from the leaven of heretical depravity. Wherefore, concerning these matters, we forbid perverse exactions to be made, and we command that pious customs be observed, establishing that ecclesiastical sacraments be conferred freely; but let those who maliciously strive to change a praiseworthy custom be restrained, the truth having been ascertained, by the bishop of the place.

CAP. XLIII.

CHAPTER 43.

Prohibet abbates Cistercienses solenniter installari, et ponit formam obedientiae, quam praestant suis episcopis.

He prohibits Cistercian abbots from being solemnly installed, and sets forth the form of obedience which they render to their bishops.

Honorius III. universis Abbatibus et Fratribus Cisterciensis ordinis.

Honorius 3. To all the Abbots and Brothers of the Cistercian Order.

Ne Dei ecclesiam, quam lavit proprio sanguine Iesus Christus, macula foeditatis coinquinet, ruga duplicitatis deformet, cupiditatis spurcitia, omnium malorum radix, et venalitatis deformitas, quasi ruga sub praetextu consuetudinis contracta, eliminandae sunt penitus ab eadem, ut dispensatio mysteriorum Dei, et ipsa mysteria gratis accepta, Giezica pravitate prorsus abolita, caritate gratuita conferantur; quae emere vel vendere quam detestabile quamve periculosum exsistat, liquido potest perpendi ex eo, quod Dominus vendentes et ementes oves et boves eiecit de templo, et cathedras vendentium et ementium columbas evertit. In eiectione denique vendentium et ementium, facinoris inquinantis utrosque exprimitur detestatio, et in cathedrarum eversione monstratur, cui poenae subiaceant hi, qui praesunt, vendentes Dei dona et ecclesiastica sacramenta. Ut huiusmodi igitur facinus, [quod] quos coinquinat aequat, praelatos et subditos non possit inficere quoquo modo, auctoritate apostolica districtius inhibemus, ne quis archiepiscopus vel episcopus, archi diaconus vel officialis ipsorum a quoquam, in abbatem electo, pro benedictione, seu installatione vel recipienda professione ab eis, sub consuetudinis praetextu cuiusquam palafredum seu aliud quicquam, quocunque nomine censeatur, exigere vel extorquere praesumat.

Lest the Church of God, which Jesus Christ washed with his own blood, be stained by the blot of foulness, be disfigured by the wrinkle of duplicity, by the filth of cupidity, the root of all evils, and by the deformity of venality, as a wrinkle, as it were, contracted under the pretext of custom—these things must be utterly eliminated from the same, so that the dispensation of the mysteries of God, and the mysteries themselves received gratis, with Gehazi-like depravity entirely abolished, may be conferred by gratuitous charity; to buy or to sell these how detestable and how dangerous it is can clearly be weighed from this: that the Lord drove out of the temple those selling and buying sheep and oxen, and overturned the chairs of those selling and buying doves. In the ejection, finally, of the sellers and buyers, the detestation of the crime that stains both is expressed, and in the overturning of the chairs it is shown to what penalty those who preside are subject, selling God’s gifts and ecclesiastical sacraments. Therefore, that a crime of this sort may not in any way infect prelates and subjects, [which] makes equal those whom it stains, by apostolic authority we most strictly forbid that any archbishop or bishop, archi deacon or their official, from anyone, when one is elected abbot, for the blessing, or the installation, or for the reception of profession from them, under the pretext of custom, presume to demand or to extort any palfrey or anything else, by whatever name it may be designated.

Vobis etiam sub praetextu huiusmodi exacta taliter interdicimus ne praestetis, quum non solum a malo, sed omni specie mali sit abstinendum. Installationis quoque solennitates in electis abbatibus ordinis vestri fieri prohibentes, adiicimus, ut archiepiscopi et episcopi ea sint forma professionis con tenti, quae ab origine vestri ordinis noscitur instituta, quae talis est: "Ego frater abbas Cisterciensis ordinis sub iectionem et reverentiam et obedientiam a sanctis Patribus constitutam secundum regulam sancti Benedicti, tibi, domine episcope, tuisque successoribus canonice sub stituendis, et sanctae sedi apostolicae salvo ordine meo perpetuo me exhibiturum promitto."

We also, under a pretext of this kind, things exacted thus, forbid that you should provide, since one must abstain not only from evil, but from every appearance of evil it is to be abstained. Of installation also the solemnities in abbots-elect of your order being prohibited to be done, we add that archbishops and bishops be content with that form of profession which from the origin of your order is known to have been instituted, which is as follows: "I, brother abbot of the Cistercian order, under subjection and reverence and obedience established by the holy Fathers according to the rule of Saint Benedict, to you, lord bishop, and to your successors to be canonically appointed, and to the holy apostolic see, my order being saved, I promise that I will exhibit myself perpetually."

CAP. XLIV. Recepto in canonicum debetur praebenda et reditas, consuetudine non obstanto, quod non servaverit pravam consuetudinem de aliquo temporali dando ipsis canonicis.

CHAPTER 44. When one has been received as a canon, a prebend and the revenues are owed, custom notwithstanding, nor shall it be objected that he has not observed the depraved custom of giving some temporal thing to the canons themselves.

Gregorius IX. Priori S. Thomae Esculani.

Gregory 9. To the Prior of St. Thomas of Esculanum.

Iacobus canonicus Esculanus exposuit, quod, quum ipse in ecclesia Aprutinensi sit receptus in canonicum et in fratrem, canonici eiusdem ecclesiae partem proventuum ac praebendam sibi assignare recusant, quandam consuetu dinem praetendentes, quod prandium habere debeant a canonico recepto de novo. Quocirca mandamus, quatenus, si est ita, dictos canonicos, ut tali consuetudine non obstante sibi, sicut uni ex aliis, in proventibus et praebenda pro videant, appellatione remota compellas.

James, a canon of Ascoli, set forth that, since he has been received in the Aprutine church as a canon and as a brother, the canons of the same church refuse to assign to him a share of the revenues and a prebend, alleging a certain custom, namely that they ought to have a dinner from a newly received canon. Wherefore we command that, inasmuch as it is so, you compel the said canons, appeal removed, that, notwithstanding such a custom, they provide for him in the revenues and the prebend as for one of the others.

CAP. XLV.

CHAPTER 45.

Qui ordinavit aliquem sub promissione de non petendo ab ipso provisionem, ordinator per trienium a collatione, praesentator vero ab exsecutione ordinum etiam per triennium suspensi sunt; ordinatus vero ab ordine perpetuo sit suspensus, et solum per sedem apostolicum cum eis dispensatur.

He who has ordained someone under a promise of not seeking provision from him, the ordainer is suspended for three years from collation, but the presenter from the execution of orders likewise for three years; but the ordained man is to be suspended from orders perpetually, and only through the Apostolic See is dispensation made with them.

Idem.

The same.

Si quis ordinaverit seu ad ordinem praesentaverit aliquem, promissionem vel iuramentum ab illo recipiens, quod super provisione sua non inquietet eundem, ordinator a collatione, praesentator vero ab exsecutione ordinum per triennium, et ordinatus ab ordine sic suscepto, donec dispensationem super hoc per sedem apostolicam obtinere meruerint, noverint se suspensos.

If anyone shall have ordained, or presented someone to orders, receiving from him a promise or an oath that he will not trouble the same concerning his provision, let them know themselves to be suspended: the ordainer from collation, the presenter indeed from the execution of orders for triennium, and the ordained from the order thus received, until they shall have merited to obtain a dispensation on this through the Apostolic See.

CAP. XLVI. Habet duo dicta: secundum ibi, "et ad resignationes." Et propter brevitatem et varietatem lecturarum aliter non summatur.

CHAPTER 46. It has two dicta: the second there is, "and to resignations." And on account of brevity and the variety of readings, it is not summarized otherwise.

Idem.

The same.

Mandato nostro recepto, ut cum monachis, qui per simoniam dato aliquo locum in monasteriis sunt adepti, secundum constitutionem generalis concilii dispensares (Et infra:) Consultationi tuae breviter respondentes, dici mus, mandatum apostolicum etiam ad abbates extendi, et ad resignationes spiritualium et temporalium, quae nullo pacto, sed affectu animi praecedente utrinque taliter acquiruntur, in quo casu delinquentibus sufficit per solam poenitentiam suo satisfacere Creatori, eos pro simonia huiusmodi non tenerI.

Our mandate having been received, that you should dispense with the monks who, by simony, some payment having been given, have obtained a place in the monasteries, according to the constitution of the general council (And below:) briefly responding to your consultation, we say that the apostolic mandate extends also to abbots, and to resignations of spiritual and temporal matters, which are thus acquired by no pact, but with the disposition of mind antecedently on both sides; in which case it suffices for the delinquents to satisfy their Creator by penance alone, they are not held liable for simony of this kind.

TITULUS IV. NE PRAELATI VICES SUAS VEL ECCLESIAS SUB ANNUO CENSU CONCEDANT.

TITLE 4. LET PRELATES NOT GRANT THEIR OWN VICARIATES OR CHURCHES UNDER AN ANNUAL CENSUS.

CAP. I.

CHAPTER 1.

Qui dat pecuniam, ut episcopalem vel spiritualem iurisdictionem exerceat, officio suo privatur, et sic conferens illud amplius conferre non poterit, et canonice punietur. Hoc dicit cum sequentibus.

He who gives money in order to exercise episcopal or spiritual jurisdiction is deprived of his office; and thus the one conferring it will no longer be able to confer it, and will be punished canonically. He says this together with what follows.

Alexander III. in concilio Lateranensi. Praeterea, quoniam quidam in quibusdam partibus sub pretio statuuntur, qui decani vocantur, et pro certa pecuniae quantitate episcopalem iurisdictionem exercent, praesenti decreto statuimus, ut, qui de cetero hoc praesumpserit, officio suo privetur, et episcopus conferendi hoc officium potestatem amittat.

Alexander 3. in the Lateran council. Moreover, since certain persons in certain parts are appointed for a price, who are called deans, and for a certain sum of money exercise episcopal jurisdiction, by the present decree we establish that whoever henceforth shall presume this be deprived of his office, and that the bishop lose the power of conferring this office.

CAP. II.

CHAPTER 2.

Summatum est supra cap. proximo.

It has been summed up above in the preceding chapter.

Idem in concilio Turonensi. Quoniam in quibusdam partibus decani quidam vel archipresbyteri ad agendas vices episcoporum seu archidiaconorum, et terminandas causas ecclesiasticas sub annuo pretio statuuntur, quod ad sacerdotum gravamen et subversionem iudiciorum non est dubium redundare: id ulterius fieri [districtius] prohibemus. Quodsi quis de cetero fecerit, nostra auctoritate removeatur a clero.

The same in the Council of Tours. Since in certain parts some deans or archpriests are appointed, under an annual price, to perform the functions of bishops or archdeacons and to settle ecclesiastical cases, which without doubt redounds to the burden of priests and the subversion of judgments: we [more strictly] forbid this to be done further. But if anyone hereafter shall do this, let him by our authority be removed from the clergy.

Episcopus autem, qui in sua dioecesi hoc sustinuerit, et ecclesiasticam iurisdictionem sua patitur dissimulatione perverti, districtione canonica percellatur.

But the bishop who in his own diocese shall have tolerated this, and by his own dissimulation allows the ecclesiastical jurisdiction to be perverted, let him be smitten by canonical distriction.

CAP. III.

CHAPTER 3.

Regimen ecclesiae sub annuo censu committi non debet.

The governance of the Church ought not to be committed under an annual payment.

Idem in eodem.

The same in the same.

Quoniam enormis quaedam consuetudo in quibusdam locis contra sanctorum Patrum institutiones invaluit, ut sub annuo pretio sacerdotes ad ecclesiarum regimen statuantur, ne id fiat, modis omnibus prohibemus, quia, dum sacerdotium sub huiusmodi mercede venale disponitur, ad aeternae retributionis praemium consideratio non habetur.

Since a certain enormous custom has prevailed in certain places against the institutions of the holy Fathers, namely that under an annual price priests are appointed to the governance of churches, lest that be done, we prohibit it by every means, because, while the priesthood is disposed as venal under a wage of this sort, consideration is not had for the reward of eternal retribution.

CAP. IV. Fructus ecclesiarum sub annuo censu concedi possunt.

CHAPTER 4. The fruits of churches can be conceded under an annual census.

Idem Exoniensi Episcopo.

The same to the Bishop of Exeter.

Querelam magistri G. recepimus, quod, quum ecclesiam de Chephalai a G. persona eiusdem ecclesiae ad annuum censum tenendam per septennium suscepisset, ipse sibi, antequam eam per unius anni spatium tenuisset, auferre praesumpsit, quanquam idem G. praestita [sibi] fide firmaverit, quod usque ad statutum terminum nullam ei exinde molestiam vel gravamen inferret. Ideoque fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si tibi constiterit ita esse, appellatione remota eum districte compellas, ut praefatam ecclesiam dicto G. restituat, et usque ad terminum inter eos constitutum, secundum quod inter se convenerint, ipsum eandem permittat pacifice possidere.

We have received the complaint of Master G., because, when he had undertaken to hold the church of Chephalai from G., the persona of the same church, at an annual census to be held for a seven-year term, he himself presumed to take it away for himself before he had held it for the space of one year, although the same G., a pledge having been given [to him], had confirmed that up to the fixed term he would inflict upon him no annoyance or burden therefrom. And so we command your brotherhood by apostolic writings by way of precept, that, if it has become clear to you that this is so, with appeal removed you strictly compel him to restore the aforesaid church to the said G., and up to the term established between them, according to what they agreed between themselves, to permit him to possess the same peacefully.

TITULUS V. DE MAGISTRIS, ET NE ALIQUID EXIGATUR PRO LICENTIA DOCENDI.

TITLE 5. ON MASTERS, AND THAT NOTHING BE EXACTED FOR THE LICENSE TO TEACH.

CAP. I. - Ecclesia cathedralis providere debet magistro de beneficio, qui clericos - eiusdem ecclesiae et alios pauperes gratis doceat, et vendens licentiam - docendi, aut interdicens idoneum ad docendum, beneficio privatur.

CHAPTER 1. - The cathedral church ought to provide a benefice for the master, who may teach the clerics - of the same church and other poor people gratis; and one selling a license - to teach, or interdicting someone suitable for teaching, is deprived of the benefice.

Ex concilio LateranensI. Quoniam ecclesia Dei et in his, quae spectant ad subsidium corporis, et in iis, quae ad profectum proveniunt animarum, indigentibus, sicut pia mater, providere tenetur; ne pauperibus, qui parentum opibus iuvari non possunt, legendi et proficiendi oportunitas subtrahatur, per unamquamque cathedralem ecclesiam magistro, qui clericos eiusdem ecclesiae et scholares 12.0 pauperes gratis doceat, competens aliquod beneficium praebeatur, quo docentis necessitas sublevetur, et discentibus via pateat ad doctrinam. In aliis quoque restituatur ecclesiis seu monasteriis, si retroactis temporibus aliquid in eis ad hoc fuerit deputatum. Pro licentia vero docendi nullus omnino pretium exigat, vel sub obtentu alicuius consuetudinis ab eis, qui docent, aliquid quaerat, nec docere quemquam, qui sit idoneus, petita licentia interdicat.

From the Lateran Council. Since the Church of God both in those things which look toward the support of the body, and in those things which come to the profit of souls, to the indigent, like a pious mother, is bound to provide; lest to the poor, who cannot be helped by the resources of parents, the opportunity of reading and advancing be withdrawn, through each and every cathedral church let some suitable benefice be provided to a master, who may teach the clerics of the same church and poor scholars 12.0 gratis, by which the need of the teacher may be relieved, and for the learners a way may lie open to doctrine. In other churches also or monasteries let it likewise be restored, if in times past anything in them to this has been assigned. For the license of teaching let no one altogether exact a price, or under the pretext of any custom seek anything from those who teach, nor, when license has been requested, forbid anyone who is suitable to teach.

Qui autem contra hoc venire praesumpserit, ab ecclesiastico fiat beneficio alienus. Dignum quippe esse videtur, ut in ecclesia Dei fructum sui laboris non habeat, qui cupiditate animi, dum vendit docendi licentiam, ecclesiasticum profectum nititur impedire.

But whoever shall have presumed to go against this, let him be made alien from ecclesiastical benefice. For it seems fitting to be, that in the church of God he should not have the fruit of his labor, who, by greed of spirit, while he sells the license of teaching, strives to impede ecclesiastical progress.

CAP. II. Pro licentia docendi nihil exigi debet vel promitti, et exactum restitui et promissum remitti debet; et, negligente inferiore praelato ad magistrum constituendum, supplebit hoc superior.

CHAPTER 2. For the license of teaching nothing ought to be exacted or promised, and what has been exacted ought to be restored and what has been promised ought to be remitted; and, if the inferior prelate is negligent in appointing a master to be constituted, the superior will supply this.

Alexander III. Vintoniensi Episcopo. .55

Alexander 3. To the Bishop of Winchester. .55

Prohibeas attentius de cetero, ne in parochia tua pro licentia docendi aliquos exigatur aliquid aut etiam promittatur. Si quid vero postea solutum fuerit vel promissum, remitti promissum facias et restitui appellatione cessante solutum, sciens, quod scriptum est: "Gratis accepistis, gratis date." Sane, si quis occasione huius prohibitionis distulerit magistros in locis congruis instituere, tibi liceat de concessione nostra, omni contradictione et appellatione postposita, ibi aliorum instructioni praeficere viros providos, honestos et discretos.

You should prohibit more attentively henceforth, that in your parish, for the license of teaching, anything be exacted from anyone or even be promised. But if afterwards anything shall have been paid or promised, have the promise remitted and the payment restored, appeal ceasing, knowing what is written: "Gratis you have received, give gratis." Indeed, if anyone on the occasion of this prohibition delays to establish teachers in suitable places, it may be permitted to you, by our concession, all contradiction and appeal set aside, to set over the instruction of others there men provident, honest, and discreet.

CAP. III.

CHAPTER 3.

Pro licentia docendi pecunia exigi non debet, etiamsi hoc habeat consuetudo.

For the license to teach, money ought not to be exacted, even if custom has this.

Idem.

The same.

Quanto Gallicana ecclesia maiorum personarum scientia et honestate praefulget, et cautius nititur evitare quae confundere videantur ecclesiasticam honestatem, tanto vehementiori Dignos eos esse animadversione censemus, qui nomen magistri scholarum et dignitatem assumunt in ecclesiis vestris , et sine certo pretio ecclesiasticis viris docendi alios licentiam non impendunt. Quum autem haec prava et enormis consuetudo a cupiditatis radice processerit, et decorem admodum ecclesiasticae honestatis confundat, providendum vobis est summopere satagendum, ut consuetudo ipsa de ecclesiis vestris [ penitus ] exstirpetur, quum vobis praecipue et specialiter adscribatur, si quid in ecclesiis eisdem laude dignum inveniatur vel reprehensione notandum. [Nos quoque, qui, licet immeriti, dispensante clementia conditoris suprema fungimur potestate, tantae cupiditatis et rapacitatis vilium nolentes inemendatum relinqui, fraternitati vestrae per apostolica scripta] mandamus, quatenus, consuetudine ipsa de vestris ecclesiis exstirpata, sub anathematis interminatione hoc inhibere curetis, districte praecipientes, ut, cuicunque viri idonei et literati voluerint regere studia literarum, sine molestia et exactione qualibet scholas regere permittantur, [ ne scientia de cetero pretio videatur exponi, quae singulis gratis debet impendi.] Si qui vero huiusmodi prohibitionis vel praecepti exstiterint transgressores, eos auctoritate nostra et vestra officiis et dignitatibus spolietis.

The more the Gallican church shines forth by the knowledge of greater persons and by honesty, and strives more cautiously to avoid those things which seem to confound ecclesiastical honesty, by so much the more vehement We judge them to be worthy of censure, who assume the name of master of the schools and the dignity in the churches of yours , and do not grant to ecclesiastical men the license of teaching others without a fixed price. But since this depraved and enormous custom has proceeded from the root of cupidity, and confounds very much the comeliness of ecclesiastical honesty, it must be provided by you and you must strive most earnestly, that the custom itself from your churches [ utterly ] be extirpated, since it is inscribed to you especially and particularly, if anything in thesame churches is found worthy of praise or to be marked with reproof. [We also, who, although unworthy, by the dispensing clemency of the Founder perform the supreme power, unwilling that the baseness of such cupidity and rapacity be left uncorrected, to your fraternity through apostolic writings] we command, that, the custom itself having been extirpated from your churches, under threat of anathema you take care to forbid this, strictly enjoining that, to whatever men fit and lettered shall have wished to govern the studies of letters, without molestation and any exaction they be permitted to govern schools, [ lest knowledge hereafter seem to be set forth for a price, which ought to be imparted gratis to individuals.] But if any shall have been transgressors of such a prohibition or precept, them by our authority and yours you shall despoil of offices and dignities.

- Porro, si - [ - hoc - ] - iuxta mandatum nostrum corrigere neglexeritis, negligentiam vestram gravem habebimus et molestam et ad ea corrigenda manum extendere compellemur, ita quod si voluerint in huius rapacitatis proposito persistere non valebunt. [Dat. Tusculi XIII.

- Moreover, if - [ - this - ] - you should neglect to correct according to our mandate, we will hold your negligence to be grave and vexatious, and we shall be compelled to extend our hand to their correction, so that ifthey should wish to persist in this purpose of rapacity, they will not be able. [Given at Tusculum 13.

Kal. Nov.]

Kalends of November.]

CAP. IV.

CHAPTER 4.

In qualibet cathedrali ecclesia, vel alia, in facultatibus sufficienti, debet a praelato vel capitulo unus magister eligi, cui reditus unius praebendae - debent assignari; in metropolitana vero ecclesia etiam eligi debet theologus. - Et si ad grammaticum et theologum non sufficit, provideat ipsi theologo ex - reditibus suae ecclesiae, et grammatico faciat provideri in aliqua ecclesia rum suae civitatis vel dioecesis.

In any cathedral church, or any other, being sufficient in resources (faculties), one master ought to be chosen by the prelate or the chapter, to whom the revenues of one prebend - ought to be assigned; in the metropolitan church, moreover, a theologian also ought to be chosen. - And if it does not suffice for the grammarian and the theologian, let him provide for the theologian himself out of the - revenues of his church, and let him have provision made for the grammarian in some church of his city or diocese.

.75 Innocentius III. in concilio generali. .75 .75 Quia nonnullis propter inopiam et legendi studium et opportunitas proficiendi subtrahitur, in Lateranensi concilio pia fuit constitutione provisum, ut per unamquamque cathedralem ecclesiam magistro, qui eiusdem ecclesiae clericos aliosque scholares pauperes gratis instrueret, aliquod competens beneficium praeberetur, quo et docentis relevaretur necessitas, et via pateret discentibus ad doctrinam.

.75 Innocent III. in the general council. .75 .75 Because for some, on account of poverty, both the study of reading and the opportunity of profiting are withdrawn, in the Lateran council it was provided by a pious constitution, that through each cathedral church a suitable benefice be afforded to a master, who would instruct gratis the clerics of the same church and other poor scholars, whereby both the necessity of the teacher might be relieved, and a way might lie open to learners toward doctrine.

Verum, quoniam in multis ecclesiis id minime observatur, nos, praedictum roborantes statutum, adiicimus, ut non solum in qualibet cathedrali ecclesia, sed etiam in aliis, quarum sufficere poterunt facultates, constituatur magister idoneus, a praelato cum capitulo, seu maiori et saniori parte capituli eligendus, qui clericos ecclesiarum ipsarum [et aliarum] gratis in grammatica facultate ac aliis instruat iuxta posse. Sane metropolis ecclesia theologum nihilominus habeat, qui sacerdotes et alios in sacra pagina doceat, et in his praesertim informet, quae ad curam animarum spectare noscuntur. Assignetur autem cuilibet magistrorum a capitulo unius praebendae proventus, et pro theologo a metropolitano tantundem; non quod propter hoc efficiatur canonicus, sed tam diu reditus ipsos percipiat, quamdiu perstiterit in docendo.

But since in many churches this is by no means observed, we, strengthening the aforesaid statute, add that not only in every cathedral church, but also in others whose faculties will be sufficient, a suitable master be established, to be chosen by the prelate with the chapter, or by the greater and sounder part of the chapter, who may instruct gratis the clerics of those churches [and of others] in the faculty of grammar and in other subjects according to ability. Indeed, the metropolitan church shall likewise have a theologian, who may teach priests and others in the sacred page, and especially inform them in those things which are known to pertain to the cure of souls. Moreover, let the revenues of one prebend be assigned by the chapter to each of the masters, and as much for the theologian by the metropolitan; not that by this he is made a canon, but let him receive those revenues as long as he persists in teaching.

Quodsi forte de duobus ecclesia metropolis gravetur, theologo iuxta modum praedictum ipsa provideat, grammatico vero in alia ecclesia suae civitatis sive dioecesis, quae sufficere valeat, faciat provideri.

But if perchance the metropolitan church is burdened by the two, let it itself provide for the theologian according to the aforesaid manner, but for the grammarian, in another church of its city or diocese, which may be able to suffice, let it cause provision to be made.

CAP. V.

CHAPTER 5.

Praelati et capitula ad studia theologiae scholares dociles transmittere tenentur, qui in absentia reditus praebendarum suarum et beneficiorum per quinquennium integraliter percipient. Et si proprii reditus ad sustentationem studii eis non sufficiunt, debet praelatus cum capitulo eis providere: magistri vero, donec docuerint, integre percipiunt fructus beneficiorum - suorum. -

Prelates and chapters are bound to send docile scholars to the studies of theology, who, during their absence, will integrally receive the revenues of their prebends and benefices for five years. And if their own revenues do not suffice for the sustentation of the study, the prelate together with the chapter ought to provide for them: but the masters, until they have taught, integrally receive the fruits of their benefices - their own. -

Honorius III. Super specula [Domini licet immeriti constituti, dum diligenter multo intuitu contemplamur statum ecclesiae generalis, d olemus plurimum et tristamur, quod, quum albae sint regiones ad messem plurimam et operarii sint perpauci, plerique vigiles, q ui tenentur custodire Domini vineam, dormiunt somnium suum, neque zizania nimium excrescentia in manipulos ad comburendum c olligunt, quamvis ea iugiter superseminet inimicus. Quumque lactens et parvulus deficiat in plateis, vix est qui frangat panem parvulis, aut propinet sitientibus aquam sapientiae salutaris, eo, q uod modica est in terra scientia Domini, quia plurimi velut luxores filii accepta non modica portione substantiae Iesu Christi comparant sibi de ipsa siliquas vacuas et sonoras, quae non satiant, et aquam hauriunt cum situla Samaritanorum de puteo vel torrente aquarum infidelium, qui sitim hydropici non relevant, sed irritant.

Honorius 3. On the watchtowers [although, unworthy, appointed by the Lord, while diligently with much regard we contemplate the state of the universal church, w e grieve very much and are saddened, because, since the regions are white for a very plentiful harvest and the workers are very few, many watchmen, w ho are bound to guard the Lord’s vineyard, sleep their own dream, nor do they c ollect them into bundles for burning, although the enemy continually oversows them. And while the suckling and the little one fail in the streets, scarcely is there one who breaks bread for the little ones, or offers to the thirsty the water of saving wisdom, f or the reason that the knowledge of the Lord is small in the land, because very many as if prodigal sons, having received no small portion of the substance of Jesus Christ, procure for themselves from it empty and sonorous husks, which do not satisfy, and they draw water with the bucket of the Samaritans from the well or torrent of the waters of the unbelievers, which do not relieve the thirst of the dropsical, but irritate it.

Tales equidem hortum conclusum, cui non communicat alienus, ubi fons est, et puteum aquarum viventium deserentes, ac fodientes sibi cisternas, quae aquam non praevalent continere, quasi non invenientes pascua fastidito manna, dum suspirant ad Aegypti olera et pepones, currunt ad scientias lucratives, statuentes in terram suos oculos declinare. Ut igitur per increpationes validas tanquam per patris verbera filii aberrantes ad matris ubera revocati veluti pulli aquilarum queant expeditius advolare, ac inoffense atque libentius velint et valeant currere in odorem flagrantis gratiae Iesu Christi ad hauriendum aquas vivas in gaudio de fontibus Salvatoris, quosdam obices amovere cupimus huic itineri obsistentes, et necessaria quaedam annectere his, quae ab antecessoribus nostris edita sunt ab olim ad propagationem propaginis vitae verae.] Quum itaque de singulis provinciis puellae speciosae, ac virgines pro rege Assuero, qui beatitudo dicitur, per ancillas quaeri debeant, et adduci ad arcem et moenia civitatis, et per manum Aggei mundum muliebrem accipere, necessariorum videlicet fulcimenta, Volumus et mandamus, ut statutum, [editum] in concilio generali de magistris theologis per singulas metropoles statuendis, inviolabiliter observetur, statuentes insuper de consilio fratrum nostrorum, ac districte praecipiendo mandantes, ut, quia super hoc propter raritatem magistrorum se possent forsitan aliqui excusare, ab ecclesiarum praelatis et capitulis ad theologicae professionis studium aliqui docibiles destinentur, qui, quum docti fuerint, in Dei ecclesia velut splendor fulgeant firmamenti, ex quibus postmodum copia possit haberi doctorum, qui, velut stellae, in perpetuas aeternitates mansuri ad iustitiam valeant plurimos erudire, quibus, si proprii proventus ecclesiastici non sufficiunt, praedicti necessaria subministrent. Docentes vero in theologica facultate, dum in scholis docuerint, et studentes in ipsa integre per annos quinque, percipiant de licentia sedis apostolicae proventus praebendarum et beneficiorum suorum, non obstante aliqua alia consuetudine vel statuto, quum denario fraudari non debeant in vinea Domini operantes.

Such people indeed the enclosed garden, to which not does the outsider share, where the spring is, and the well of living waters, abandoning, and digging for themselves cisterns which are not able to contain water, as if not finding pastures, with the manna made loath, while they sigh for Egypt’s pot-herbs and melons, they run to lucrative knowledges, setting their eyes to decline toward the earth. Therefore, that through strong rebukes, as by a father’s lashes, the erring sons, recalled to the mother’s breasts, like eaglets may be able more readily to fly up, and without stumbling and more willingly may be willing and be able to run in the odor of the flaming grace of Jesus Christ to draw living waters with joy from the fountains of the Savior, we desire to remove certain obstacles opposing this journey, and to annex certain necessities to those things which by our predecessors were issued of old for the propagation of the offspring of the true life.] Accordingly, since from each province fair girls and virgins for King Ahasuerus, who is called beatitude, ought to be sought by the handmaids, and to be led to the citadel and the walls of the city, and by the hand of Hegai to receive the women’s adornment, that is, the supports of necessities, We will and we command that the statute, [issued] in the general council concerning masters of theology to be appointed through the several metropolises, be inviolably observed, decreeing in addition by the counsel of our brethren, and strictly mandating, that, because over this, on account of the rarity of masters, some perhaps might be able to excuse themselves, from the prelates of the churches and the chapters some teachable persons be designated to the study of the theological profession, who, when they shall have been taught, may shine in the Church of God like the splendor of the firmament, from whom thereafter a supply may be had of doctors, who, like stars, destined to remain into perpetual eternities, may be able to instruct very many unto justice; for whom, if their own ecclesiastical revenues do not suffice, the aforesaid should supply the necessities. But those teaching in the theological faculty, while they shall have taught in the schools, and those studying in it fully for five years, shall receive, by the license of the Apostolic See, the revenues of their prebends and benefices, notwithstanding any other custom or statute, since those laboring in the vineyard of the Lord ought not to be defrauded of a denarius.

Hoc autem inconcusse volumus observari, firmiter disponentes, quod feriantur poena debita transgressores. [Sane licet etc. (cf. c.10.Ne cler. vel mon. III.

However, we wish this to be observed unshakenly, firmly ordaining that transgressors be struck with the due penalty. [Indeed although etc. (cf. ch.10.Let not clerics or monks 3.

50.)Dat. Viterbii VII. Kal.

50.)Given at Viterbo 7th before the Kalends.

Dec. Pont. nostri Ao. IV. 1219.]

Dec. in the 4th year of our pontificate. 1219.]

TITULUS VI. DE IUDAEIS, SARRACENIS, ET EORUM SERVIS.

TITLE 6. ON THE JEWS, THE SARACENS, AND THEIR SERVANTS.

CAP. I. Si servus, a Iudaeo emptus, causa mercimonii factus est vel fieri desiderat Christianus, pro XII. solidis redimitur.

CHAPTER 1. If a slave, bought by a Jew for the sake of merchandise, has become or desires to become a Christian, he is redeemed for 12 solidi.

Ex concilio Matensi.

From the Council of Mâcon.

Praesenti concilio Deo auctore sancimus, ut nullum Christianum mancipium Iudaeo deinceps serviat, sed datis XII. solidis pro quolibet bono mancipio, ipsum mancipium quicunque Christianorum, seu ad ingenuitatem seu ad servitium, licentiam habeat redimendi. Et si Christianus fieri desiderat, et non permittitur, idem fiat, quia nefas est quem Christus Dominus redemit blasphemum Christi in servitutis vinculis detinere.

In the present council, with God as author, we sanction that no Christian slave shall serve a Jew henceforth, but, 12 solidi being given for each good slave, that same slave any one of the Christians, whether into freeborn status or into servitude, shall have license to redeem. And if he desires to become a Christian, and it is not permitted, let the same be done, because it is impious to detain in the bonds of servitude, a blasphemer of Christ, the one whom Christ the Lord has redeemed.

CAP. II. - Iudaeus Christianum in servum habere non potest, in adscriptitium vero potest.

CHAPTER 2. - A Jew cannot have a Christian as a slave, but as an adscriptitius he can.

Gregorius Episcopo Lucensi.

Gregory to the Bishop of Lucca.

Multorum ad nos [relatione pervenit, a Iudaeis, in Lunensi civitate degentibus, in servitium Christiana detineri mancipia. Quae res nobis tanto visa est asperior, quanto a fraternitate tua patientia operosior. Oportebat quippe te respectu loci tui, atque Christianae religionis intuitu, nullam relinquere occasionem, ut superstitioni Iudaicae simplices animae non tam suasionibus, quam potestatis iure quodammodo deservirent.

Of many to us [by report it has come, from Jews, dwelling in the city of Luna, that Christian mancipia are held in servitude. Which matter seemed to us the more harsh, the more byyour fraternity a more industrious patience. It was fitting indeed for you, with respect toyour place, and with the view of the Christian religion, to leave nooccasion, so that to the Jewish superstition simple souls should not so much by persuasions as by a certain right of power be made to serve.

Quamobrem hortamur fraternitatem tuam, ut secundum piissima rum legum tramitem, ] Nulli Iudaeo liceat Christianum man cipium in suo dominio retinere: sed, si qui apud eos inveniuntur, libertas eis [tuitionis auxilio ex legum sanctione] servetur. Hi vero, qui in possessionibus eorum sunt, licet [et] ipsi legum districtione sint liberi, tamen, quia colendis terris eorum diutius adhaeserunt, utpote conditione loci debentes, ad colenda rura remaneant, consuetas pensiones praedictis viris praebentes. Cuncta etiam, quae de colonis vel originariis iura praecipiunt, peragant, et nihil eis extra hoc oneris [amplius] indicatur.

Wherefore we exhort your fraternity, that according to the course of the most pious laws, ] Let it be permitted to no Jew to retain a Christian slave in his dominion: but, if any are found among them, let liberty for them [by the aid of protection from the sanction of the laws] be preserved. Those indeed who are on their properties, although [and] themselves by the stringency of the laws are free, nevertheless, because they have adhered longer to the cultivating of their lands, as owing by the condition of the place, let them remain to cultivate the fields, offering the customary rents to the aforesaid men. All also, which the laws prescribe concerning coloni or originaries, let them carry out, and nothing of burden beyond this [more] is indicated for them.

Quodsi quisquam Iudaeorum aliquem de his vel ad alium transferre locum, vel ad aliud obsequium retinere voluerit: ipse sibi imputet, qui ius colonarium temeritate sua, et ius dominii sibi iuris severitate damnavit. [In his ergo omnibus ita te volumus sollerter impendi etc. ] CAP. III.

But if any one of the Jews should wish to transfer any of these to another place, or to retain them for another service: let him charge it to himself, who has condemned, for himself, the colonary right by rashness his own, and the right of dominion by the severity of the law. [In these therefore in all things we wish you to be thus skillfully employed, etc. ] CHAPTER 3.

Iudaei antiquas synagogas retinere possunt, novas exigere non possunt. -

Jews can retain ancient synagogues; they cannot erect new ones. -

Idem Genuensi Episcopo.

The same to the Bishop of Genoa.

Iudaei de civitate [ - vestra huc venientes questi nobis sunt, quod synagogam eorum, quae Caralis sita est, Petrus, qui ex - eorum superstitione ad Christianae fidei cultum Deo volente perductus est, adhibitis sibi quibusdam indisciplinatis, sequenti die baptismatis sui, hoc est dominico in ipsa festivitate paschali, cum gravi scandalo sine vestra occupaverit voluntate; atque imaginem illic genitricis Dei Dominique nostri, et venerandam crucem, et birrum album, quo de fonte resurgens indutus fuerat, posuisset. De qua re et filiorum nostrorum Eupaterii gloriosi magistri militum, atque magnifici pii in Domino praesidis, aliorumque nobilium civitatis vestrae ad nos haec eadem scripta attestantia incurrerunt. Qui etiam adiecerunt, a vobis hoc praesensum, et praedictum Petrum, ne hoc auderet, fuisse prohibitum.

Jews from the city [ - your own, coming hither, have complained to us, that their synagogue, which is situated at Caralis, Peter, who from - their superstition to the cult of the Christian faith, God willing, throughhe has been led, having taken to himself certain undisciplined men, on the day following his baptism, that is, on the Lord’s day in the very Paschal festivity, with grave scandal, without your consent he seized; and that an image there of the Mother of God and of our Lord, and the venerable cross, and the white birrus, with which, rising from the font, he had been clothed, he set. Concerning which matter also from our sons Eupaterius, the glorious magister militum, and the magnificent, pious-in-the-Lord praeses, and from other nobles of your city, writings attesting these same things have come to us, have come to hand. They also added that this had been foreseen by you, and that the aforesaid Peter had been prohibited, lest he should dare this.

Quod - cognoscentes omnino laudavimus, quia, sicut revera bonum decuit sacerdotem, nil fieri, unde iusta esset reprehensio, voluistis. Sed quia ] per hoc, quod minime vos [ in ] his, quae prave acta sunt, miscuistis, displicere vobis quod factum est demonstrastis, [considerantes hac de re vestrae voluntatis intentum, ac magis iudicium, his hortamur, affatibus, ut sublata exinde cum ea, qua dignum est, veneratione imagine atque cruce, debeatis quod - violenter ablatum est reformare, quia] Sicut legalis diffinitio Iudaeos novas non patitur erigere synagogas: ita [quoque] eos sine inquietudine veteres habere permittit. [Ne ergo supradictus Petrus vel alii etc.]

Which - recognizing this we altogether praised, because, just as it truly befitted a good priest, you willed that nothing be done whence there would be just reprehension. But because ] through this, that you did not at all [ in ] those things which were done perversely, involve yourselves, you have shown that what was done displeases you, [considering in this matter the aim of your will, and rather your judgment, we exhort, with these speeches, that, the image and the cross being removed from there with that veneration with which it is worthy, you ought to restore what - was violently taken away, because] Just as the legal definition does not suffer the Jews to erect new synagogues: so [also] it permits them to have the old ones without disquiet. [Lest therefore the aforesaid Peter or others etc.]

CAP. IV. In die Veneris sancto non licet Iudaeis tenere ostia vel fenestras apertas.

CHAPTER 4. On Good Friday it is not permitted for the Jews to keep doors or windows open.

Alexander III. Quia super his, unde nos in literis tuis de Iudaeis scripsisti, certum canonem non habemus, fraternitati tuae significatione praesentium intimamus, quod clero tuo in unum pariter convocato, Generaliter tam nostra quam tua auctoritate - interdicas, ut Iudaei ostia vel fenestras in die Parasceues aperta non habeant, sed clausa teneant tota die. Manci pia quoque Christiana nulla cum eis habitare permittas, sed - generaliter cunctis edicas, ne aliquis Christianorum in eorum servitio audeat commorari, ne forte ex ipsorum conversatione ad Iudaismi perfidiam convertantur. - [ De terris vero etc. - ( - cf. c.16.de decim.

Alexander 3. Because concerning these matters, about which you wrote to us in your letters regarding the Jews, we do not have a certain canon, we intimate to your fraternity by the signification of these presents, that, your clergy likewise summoned together as one, Generally, by both our authority and yours, - you are to forbid that the Jews have doors or windows open on the Day of Preparation (Good Friday), but keep them closed the whole day. Likewise, permit no Christian slaves to dwell with them, but - generally proclaim to all, that none of the Christians dare to remain in their service, lest perhaps from their conversation they be converted tothe perfidy of Judaism. - [ But concerning the lands, etc. - ( - cf. ch.16.on tithes.

III. 30.)]

3. 30.)]

CAP. V. Excommunicari debent Christiani, qui in domo serviunt Iudaeis, vel - Sarracenis sive paganis. Et principes saeculares excommunicari debent, qui Iudaeos baptizatos suis bonis spoliare praesumunt.

CHAPTER 5. Christians ought to be excommunicated who serve in the household of Jews, or - of Saracens or pagans. And secular princes ought to be excommunicated, who presume to despoil baptized Jews of their goods.

Idem ex concilio Lateranensi. Iudaei sive Sarraceni neque sub alendorum puerorum suoram obtentu, nec pro servitio vel alia qualibet causa Christiana mancipia in domibus suis permittantur habere. Excommunicentur autem qui cum eis praesumpserint habitare.

The same from the Lateran Council. Let Jews or Saracens, neither under the pretext of sustaining their own children, nor for service or for any other cause, be permitted to have Christian slaves in their houses. But let those be excommunicated who presume to dwell with them.

(Et infra: cf. c.21.de testib. II.20.) Si qui praeterea Deo inspirante ad fidem se converterint Christianam, a possessionibus suis nullatenus excludantur, quum melioris conditionis ad fidem conversos esse oporteat, quam, antequam fidem susceperint, habebantur. Si autem secus fuerit factum, principibus seu potestatibus eorundem locorum iniungimus sub poena excommunicationis, ut portionem hereditatis suae et bonorum suorum ex integro e is faciant exhiberi.

(And below: cf. ch.21.on witnesses 2.20.) If any, moreover, with God inspiring, should convert to the Christian faith, let them by no means be excluded from their possessions, since it is fitting that those converted to the faith be of a better condition than they were held to be before they received the faith. But if it shall have been done otherwise, we enjoin upon the princes or authorities of those places, under the penalty of excommunication, that they cause the portion of their inheritance and of their goods to be fully restored to them.

CAP. VI. Christiani, deferentes Sarracenis merces prohibitas, vel in ipsorum navibus navigantes, excommunicandi sunt, et rebus eorum privandi, et efficiuntur capientium servi.

CHAPTER 6. Christians, delivering to the Saracens prohibited merchandises, or in their ships sailing, are to be excommunicated, and deprived of their goods, and are made the captors' slaves.

Idem in eodem.

The same in the same.

Ita quorundam animos occupavit saeva cupiditas, ut, qui gloriantur nomine Christiano Sarracenis arma, ferrum et ligamina deferant galearum, et pares aut etiam superiores in malitia fiant illis, dum ad impugnandos Christianos arma eis et necessaria subministrant. Sunt etiam, qui pro cupiditate sua in galeis et piraticis Sarra cenorum navibus regimen et curam gubernationis exerceant. Tales igitur, ab ecclesiastica communione prae cisos, et excommunicationi pro sua iniquitate subiectos, et rerum suarum per principes [saeculi] catholicos et consules civitatum privatione mulctari, et capientium fieri servos, si capti fuerint, censemus.

Thus a savage cupidity has occupied the minds of certain men, such that, those who glory in the Christian name carry to the Saracens arms, iron, and the ligatures of helmets, and become equal to or even superior to them in malice, while, for the assailing of Christians, they supply them with arms and necessaries. There are also those who, for their own cupidity, exercise the regimen and the care of gubernation in the galleys and piratic ships of the Saracens. Such men, therefore, cut off from ecclesiastical communion, and subjected to excommunication for their iniquity, and to be mulcted with privation of their goods by the Catholic princes [of the age] and the consuls of the cities, and to become the slaves of the captors, if they should be captured, we judge.

Praecipimus etiam, ut per ecclesias maritimarum urbium crebra et solennis in eos excommunicatio proferatur. Excommunicationis quoque etc. (cf. c.3.de rapt. V.17.)

We also prescribe that through the churches of the maritime cities a frequent and solemn excommunication be pronounced against them. Of excommunication as well, etc. (cf. c.3.on abduction 5.17.)

CAP. VII. - Iudaei veteres synagogas in priorem statum reformare possunt; de novo exigere non possunt.

CHAPTER 7. - Jews can re-form old synagogues into their prior state; they cannot erect anew.

Idem.

The same.

Consuluit (Et infra: [cf. c.29.de app. II.28.]) Iudaeosetiam de novo construere synagogas, ubi eas non habuerunt, pati non debes. Verum, si antiquae corruerint, vel ruinam minantur, ut eas reaedificent, potest aequanimiter tolerari, non autem, ut eas exaltent, aut ampliores aut pretiosiores faciant, quam antea fuisse noscuntur; qui utique hoc pro magno debent habere, quod in veteribus synagogis et suis observantiis tolerantur.

He consulted (And below: [cf. c.29.de app.2. 28.]) that you ought not to allow the Jewsalso to build synagogues anew where they have not had them. But, if the ancient ones have collapsed, or threaten ruin, that they rebuild them can be borne with equanimity; not, however, that they raise them up, or make them larger or more precious than they are known to have been before; who in any case ought to hold it as a great thing, that in their old synagogues and in their own observances they are tolerated.

CAP. VIII.

CHAPTER 8.

In familiari servitio Iudaeorum Christiani esse non debent.

Christians ought not to be in the household service of Jews.

Idem.

The same.

Ad haec praesentium auctoritate mandamus atque praecipimus, quatenus omnibus Christianis, qui sunt in iurisdictione vestra, penitus interdicatis, et, si necesse fuerit, districtione ecclesiastica compellatis eosdem, ne ipsi Iudaeorum servitio se assidue pro aliqua mercede exponant; quod etiam obstetricibus et nutricibus eorum prohibere curetis, ne infantes Iudaeorum in eorundem domibus nutrire praesumant, quoniam Iudaeorum mores et nostri in nullo concordant, et ipsi de facili ob continuam conver - sationem et assiduam familiaritatem, instigante humani generis inimico, ad suam superstitionem et perfidiam simplicium animos inclinarent. [Praeterea etc. cf. c.7.de usur.

To these things by the authority of these presents we mandate and prescribe, so that you utterly interdict all Christians who are in your jurisdiction, and, if it shall be necessary, compel the same by ecclesiastical constraint, that they themselves do not assiduously expose themselves to the service of Jews for any wage; which also see that you prohibit to their midwives and nurses, lest they presume to nourish the infants of the Jews in those same houses, since the manners of the Jews and ours agree in nothing, and they themselves, easily, on account of continual conver - sation and assiduous familiarity, with the enemy of the human race instigating, would incline the minds of the simple to their superstition and perfidy. [Moreover etc. cf. ch.7.on usury.

V. 19.]

5. 19.]

CAP. IX.

CHAPTER 9.

Iudaei inviti non sunt baptizandi, nec ad hoc cogendi, nec sine iudicio puniendi, aut rebus suis spoliandi, vel in suis festivitatibus molestandi, nec ipsorum coemeteria violanda, aut eorum corpora exhumanda.

Jews are not to be baptized against their will, nor compelled to this, nor punished without judgment, or despoiled of their property, or molested on their own festivals, nor are their cemeteries to be violated, or their bodies to be exhumed.

Clemens III. Sicut Iudaei non debent sine licentia in synagogis ultra, quem in lege permissum est, praesumere ita in his, quae eis concessa sunt, nullum debent praeiudicium sustinere. Nos ergo, quum, in sua magis velint duritia permanere, quam Prophetarum verba et suarum scripturarum arcana cognoscere, atque Christianae fidei et salutis notitiam habere, tamen, quia defensionem nostram et auxilium postulant, ex Christianae pietatis mansuetudine et praedecessorum nostrorum felicis memoriae Calixti, Eugenii [et Alexandri] Romanorum Pontificum vestigiis inhaerentes ipsorum petitiones admittimus, eisque protectionis nostrae clypeum indulgemus. Statuimus enim, ut nullus Christianus invitos vel nolentes Iudaeos ad baptismum [per violentiam] venire compellat.

Clement III. Just as the Jews ought not, without license, in synagogues to presume beyond what in the Law is permitted, so in those things which have been conceded to them they ought to endure no prejudice. We therefore, since they wish rather to remain in their own hardness than Prophets’ words and the arcana of their own scriptures to know, and to have knowledge of the Christian faith and salvation; yet, because they demand our defense and help, out of the mildness of Christian piety and adhering to the footsteps of our predecessors of happy memory, Calixtus, Eugenius [and Alexander] Roman Pontiffs, we admit their petitions, and to them we bestow the shield of our protection. We decree indeed, that no Christian compel Jews unwilling or refusing to come to baptism [by violence].

Si quis autem ad Christianos causa fidei confugerit, postquam voluntas eius fuerit patefacta, Christianus absque calumnia efficiatur; quippe Christi fidem habere non creditur, qui ad Christianorum baptismum non spontaneus, sed invitus cogitur pervenire. Nullus etiam Christianus eorum quemlibet sine iudicio terrenae potestatis vel occidere, vel vulnerare, vel suas illis pecunias auferre praesumat, aut bonas, quas hac tenus [ in ea, in qua habitant, regione ] habuerunt, consuetudines immutare, praesertim in festivitatum suarum celebratione quisquam fustibus vel lapidibus eos nullatenus perturbet. Neque aliquis ab eis coacta servitia exigat, nisi ea, quae ipsi tempore praeterito facere consueverunt.

But if anyone has fled for refuge to the Christians for the cause of faith, after his will has been made manifest, let him become a Christian without calumny; indeed, he is not believed to have the faith of Christ who is compelled to come to the baptism of the Christians not spontaneous but unwilling. Let no Christian presume either to kill or to wound any of them without the judgment of earthly power, or to take away their monies from them, or to change the good customs which thus far [ in the region in which they dwell ] they have had; especially, in the celebration of their festivities let no one by clubs or stones in any wise disturb them. Nor let anyone exact forced services from them, except those which they themselves in time past have been accustomed to perform.

Ad hoc malorum hominum pravitati et avaritiae obviantes, decernimus, ut nemo coemeterium Iudaeorum mutilare aut invadere audeat, sive obtentu pecuniae corpora humata effodere. Si quis autem huiusmodi decreti tenore cognito [temere,] quod absit, contraire prae sumpserit, honoris et officii sui periculum patiatur, aut excommunicationis sententia plectatur, nisi praesumptionem suam digna satisfactione correxerit.

To this end, confronting the depravity and avarice of evil men, we decree that no one dare to mutilate or invade the cemetery of the Jews, or, under the pretext of money, to exhume interred bodies. But if anyone, the tenor of this decree having been made known, [rashly,] God forbid, should presume to contravene it, let him undergo the peril of his honor and office, or be punished by the sentence of excommunication, unless he corrects his presumption by worthy satisfaction.

CAP. X. - Ponit duas indulgentias illorum, qui paganis praedicant. -

CHAPTER 10. - He sets forth two indulgences for those who preach to pagans. -

.5 Idem. .5

.5 The same. .5

Quam sit laudabile (Et infra:) Tuis, frater episcope, petionibus annuentes, tibi tuisque sociis, quum ad praedicandam Christi fidem paganis exibitis, apostolica au ctoritate concedimus, ut vobis his cibis cum modestia et gratiarum actione, servata temporum qualitate iuxta canonicas sanctiones, uti liceat, qui vobis ab ipsis infidelibus apponuntur. Insuper indulgemus, ut quicunque religiosi seu clerici, idonei ad annunciandum gentibus evangelicam veritatem, requisita et habita praelatorum suorum licentia, tibi voluerint adhaerere, id absque contradictione qualibet liberam exsequendi habeant auctoritate apostolica facultatem.

How praiseworthy it is (And below:) Assenting to your petitions, brother bishop, we grant to you and to your companions, when you go out to preach the faith of Christ to the pagans, by apostolic au thority, that it may be permitted to you to use these foods, with modesty and thanksgiving, the quality of the times being observed according to the canonical sanctions, which are set before you by those same unbelievers. Moreover, we indulge that whatever religious or clerics, fit for announcing to the nations the evangelical truth, having sought and obtained the license of their prelates, shall have wished to adhere to you, may have, without any contradiction, the free faculty of carrying this out by apostolic authority.

CAP. XI. Pro redimendis captivis licet ire Alexandriam iurantibus, quod nihil deferent auxilii seu subsidii extra redemptionis articulum. Portans vel mittens etiam post treugas merces prohibitas, excommunicatus est, et pacis appellatione non veniunt treugae.

CHAPTER 11. For redeeming captives it is permitted to go to Alexandria for those swearing that they will bring nothing of aid or subsidy beyond the article of redemption. Anyone carrying or sending prohibited merchandise, even after truces, is excommunicated; and under the appellation of peace, truces are not included.

Idem.

The same.

Significavit nobis tua fraternitas, quomodo aliqui civium tuorum in Alexandriam valeant proficisci pro recuperandis concivibus suis, qui illic in captivitate tenentur. Hoc arbitramur licite posse fieri, dummodo nihil in mercibus suis vel alio modo secum illuc deferant, unde possit Sarracenis, excepto redemptionis articulo, aliquod commodum aut subsidium provenire, quod etiam coram te prius iuramento firmabunt. Illi quoque qui post treugam in transmarinis partibus factam cum commercio Alexandriam adiverint, si tulerint merces prohibitas causa lucrandi, excommunicationis vinculum non evadunt, sicut nec illi, qui, in personis propriis non euntes, merces eis per nuncios destinarunt.

Your fraternity has signified to us how some of your citizens are able to set out to Alexandria for the recovering of their fellow-citizens, who are held there in captivity. This we judge can licitly be done, provided that they carry nothing in their merchandise or in any other way with them thither, whence some advantage or subsidy might accrue to the Saracens, the article of redemption excepted—which also they shall first ratify by oath before you. Those likewise who, after the truce made in the transmarine parts, have gone to Alexandria with commerce, if they have borne prohibited wares for the sake of gain, do not evade the bond of excommunication, just as neither do those who, not going in their own persons, have consigned merchandise to them through envoys.

Ad ultimum illos, qui iuraverunt, se amplius in terram Sa.rracenorum cum mercibus non ituros, nisi pax esset inter Christianos et ipsos, et post treugam factam venerunt illuc, conditio illa de pace aut treuga habenda ab excommunicationis vinculo non absolvit.

Finally, those who swore that they would no longer go into the land of the Saracens with merchandise, unless there were peace between the Christians and them, and who, after a truce was made, went thither—the condition regarding peace or the having of a truce does not absolve them from the bond of excommunication.

CAP. XII. Excommunicati sunt, qui cum Sarracenis tempore guerrae aliquod habent commercium, vel eis praestant subsidium.

CHAPTER 12. Excommunicated are those who have any commerce with the Saracens in time of war, or furnish them subsidy.

Idem.

The same.

Quod olim praeceptum fuit (Et infra:) Sane, licet hoc fuerit in concilio Lateranensi districte inhibitum, nos tamen de consilio fratrum nostrorum omnes illos excommunicationi supponimus, qui iam amplius cum Sarracenis mercimonium habuerint, vel per se vel per alios navibus, seu quocunque alio ingenio, eis aliqua rerum subsidia seu consilia, quamdiu inter nos et illos guerra duraverit, duxerint impendenda. Vestrae igitur discretioni mandamus atque districte praecipimus, quatenus nec per vos, nec per vestras naves, nec alio quocunque modo aut ingenio, eis mercimonia, consilia vel alia subsidia transmittatis, ne, si forte aliqui in sua malitia indurati secus agere praesumpserint, non solum ipso iure incidant in excommunicationem illam, verum etiam illi iram Dei viventis incurrant.

What was once prescribed (And below:) Indeed, although this was strictly inhibited in the Lateran Council, nevertheless we, by the counsel of our brethren, subject to excommunication all those who henceforth shall have had commerce with the Saracens, or who, either by themselves or by others, by ships, or by whatever other contrivance, shall have deemed that any subsidies of goods or counsels ought to be furnished to them, as long as war shall endure between us and them. To your discretion therefore we command and strictly enjoin, that neither by yourselves, nor by your ships, nor by any other way or contrivance, you transmit to them merchandises, counsels, or other subsidies, lest, if perhaps some, hardened in their malice, should presume to act otherwise, they may not only by the law itself fall into that excommunication, but also those incur the wrath of the living God.

CAP. XIII. Iudaei nutrices vel servientes Christianos habere non debent; contra facientibus interdicitur Christianorum commercium.

CHAPTER 13. Jews ought not to have Christian wet nurses or servants; for those acting contrary, the commerce of Christians is interdicted.

Innocentius III. Archiepiscopo Senonensi et Episcopo ParisiensI. Etsi Iudaeos, quos propria culpa submisit perpetuae servituti, quum Dominum crucifixerint, quem sui prophetae praedixerunt ad redemptionem Israel in carne venturum, pietas Christiana receptet, et sustineat cohabitationem illorum, quos etiam propter eorum perfidiam Sarraceni, qui fidem catholicam persequuntur, nec credunt in crucifixum ab illis, sustinere non possunt, sed potius a suis finibus expulerunt, in nos vehementius exclamantes, eo, quod sustineantur a nobis, qui ab ipso crucis patibulo condemnatum Redemptorem nostrum veraciter confitemur, ingrati tamen nobis esse non debent, ut reddant Christianis pro gratia contumeliam et de familiaritate contemptum, qui, tanquam misericorditer in nostram familiaritatem admissi, nobis illam retributionem impendunt, quam, iuxta vulgare proverbium, mus in pera, serpens in gremio, et ignis in sinu suis consueverunt hospitibus exhibere.

Innocent III. To the Archbishop of Sens and the Bishop of Paris. Although the Jews, whom their own fault has sent down to perpetual servitude, since they crucified the Lord, whom their own prophets foretold would come in the flesh for the redemption of Israel, Christian piety receives, and endures their cohabitation, whom even on account of their perfidy the Saracens, who persecute the Catholic faith and do not believe in the One crucified by them, are unable to endure, but rather have expelled from their borders, crying out more vehemently against us, for this reason, that they are tolerated by us, we who truly confess our Redeemer condemned on the gibbet of the Cross; nevertheless they ought not to be ungrateful to us, so as to render to Christians insult in return for favor and contempt for familiarity—who, as though mercifully admitted into our familiarity, pay back to us that recompense which, according to the vulgar proverb, the mouse in the pouch, the serpent in the lap, and the fire in the bosom are accustomed to show to their hosts.

Accepimus autem, quod Iudaei faciunt Christianas filiorum suorum nutrices, et, quod non tantum dicere, sed etiam nefandum est cogitare, quum in die Resurrectionis dominicae illas recipere corpus et sanguinem Iesu Christi contingit, per triduum, antequam eos lactent, lac effundere faciunt in latrinam. Alia insuper contra fidem catholicam detestabilia et inaudita committunt, propter quae fidelibus est verendum, ne divinam indignationem incurrant, quum eos perpetrare patiuntur indigne quae fidei nostrae confusionem inducunt. Rogavimus igitur carissimum in Christo filium nostrum Philippum regem Francorum illustrem, mandavimus etiam nobili viro M. duci Burgundiae, et comitissae Trecensi, ut taliter reprimant Iudaeorum excessus, ne cervicem, perpetuae servitutis iugo submissam, praesumant erigere contra reverentiam fidei Christianae. Inhibemus ergo districte, ne de cetero nutrices vel servientes habeant Christianos, ne filii liberae filiis famulentur ancillae, sed tanquam servi a Domino reprobati, in cuius mortem nequiter coniurarunt, se saltem per effectum operis recognoscant servos illorum, quos Christi mors liberos, et illos servos effecit.

We have received, moreover, that the Jews make Christian women nurses of their sons, and—which it is not only shameful to say, but even nefarious to think—when on the day of the Lord’s Resurrection it befalls that they receive the body and blood of Jesus Christ, for three days, before they suckle them, they make them pour out the milk into the latrine. Moreover, they commit other detestable and unheard-of things against the catholic faith, on account of which it is to be feared by the faithful, lest they incur divine indignation, since they suffer them to perpetrate unworthily the things which bring confusion upon our faith. We have therefore besought our dearest son in Christ, Philip, the illustrious king of the Franks; we have also commanded the noble man M., duke of Burgundy, and the countess of Troyes, that they so repress the excesses of the Jews, lest they presume to raise the neck, submitted to the yoke of perpetual servitude, against the reverence of the Christian faith. We therefore strictly inhibit that henceforth they have Christians as nurses or attendants, lest the sons of the freewoman be made to serve the sons of the handmaid, but, as servants reprobated by the Lord—in whose death they wickedly conspired—let them at least by the effect of the deed recognize themselves to be servants of those whom the death of Christ made free, and them slaves.

Qui quum iam coeperint rodere more muris, et pungere sicut serpens, verendum est, ne ignis, receptatus in sinu, corrosa consumat. Quocirca fraternitati vestrae per apostolica scripta mandamus, quatenus praedictum regem et alios ad hoc ex parte nostra ita diligenter monere ac efficaciter inducere procuretis, quod Iudaei perfidi de cetero nullatenus insolescant, sed sub timore servili praetendant semper verecundiam culpae suae, ac revereantur honorem fidei Christianae. Si vero Iudaei nutrices et servientes non dimiserint Christianos, vos, auctoritate nostra suffulti, sub excommunicationis poena inhibeatis districte omnibus Christianis, ne cum eis commercium aliquod audeant exercere. [Dat.

And since they have already begun to gnaw in the manner of mice, and to sting like a serpent, it is to be feared lest the fire, harbored in the bosom, consume what it has corroded. Wherefore we command your fraternity through apostolic writings, that you take care so diligently to admonish and effectively to induce the aforesaid king and others to this on our part, that the perfidious Jews henceforth by no means grow insolent, but, under servile fear, may always display the shame of their guilt, and may revere the honor of the Christian faith. But if indeed the Jews do not dismiss Christian wet-nurses and servants, you, supported by our authority, should strictly forbid, under penalty of excommunication, all Christians, that they not dare to conduct any commerce with them. [Given.

Id. Iul. 1205.]

15 July. 1205.]

CAP. XIV. Iudaeus, qui percusserit clericum, temporaliter punitur, et, si de facto puniri non potest, interdicitur sibi Christianorum commercium, donec satisfecerit iniuriam passo.

CHAPTER 14. A Jew who has struck a cleric is punished temporally, and, if he cannot be punished for the deed, commerce with Christians is interdicted to him, until he shall have satisfied the one who suffered the injury.

Idem.

The same.

Postulasti per sedem apostolicam edoceri, qualiter contra Iudaeum procedere debeas, qui manus iniecit in quendam clericum violentas. Ad quod fraternitati tuae breviter respondemus, quod, si dictus Iudaeus tuae iurisdictionis exsistit, ipsum poena pecuniaria punias, vel alia, secundum quod convenit, temporali, faciens laeso satisfactionem congruam exhiberi; alioquin eius dominum moneas et inducas, ut passo iniuriam et ecclesiae ab eo satisfieri faciat competenter. Quod si dominus eius id neglexerit adimplere, tu Christianis omnibus per censuram ecclesiasticam interdicas, ne cum ipso Iudaeo, antequam satisfaciat, praesumant commercia exercere.

You requested to be instructed through the apostolic see how you ought to proceed against a Jew who laid violent hands upon a certain cleric. To which we briefly respond to your fraternity, that, if the said Jew is of your jurisdiction, you should punish him with a pecuniary penalty, or another, as is appropriate, temporal one, having congruent satisfaction furnished to the injured party; otherwise you should admonish and induce his lord to cause competent satisfaction to be made by him to the one who suffered the injury and to the Church. But if his lord has neglected to fulfill this, you, through ecclesiastical censure, should interdict all Christians, lest they presume to exercise commerce with that Jew before he makes satisfaction.

Consequenter etc. Tertio quaesivisti etc. [cf. c.21.de regul. III.31.Dat.

Consequently etc. Thirdly you have asked etc. [cf. ch.21.on the Rule 3.31.Given.

Lat. VII. Id. Iun.

Lateran, June 7.

Pont. nostr. Ao. XV. 1212.]

Of our Pontificate, Year 15. 1212.]

CAP. XV. Iudaei et Sarraceni utriusque sexus debent in terris Christianorum uti habitu, per quem a Christianis discernantur, et in die Passionis Domini non debent in publicum progredi, nec in contumeliam Creatoris prosilire.

CHAPTER 15. Jews and Saracens of either sex ought, in the lands of Christians, to use a habit by which they may be distinguished from Christians, and on the day of the Lord’s Passion they ought not to go forth into public, nor burst out into insult against the Creator.

Idem in concilio generalI. In nonnullis provinciis a Christianis Iudaeos seu Sarracenos habitus distinguit diversitas; sed in quibusdam sic quaedam inolevit confusio, ut nulla differentia discernantur. Unde contingit interdum, quod per errorem Christiani Iudaeorum seu Sarracenorum, et Iudaei seu Sarraceni Christianorum mulieribus commiscentur.

The same in the general council. In several provinces, the diversity of habit distinguishes Jews or Saracens from Christians; but in some, such a confusion has grown up that they are discerned by no difference. Whence it sometimes happens that, through error, Christians are commingled with the women of Jews or Saracens, and Jews or Saracens with the women of Christians.

Ne igitur tam damnatae commixtionis excessus per velamen erroris huiusmodi ulterioris excusationis possint habere diffugium: statuimus, ut tales utriusque sexus in omni Christianorum provincia et omni tempore qualitate habitus publice ab aliis populis distinguantur, [quum etiam per Moysen hoc ipsum legatur eis iniunctum.] In diebus autem lamentationis et dominicae Passionis in publicum minime prodeant, eo, quod nonnulli ex ipsis talibus diebus, sicut accepimus, et ornatius non erubescunt incedere, ac Christianis, qui sacratissimae passionis memoriam exhibentes lamentationis signa praetendunt, illudere non formidant. Illud autem districtissime inhibemus, ne in contumeliam Creatoris prosilire aliquatenus praesumant. Et quoniam illius dissimulare non debemus opprobrium, qui probra nostra delevit: praecipimus praesumptores huiusmodi per principes saeculares condignae animadversionis adiectione compesci, ne crucifixum pro nobis aliquatenus blasphemare praesumant.

Therefore, lest the excesses of so damned a commixture may have a refuge of flight under the veil of such an error for ulterior excuse: we decree that such persons of either sex in every province of Christians and at every time be publicly distinguished from other peoples by the quality of their habit, [since also through Moses this very thing is read to have been enjoined upon them.] But on the days of lamentation and of the Lord’s Passion let them by no means go forth into public, for the reason that some of them on such days, as we have received, do not blush to go about more ornately, and do not fear to mock Christians, who, exhibiting the memory of the most sacred Passion, present signs of lamentation. But this we most strictly inhibit, that they presume in any measure to spring forth into contumely of the Creator. And since we ought not to dissemble the opprobrium of Him who effaced our reproaches: we command that presumers of this kind be restrained by secular princes with the addition of condign animadversion, lest they presume in any measure to blaspheme the One crucified for us.

CAP. XVI. Praeponens Iudaeum vel paganum publicis officiis, per concilium provinciale corripitur, et praeposito denegatur Christianorum commercium, donec deposuerit officium, et in usus Christianorum pauperum restituet inde quaesita secundum episcopi providentiam.

CHAPTER 16. One appointing a Jew or a pagan to public offices is corrected by the provincial council, and to the appointee the commerce of Christians is denied, until he has laid down the office, and he shall restitute therefrom what was acquired into the uses of the Christian poor, according to the bishop’s providence.

Idem in eodem.

The same in the same.

Quum sit nimis absurdum, ut blasphemus Christi in Christianos vim potestatis exerceat, quod super hoc Toletanum concilium provide statuit, nos propter transgressorum audaciam in hoc generali concilio innovamus, prohibentes, ne Iudaei publicis officiis praeferantur, quoniam sub tali praetextu Christianis plurimum sunt infesti. Si quis autem eis officium tale commiserit, per provinciale concilium, quod singulis annis praecipimus celebrari, monitione praemissa districtione, qua convenit, compescatur. Officiali vero huiusmodi tamdiu Christianorum communio in commerciis et aliis denegetur, donec in usus pauperum Christianorum secundum providentiam dioecesani episcopi convertatur quicquid fuerit a Christianis adeptus occasione officii sic suscepti, et officium cum pudore dimittat, quod irreverenter assumpsit.

Since it is exceedingly absurd that a blasphemer of Christ should exercise the force of authority over Christians, what the Toledan council prudently decreed on this matter we, on account of the boldness of transgressors, renew in this general council, forbidding that Jews be preferred to public offices, since under such a pretext they are very hostile to Christians. But if anyone shall have entrusted such an office to them, let him be restrained by the provincial council—which we prescribe to be held every year—after a warning has been given, with the severity that is fitting. Moreover, to an official of this kind let the communion of Christians in commerce and in other dealings be denied so long as whatever he has acquired from Christians on the occasion of the office thus undertaken shall be converted to the use of Christian poor, according to the providence of the diocesan bishop, and let him lay down with shame the office which he irreverently assumed.

Hoc idem extendimus ad paganos.

We extend the same to pagans.

CAP. XVII. Concilium generale repetit concilium Lateranense supra eod.

CHAPTER 17. The general council repeats the Lateran council above on the same matter.

Ita, et addit poenam satisfactionis, tempore absolutionis impendendam.

Thus, and he adds the penalty of satisfaction, to be exacted at the time of absolution.

Idem in eodem.

The same in the same.

Ad liberandam terram sanctam (Et infra:) Excommunicamus praeterea et anathematizamus illos falsos et impios Christianos, qui contra ipsum Christum et populum Christianum Sarracenis arma, ferrum et ligamina deferunt galearum; eos etiam, qui galeas eis vendunt vel naves, quique in piraticis Sarracenorum navibus curam gubernationis exercent, vel in machinis aut quibuslibet aliis aliquod eis impendunt consilium vel auxilium in dispendium terrae sanctae; ipsosque rerum suarum privatione mulctari, et capientium servos fore censemus, praecipientes, ut per omnes urbes maritimas diebus dominicis et festivis huiusmodi sententia publice innovetur. Et talibus gremium non aperiatur ecclesiae, nisi totum, quod ex commercio tam damnato perceperint, et tantundem de suo in subsidium terrae sanctae transmiserint, ut aequo iudicio in quo deliquerint puniantur. Quodsi forte solvendo non fuerint, sic alias reatus talium castigetur, quod in poena ipsorum aliis interdicatur audacia similia praesumendI.

To liberate the Holy Land (And below:) We furthermore excommunicate and anathematize those false and impious Christians who, against Christ himself and the Christian people, carry to the Saracens arms, iron, and the ligatures/rigging of galleys; those also who sell galleys or ships to them, and those who in the piratical ships of the Saracens exercise the care of governance, or who in engines or in any other things provide them any counsel or aid to the detriment of the Holy Land; and we judge that they be mulcted by deprivation of their goods, and be the slaves of their captors, ordering that through all maritime cities on Sundays and feast days this kind of sentence be publicly renewed. And for such persons the bosom of the Church shall not be opened, unless they shall have transmitted all that they have received from such damnable commerce, and as much again of their own, as a subsidy for the Holy Land, so that by equitable judgment they be punished in that wherein they have offended. But if perchance they are not solvent, let the guilt of such be otherwise chastised, so that, by their penalty, the audacity of presuming similar things is interdicted to others.

CAP. XVIII. Iudaei vel pagani publicis officiis praeficiendi non sunt, et, si eis regalia iura vendantur, ad ea colligenda praeficiendus est Christianus non suspectus.

CHAPTER 18. Jews or pagans are not to be set over public offices; and, if regal rights are sold to them, a Christian not suspect is to be appointed over the collection of the same.

Gregorius IX. Astoricensi et Lucensi Episcopis.

Gregory 9. To the Bishops of Astorga and Lugo.

Ex speciali, quem erga illustrem regem Portugalliae gerimus, caritatis affectu (Et infra:) Mandamus, quatenus regem ipsum sollicite inducatis, ne in officiis publicis Iudaeos Christianis praeficiat, sicut in generali concilio continetur, et, si forte reditus suos Iudaeis vendiderit vel paganis, Christianum tunc deputet de gravaminibus inferendis clericis et ecclesiis non suspectum, per quem Iudaei sive Sarraceni sine Christianorum iniuria iura regalia consequantur,

Out of the special affection of charity which we bear toward the illustrious king of Portugal, (And below:) We command that you diligently induce the king himself not to place Jews over Christians in public offices, as is contained in the general council; and, if by chance he has sold his revenues to Jews or to pagans, then let him appoint a Christian, not suspect, for imposing burdens upon clerics and churches, through whom the Jews or Saracens may obtain the royal rights (regalian rights) without injury to Christians,

CAP. XIX. Se ipsum summat.

CHAPTER 19. Let him sum himself up.

Idem.

The same.

Nulli Iudaeo baptizatum vel baptizari volentem emere liceat vel in suo servitio retinere. Quodsi quem, nondum ad fidem conversum, causa mercimonii emerit, et postmodum factus sit vel fieri desideret Christianus, datis pro eo XII. solidis ab illius servitio protinus subtrahatur.

Let no Jew be permitted to buy one who has been baptized or who wishes to be baptized, or to retain him in his service. But if he has bought someone, not yet converted to the faith, for the purpose of commerce, and afterward he has become, or desires to become, a Christian, upon 12. solidi being paid for him, let him be immediately withdrawn from that man’s service.

Si autem infra tres menses ipsum venalem non exposuerit, vel ad sibi serviendum emerit eundem, nec ipse vendere, nec alius audeat comparare, sed nullo dato pretio perducatur ad praemia libertatis.

But if within three months he has not put him up for sale, or has bought the same person to serve himself, neither may he himself sell nor may another dare to purchase; but, with no price given, let him be led to the rewards of liberty.

TITULUS VII. DE HAERETICIS.

TITLE 7. ON HERETICS.

CAP. I. Infidelis est, qui non habet certitudinem fidei, et infideli non est credendum in praeiudicium alterius.

CHAPTER 1. An infidel is one who does not have the certitude of faith, and an infidel is not to be believed to the prejudice of another.

Stephanus Papa omnibus Episcopis.

Pope Stephen to all Bishops.

Dubius in fide infidelis est, nec eis omnino credendum est, qui fidem veritatis ignorant, [nec rectae conversationis vitam ducunt etc.]

One doubtful in faith is an infidel, nor must any credence at all be given to those who are ignorant of the faith of truth, [nor do they lead a life of right conduct, etc.]

CAP. II. Errare in fide convincitur, qui alios errantes, quum potest, ab errore non revocat.

CHAPTER 2. He is convicted of erring in the faith who, when he can, does not recall others erring from error.

Leo Papa.

Pope Leo.

Qui alios, quum potest, ab errore non revocat, se ipsum errare demonstrat. [Dat. XII.

He who, when he can, does not call others back from error, shows himself to be erring. [Dated 12.

Kal. Aug. Calepio et Ardabure VV. CC. Coss. 447.]

Kalends of August. Calepius and Ardabur, most distinguished men, consuls. 447.]

CAP. III. Haereticus perseverans aeternaliter damnatur; cui nec prodest baptismus, nec eleemosyna, vel martyrium, vel aliud quodcunque bonum, quoad hoc, ut consequatur vitam aeternam.

CHAPTER 3. The heretic persevering is eternally damned; to whom neither baptism profits, nor alms (eleemosyne), nor martyrdom, nor any other whatsoever good, with respect to this: that he should obtain eternal life.

Augustinus de fide catholica.

Augustine on the Catholic Faith.

Firmissime tene et nullatenus dubites, omnem haereticum vel schismaticum, quamvis multas eleemosynas faciat, vel etiam pro Christo sanguinem fundat, cum diabolo et angelis eius aeterni ignis incendio participandum, nisi ante finem huius vitae catholicae fuerit incorporatus et redintegratus ecclesiae. (Et post pauca:) Omni enim homini, qui ecclesiae catholicae non tenet unitatem, neque baptismus, neque eleemosyna quantumlibet copiosa, neque mors pro nomine Christi suscepta proficere poterit ad salutem. 12.0 12.0 CAP.

Hold most firmly and in no way doubt, that every heretic or schismatic, although he do many alms, or even pour out blood for Christ, is to share with the devil and his angels in the conflagration of eternal fire, unless before the end of this life he shall have been incorporated into and reintegrated to the catholic Church. (And after a little:) For to every man who does not hold the unity of the catholic Church, neither baptism, nor alms however copious, nor a death undertaken for the name of Christ, will be able to profit unto salvation. 12.0 12.0 CAP.

IV. Damnato auctore damnantur eius scripturae et libri et opera.

4. With the author condemned, his writings and books and works are condemned.

Gregorius Anastasio Antiocheno.

Gregory to Anastasius the Antiochene.

Fraternitatis tuae (Et infra:) [Praeterea, dum de sanctorum conciliorum custodia tua fraternitas loqueretur, sanctam Ephesinam synodum primam se custodire professa est. Sed quia ex annotatione haeretici codicis, qui ad me ex regia urbe transmissus est, agnovi per hoc, quod quaedam capitula catholica cum haereticis fuerant reprehensa, quia quidam illam Ephesinam primam synodum in eadem urbe existimant, quae quondam ab haereticis traditur esse composita, omnino necesse est, ut caritas vestra eandem synodum apud S. Alexandrinam atque Antiochenam ecclesiam requirat, et qualiter in veritate habeatur inveniat; vel, si placet, hinc dirigimus, quae ab antiquitate servata in scriniis habemus.] Illa enim synodus, quae sub imagine primae Ephesinae facta est, quaedam in se oblata capitula asserit approbata, quae sunt Coelestii atque Pelagii praedicamenta. Et Quum Coelestinus atque Pelagius in Ephesina synodo sint damnati, quomodo poterunt illa capitula recipi, quorum damnantur auctores.

Of your fraternity (And below:) [Furthermore, while your fraternity was speaking about the custody of the holy councils, it professed that it keeps the first Ephesian synod. But because, from the annotation of a heretical codex, which was transmitted to me from the royal city, I recognized from this, that certain catholic chapters had been criticized together with heretical ones, since some suppose that that first Ephesian synod is that in the same city which is handed down as having been composed by heretics, it is altogether necessary that your charity inquire after that same synod at the holy Alexandrian and Antiochene Church, and find how it is held in truth; or, if it pleases, from here we dispatch what we have preserved from antiquity in the archives.] For that synod, which was made under the image of the first Ephesian, asserts that certain chapters presented to it were approved, which are the predications of Celestius and Pelagius. And When Celestius and Pelagius were condemned in the Ephesian synod, how can those chapters be received, whose authors are condemned.

CAP. V. Episcopus, instituens heredem haereticum consanguinem, vel extraneum, vel paganum, etiam post mortem excommunicatus nunciatur. H. d. secundum communem et veriorem intellectum, et, ut faciat ad tit., potest intelligi, quod ex hoc praesumatur haereticus.

CHAPTER 5. A bishop, appointing as heir a heretical kinsman, or an outsider, or a pagan, is declared excommunicated even after death. In this decree, according to the common and truer understanding, and, so that it may fit the title, it can be understood that from this he is presumed a heretic.

Ex concilio Africano.

From the African council.

Si quis episcopus heredes instituerit extraneos a consanguinitate sua, vel haereticos, etiam consanguineos, aut paganos pertulerit, saltem post mortem ei anathema dicatur, atque eius nomen inter Dei sacerdotes nullo modo recitetur. [Nec ezcusari possit, si intestatus decesserit etc.]

If any bishop shall have instituted as heirs outsiders from his consanguinity, or heretics, even kinsmen, or shall have transferred to pagans, at least after death let anathema be declared upon him, and let his name in no way be recited among the priests of God. [Nor can he be excused, if he has died intestate, etc.]

CAP. VI. Loquitur de eadem materia cum praecedenti, et extenditur, quod ibi dictum fuit de episcopo, ad presbyteros et alios clericos.

CHAPTER 6. It speaks of the same matter as the preceding, and what was said there about the bishop is extended to presbyters and other clerics.

Ex eodem.

From the same.

In eos, qui catholici Christiani non sunt, etiamsi consanguinei fuerint, per donationes rerum suarum episcopi vel presbyteri nihil conferant. Denique hoc, quod de episcopis et presbyteris dictum est, debet de reliquis quoque clericis exaudirI. CAP.

Upon those who are not Catholic Christians, even if they should be blood-relations, bishops or presbyters should confer nothing through donations of their goods. Finally, this which has been said about bishops and presbyters ought also to be heeded concerning the remaining clerics. CHAPTER.

VII. Christus fuit verus Deus et verus homo, sentiens oppositum haereticus est et excommunicatus.

7. Christ was true God and true man; whoever maintains the opposite is a heretic and excommunicated.

Alexander III. Remensi Archiepiscopo.

Alexander 3. To the Archbishop of Reims.

Quum Christus perfectus Deus et perfectus sit homo, mirum est, qua temeritate quisquam audet dicere, quod Christus non sit aliquid secundum quod homo. Ne autem tanta possit in ecclesia Dei suboriri abusio vel error induci, [fraternitati vestrae] per apostolica scripta Mandamus, quatenus convocatis magistris Parisiensium et Remensium et aliarum circumpositarum civitatum, auctoritate nostra sub anathemate interdicas, ne quis de cetero audeat dicere, Christum non esse aliquid secundum quod homo, quia, sicut Christus verus est Deus, ita verus est homo, ex anima rationali et humana carne subsistens. [Dat.

Since Christ is perfect God and perfect man, it is a wonder with what temerity anyone dares to say that Christ is not anything inasmuch as he is man. But lest so great an abuse be able to arise in the church of God or an error be introduced, [to your fraternity] through apostolic writings We command, to wit, that, the masters of Paris and of Reims and of the other surrounding cities having been convoked, by our authority you interdict under anathema, that no one henceforth dare to say that Christ is not anything inasmuch as he is man, because, just as Christ is true God, so he is true man, subsisting from a rational soul and human flesh. [Given.

Vestae XII. Kal. Maii. 1177.]

At Vestae, April 20. 1177.]

CAP. VIII. Haeretici, receptatores et fautores eorum excommunicati sunt, et decedentes in hoc peccato, in coemeterio ecclesiae sepeliri non debent, nec pro eis orarI.

CHAPTER 8. Heretics, their receivers and favorers are excommunicated, and those dying in this sin ought not to be buried in the cemetery of the church, nor ought prayers to be offered for them.

Ex concilio LateranensI. Sicut ait beatus Leo, licet ecclesiastica disciplina, sacerdotali contenta iudicio, cruentas effugiat ultiones: catholicorum tamen principum constitutionibus adiuvatur, ut saepe quaerant homines salutare remedium, dum corporale metuerint super se supplicium evenire. Ea propter, Quia in Vasconia, Albigesio et partibus Tolosanis, et aliis locis ita haereticorum, quos alii Catharos, alii Publicanos, alii Patarenos, et alii aliis nominibus vocant, invaluit damnanda perversitas, ut iam non in occulto, sicut alibi, nequitiam suam exerceant, sed errorem suum publice manifestent, et ad consensum suum simplices attrahant et infirmos, [et] eos, et defensores et receptatores eorum anathemati decernimus subiacere, et sub anathemate prohibemus, ne quis eos in domo vel in terra sua tenere vel fovere, aut negotiationem cum eis exercere praesumat.

From the Lateran Council. As blessed Leo says, although ecclesiastical discipline, content with priestly judgment, shuns bloody vengeances: nevertheless it is aided by the constitutions of Catholic princes, so that men often seek a health-bringing remedy, when they have feared that bodily punishment might come upon them. For that cause, Because in Gascony, the Albigensian [region], and the parts of Toulouse, and in other places so the damnable perversity of the heretics, whom some call Cathars, others Publicans, others Patarenes, and others call by other names, has prevailed, that now not in hiding, as elsewhere, do they practice their wickedness, but they publicly manifest their error, and draw the simple and the weak to their consent, [and] we decree that they, and their defenders and receivers, are subject to anathema, and under anathema we forbid that anyone presume to keep or favor them in his house or on his land, or to carry on trade with them.

Si autem in hoc peccato decesserit, neque sub privilegiorum nostrorum quibuscunque indultorum obtentu, neque sub alia quacunque occasione [aut] oblatio pro eo fiat, aut inter Christianos accipiat sepulturam. [De Brabantionibus etc.]

But if, however, he shall have died in this sin, neither under the pretext of our privileges of whatsoever indults granted, nor under any other occasion whatsoever [or] is an oblation to be made for him, or is he to receive sepulture among Christians. [Of the Brabanters, etc.]

CAP. IX. Haereticus, male sentiens vel male docens de sacramentis ecclesiae, excommunicatus est, et convictus, nisi se correxerit et errorem abiuraverit, si clericus est, degradetur, et curiae saeculari tradatur, per quam etiam laicus punietur. Eadem etiam est poena suspectis de haeresi, si se non correxerunt, et relapsis omnino audientia denegatur.

CHAPTER 9. A heretic, thinking wrongly or teaching wrongly about the sacraments of the church, is excommunicated; and, when convicted, unless he has corrected himself and abjured the error, if he is a cleric, let him be degraded, and handed over to the secular court, through which a layman likewise will be punished. The same penalty also applies to those suspected of heresy, if they have not corrected themselves, and to the relapsed a hearing is altogether denied.

Saeculares principes, qui iurare nolunt de ecclesia contra haereticos defendenda, excommunicantur, et terrae eorum supponuntar interdicto; civitates vero ipsorum resistentes aliarum commercio et episccpali dignitate privantur; exempti vero subsunt ordinariis super his, quae contra haereticos instituuntur.

Secular princes who are unwilling to swear to defend the Church against heretics are excommunicated, and their lands are subjected to interdict; moreover, their cities that resist are deprived of commerce with others and of episcopal dignity; however, the exempt are subject to the ordinaries in those matters which are instituted against heretics.

Lucius III. Ab abolendam diversarum haeresium pravitatem, quae in plerisque mundi partibus modernis coepit temporibus pullulare, vigor debet ecclesiasticus excitari cui nimirum imperialis fortitudinis suffragante potentia, et haereticorum protervitas in ipsis falsitatis suae conatibus elidatur, et catholicae simplicitas veritatis in ecclesia sancta resplendens, eam ubique demonstret ab omni exsecratione falsorum dogmatum expiatam. Ideoque nos carissimi filii nostri Friderici, illustris Romanorum imperatoris semper Augusti praesentia pariter et vigore suffulti, de communi fratrum nostrorum consilio, nec non aliorum patriarcharum, archiepisoporum multorumque principum, qui de diversis partibus imperii convenerunt, contra ipsos haereticos, quibus diversa capitula diversarum indidit professio falsitatum, praesentis decreti generali sanctione consurgimus, et omnem haeresim, quocunque nomine censeatur, per huius constitutionis seriem auctoritate apostolica condemnamus.

Lucius 3. To abolish the depravity of diverse heresies, which in very many parts of the world has begun in modern times to sprout, ecclesiastical vigor ought to be stirred up, with the assisting potency, to wit, of imperial fortitude, that both the insolence of heretics may be dashed down in the very attempts of their falsity, and the catholic simplicity of truth, resplendent in the holy church, may everywhere show it to be purified from every execration of false dogmas. And therefore we, supported equally by the presence and by the vigor of our most dear son Frederick, the illustrious emperor of the Romans, ever Augustus, by the common counsel of our brothers, and likewise of other patriarchs, archbishops, and many princes who have come together from diverse parts of the empire, rise up by the general sanction of the present decree against those heretics, to whom the profession of falsities has assigned diverse chapters of diversities, and we condemn every heresy, by whatever name it may be designated, through the tenor of this constitution by apostolic authority.

Imprimis ergo Catharos et Patarinos et eos, qui se Humiliatos vel Pauperes de Lugduno falso nomine mentiuntur, Passaginos, Iosephinos, Arnaldistas perpetuo decernimus anathemati subiacere. Et quoniam nonnulli, sub specie pietatis virtutum eius, iuxta quod ait Apostolus, denegantes, auctoritatem sibi vendicant praedicandi: quum idem Apostolus dicat: "quomodo praedicabunt, nisi mittantur?" omnes, qui vel prohibiti, vel non missi, praeter auctoritatem, ab apostolica sede vel ab episcopo loci susceptam, publice vel privatim praedicare praesumpserint, et Universos, qui de sacramento corporis et sanguinis Domini nostri Iesu Christi, vel de baptismate, seu de peccatorum confessione, matrimonio vel reliquis ecclesiasticis sacramentis aliter sentire aut docere non metuunt, quam sacrosancta Romana ecclesia praedicat et observat, et generaliter, quoscunque eadem Romana ecclesia vel singuli episcopi per dioeceses suas cum consilio clericorum, vel clerici ipsi sede vacante cum consilio, si oportuerit, vicinorum episcoporum haereticos iudicaverint, pari vinculo perpetui anathematis innodamus. Receptores et defensores eorum, cunctosque pariter, qui praedictis haereticis ad fovendam in eis haeresis pravitatem patrocinium praestiterint aliquod vel favorem, sive consolati, sive credentes, sive perfecti, seu quibuscunque superstitiosis nominibus nuncupentur, simili decernimus sententiae subiacere.

First, therefore, we decree that the Cathars and the Patarenes, and those who, by a false name, feign themselves to be the Humiliati or the Poor of Lyons, the Passagines, the Josephines, the Arnaldists, are to be subject to perpetual anathema. And since certain people, under a semblance of piety while denying its power, according to what the Apostle says, claim for themselves the authority of preaching—whereas the same Apostle says: "how will they preach, unless they are sent?"—all who, either being prohibited or not sent, beyond the authority received from the Apostolic See or from the bishop of the place, shall have presumed to preach publicly or privately, and all who do not fear to think or to teach otherwise concerning the sacrament of the body and blood of our Lord Jesus Christ, or concerning baptism, or concerning the confession of sins, marriage, or the remaining ecclesiastical sacraments, than the most holy Roman Church preaches and observes; and, in general, whomever the same Roman Church, or individual bishops through their dioceses with the counsel of the clerics, or the clerics themselves, the see being vacant, with the counsel, if it shall be necessary, of the neighboring bishops, shall have judged to be heretics, we bind with an equal bond of perpetual anathema. The receivers and defenders of them, and likewise all who shall have afforded to the aforesaid heretics any patronage or favor for the fostering of the depravity of heresy in them, whether they be called Consolati, or Believers, or Perfect, or by whatever superstitious names, we decree to be subject to a like sentence.

Quia vero peccatis exigentibus quandoque contingit, ut severitas ecclesiasticae disciplinae ab his, qui virtutem eius non intelligunt, contemnatur, Praesenti nihilominus ordinatione sancimus, ut, quicunque manifeste fuerint in haeresi deprehensi, si clericus est vel cuiuslibet religionis obumbratione fucatus, totius ecclesiastici ordinis praerogativa nudetur, et sic omni pariter officio et beneficio spoliatus ecclesiastico, saecularis relinquatur arbitrio potestatis, animadversione debita puniendus, nisi continuo post deprehensionem erroris ad fidei catholicae unitatem sponte recurrere, et errorem suum ad arbitrium episcopi regionis publice consenserit abiurare, et satisfactionem congruam exhibere. Laicus autem, quem aliqua praedictarum pestium notoria vel privata culpa resperserit, nisi, prout dictum est, abiurata haeresi et satisfactione exhibita confestim ad fidem confugerit orthodoxam, saecularis iudicis arbitrio relinquatur, debitam recepturus pro qualitate facinoris ultionem. (Et infra:) Qui vero inventi fuerint sola ecclesiae suspicione notabiles, nisi ad arbitrium episcopi iuxta considerationem suspicionis qualitatemque personae propriam innocentiam congrua purgatione monstraverint, simili sententiae subiacebunt.

Because indeed, with sins demanding it, it sometimes happens that the severity of ecclesiastical discipline is despised by those who do not understand its force, nevertheless by the present ordinance we sanction that, whoever shall have been manifestly apprehended in heresy, if he is a cleric or is disguised under the shadowing of any religion, he be stripped of the prerogative of the whole ecclesiastical order, and thus, having been despoiled equally of every ecclesiastical office and benefice, he be left to the judgment of the secular power, to be punished with due animadversion, unless immediately after the detection of the error he shall of his own accord return to the unity of the catholic faith, and shall have consented publicly to abjure his error at the arbitration of the bishop of the region, and to exhibit congruent satisfaction. But the layman, whom the notorious or private fault of any of the aforesaid plagues shall have bespattered, unless, as has been said, with heresy abjured and satisfaction exhibited he shall at once take refuge in the orthodox faith, shall be left to the judgment of the secular judge, to receive the due retribution according to the quality of the crime. (And below:) But those who shall be found notable by the sole suspicion of the church, unless at the arbitration of the bishop, according to the consideration of the suspicion and the personal quality, they shall have shown their own innocence by congruent purgation, will be subject to a similar sentence.

Illos quoque, qui post abiurationem erroris, vel, postquam se, ut diximus, proprii antistitis examinatione purgaverint, deprehensi fuerint in abiuratam haeresim recidisse, saeculari iudicio sine ulla penitus audientia decernimus relinquendos, bonis damnatorum clericorum ecclesiis, quibus deserviebant, secundum sanctiones legitimas applicandis. Sane praedictam excommunicationis sententiam, cui omnes haereticos praecipimus subiacere, ab omnibus patriarchis, archiepiscopis et episcopis in praecipuis festivitatibus, et quoties solennitates habuerint vel quamlibet occasionem, ad gloriam Dei et reprehensionem haereticae pravitatis decernimus innovari, auctoritate apostolica statuentes, ut, si quis de ordine episcoporum in his negligens fuerit vel desidiosus inventus, per triennale spatium ab episcopali habeatur dignitate et administratione suspensus. Ad haec de episcopali consilio et suggestione culminis imperialis et principum eius adiecimus, ut quilibet archiepiscopus vel episcopus per se, vel archidiaconum, suum, aut per alias honestas idoneasque personas, bis vel semel in anno propriam parochiam, in qua fama fuerit haereticos habitare, circumeat, et ibi tres vel plures boni testimonii viros, vel etiam, si expedire videbitur, totam viciniam iurare compellat, quod, si quis ibidem haereticos scierit vel aliquos occulta conventicula celebrantes, seu a communi conversatione fidelium vita et moribus dissidentes, eos episcopo vel archidiacono studeat indicare.

Those also, who after abjuration of error, or after they have, as we said, purged themselves by the examination of their own prelate, shall be discovered to have relapsed into the abjured heresy, we decree are to be left to secular judgment without any hearing at all, the goods of the condemned clerics to be applied to the churches which they served, according to lawful sanctions. Indeed, we decree that the aforesaid sentence of excommunication, to which we command all heretics to be subject, be renewed by all patriarchs, archbishops, and bishops on the principal festivals, and as often as they shall have solemnities or any occasion, to the glory of God and the reproof of heretical depravity, establishing by apostolic authority that, if anyone of the order of bishops shall have been found negligent or slothful in these matters, he be held suspended for a three-year span from episcopal dignity and administration. Ad haec, by episcopal counsel and at the suggestion of the imperial summit and its princes we have added, that any archbishop or bishop, either by himself, or his archdeacon, or through other honorable and suitable persons, twice or once in the year go around his own diocese in which there is report that heretics dwell, and there compel three or more men of good testimony, or even, if it shall seem expedient, the whole neighborhood, to swear that, if anyone there shall know heretics or any celebrating clandestine conventicles, or differing from the common conversation of the faithful in life and morals, he will strive to make them known to the bishop or the archdeacon.

Episcopus autem vel archidiaconus ad praesentiam suam convocet accusatos, qui, nisi se ad eorum arbitrium iuxta patriae consuetudinem ab obiecto reatu purgaverint, vel, si post purgationem exhibitam in pristinam relapsi fuerint perfidiam, episcoporum iudicio puniantur. Si qui vero ex eis, iurationem superstitione damnabili respuentes, iurare forte noluerint, ex hoc ipso haeretici iudicentur, et poenis, quae praenominatae sunt, percellantur. Statuimus insuper, ut comites, barones, rectores et consules civitatum et aliorum locorum, iuxta commonitionem archiepiscoporum et episcoporum, praestito corporaliter iuramento promittant, quod in omnibus praedictis fideliter et efficaciter, quum ab eis exinde fuerint requisiti, ecclesiam contra haereticos et eorum complices adiuvabunt et studebunt bona fide iuxta officium et posse suum ecclesiastica simul et imperiali statuta circa ea, quae diximus, exsecutioni mandare. Si vero id observare noluerint, honore, quem obtinent, spolientur et ad alios nullatenus assumantur, eis nihilominus excommunicatione ligandis, et terris ipsorum interdicto ecclesiae supponendis. Civitas autem, quae his decretalibus institutis duxerit resistendum, vel contra commonitionem episcopi punire neglexerit resistentes, aliarum careat commercio civitatum, et episcopali se noverit dignitate privandam.

Moreover, let the bishop or archdeacon summon to their presence the accused, who, unless they shall have purged themselves from the objected charge at their arbitration according to the custom of the country, or, if after the purification exhibited they shall have relapsed into their former perfidy, are to be punished by the judgment of the bishops. But those of them who, rejecting the oath by damnable superstition, should perchance be unwilling to swear, from this very fact are to be judged heretics, and are to be struck with the penalties which have been prenominated. We further decree that counts, barons, rectors and consuls of cities and of other places, according to the admonition of the archbishops and bishops, having taken a corporal oath, shall promise that in all the aforesaid things faithfully and effectively, when they shall have been required by them thereupon, they will aid the church against heretics and their accomplices and will strive in good faith, according to their office and power, to commit to execution both the ecclesiastical and the imperial statutes concerning the things we have said. But if they shall be unwilling to observe this, let them be despoiled of the honor which they hold, and by no means be taken up to others, they nonetheless to be bound with excommunication, and their lands to be subjected to the interdict of the church. But a city which shall have thought to resist these decretal institutes, or shall have neglected, against the admonition of the bishop, to punish those resisting, let it be deprived of commerce with other cities, and let it know that it is to be deprived of episcopal dignity.

Omnes etiam fautores haereticorum tanquam perpetua infamia condemnatos, ab advocatione et testimonio et aliis publicis officiis decernimus repellendos. Si qui vero fuerint, qui a lege dioecesanae iurisdictionis exempti, soli subiaceant sedis apostolicae potestati, nihilominus in his, quae superius sunt contra haereticos instituta, archiepiscoporum vel episcoporum subeant iudicium, et eis in hac parte, tanquam a sede apostolica delegatis, non obstantibus libertatis suae privilegiis, obsequantur. [Praeterea etc. (cf. c.23.de iure patr. III.

We also decree that all abettors of heretics, as condemned to perpetual infamy, are to be repelled from advocacy and testimony and other public offices. But if there shall be any who, exempt from the law of diocesan jurisdiction, are subject only to the power of the Apostolic See, nevertheless in those things which above have been instituted against heretics, let them undergo the judgment of archbishops or bishops, and in this part let them obey them, as delegated by the Apostolic See, their privileges of liberty notwithstanding. [Moreover, etc. (cf. ch.23.on the right of patronage 3.

38.)]

CAP. X. Bona haereticorum confiscantur, et in terris ecclesiae applicantur fisco ecclesiae, in terris imperii iudicis saecularis fisco, et procedit, etiamsi catholicos habent filios.

CHAPTER 10. The goods of heretics are confiscated, and in the lands of the Church they are applied to the fisc of the Church, in the lands of the empire to the fisc of the secular judge, and it proceeds, even if they have Catholic sons.

Innocentius III. Vergentis in senium saeculi corruptelam non solum sapiunt elementa corrupta, sed etiam dignissima creaturarum ad imaginem et similitudinem condita Creatoris, praelata privilegio dignitatis volucribus coeli et bestiis universae terrae testatur, nec tantum eo quasi deficiente iam deficit, sed et inficit et inficitur scabra rubigine vetustatis. Peccat enim ad extremum homo miserrimus, et, qui non potuit in sui et mundi creatione in paradiso persistere, circa sui et orbis dissolutionem degenerat, et pretii suae redemptionis circa fines saeculorum oblitus, dum variis ac vanis quaestionum se nexibus ingerit, se ipsum laqueis suae fraudis innectit, et incidit in foveam, quam paravit.

Innocent III. The corruption of an age verging into senility not only do the corrupted elements perceive, but even the most dignified of creatures, fashioned to the image and likeness of the Creator, preferred by the privilege of dignity over the birds of heaven and the beasts of the whole earth, bears witness; nor does he merely fail along with it, as though it were already failing, but he both infects and is infected by the scabrous rust of old age. For at the last the most wretched man sins, and he who could not persist in paradise at the creation of himself and of the world degenerates at the dissolution of himself and of the orb, and, forgetful of the price of his redemption as the ends of the ages approach, while he thrusts himself into the various and vain nexuses of questions, he entangles himself in the snares of his own fraud, and falls into the pit which he prepared.

Ecce etenim, inimico homine messi dominicae superseminante semen iniquum, segetes in zizania pullulant, vel potius polluuntur, triticum arescit, et evanescit in paleas, in. flore tinea et vulpes in fructu demoliri vineam Domini moliuntur. Nova siquidem sub novo testamento Achor progenies de spoliis Iericho lingulam auream palliolumque furatur, [et] Abyron, Dathan et Chore soboles detestanda novis thuribulis fermentatum thymiama novis volunt altaribus adolere, dum nox nocti scientiam indicat, dum caecus praebet caeco ducatum, dum haereses pullulant, et quem divinae reddit hereditatis expertem, suae constituit haereticus haeresis et damnationis heredem. Hi sunt caupones, qui aquam vino commiscent, et virus draconis in aureo calice Babylonis propinant, habentes, secundum Apostolum, speciem pietatis, virtutem autem eius penitus abnegantes.

Behold indeed, while the enemy man over-sows an iniquitous seed upon the Lord’s harvest, the crops sprout into zizania, or rather are polluted; the wheat withers and vanishes into chaff; in the blossom the moth, and in the fruit the foxes, strive to demolish the Lord’s vineyard. For new, under the New Testament, the progeny of Achor steals from the spoils of Jericho a little golden tongue and a little mantle, [and] the detestable brood of Abiram, Dathan, and Korah wish, with new censers, to burn leavened incense upon new altars, while night declares knowledge to night, while the blind offers guidance to the blind, while heresies sprout forth, and he whom it renders an outsider to the divine heritage the heretic constitutes as heir of his own heresy and damnation. These are the hucksters, who mix water with wine, and proffer the venom of the dragon in the golden chalice of Babylon, having, according to the Apostle, a form of piety, but utterly denying its power.

Licet autem contra vulpes huiusmodi parvulas, species quidem habentes diversas, sed caudas ad invicem colligatas, quia de vanitate conveniunt in id ipsum, diversa praedecessorum nostrorum temporibus emanaverint instituta: nondum tamen usque adeo pestis potuit mortificari mortifera, quin, sicut cancer, amplius serperet in occulto, et iam in aperto suae virus iniquitatis effundat, dum palliata specie religionis et multos decipit simplices, et quosdam seducit astutos, factus magister erroris, qui non fuerat discipulus veritatis. Ne autem nos, qui, licet circa horam undecimam inter operarios, immo verius super operarios vineae Domini Sabaoth sumus a patrefamilias evangelico deputati, et quibus ex officio pastorali sunt oves Christi commissae, nec capere vulpes demolientes vineam Domini, nec arcere lupos ab ovibus videamur, et ob hoc merito vocari possimus canes muti non valentes latrare, ac perdamur cum malis agricolis et mercenario comparemur: contra defensores, receptatores, fautores et credentes haereticorum aliquid severius duximus statuendum, ut, qui per se ad viam rectitudinis revocari non possunt, in suis tamen defensoribus, receptatoribus et fautoribus, ac etiam credentibus confundantur, et, quum se viderint ab omnibus evitari, reconciliari desiderent omnium unitati. De communi ergo fratrum nostrorum consilio, assensu quoque archiepiscoporum et episcoporum apud sedem apostolicam exsistentium, districtius inhibemus, ne quis haereticos receptare quomodolibet vel defensare, aut ipsis favere vel credere quoquo modo praesumat, praesenti decreto firmiter statuentes, ut, si quis aliquid horum facere praesumpserit, nisi primo secundove commonitus a sua super hoc curaverit praesumptione cessare, ipso iure sit factus infamis, nec ad publica officia vel consilia civitatum, nec ad eligendos aliquos ad huiusmodi, nec ad testimonium admittatur.

Although, against such little foxes, indeed having diverse species but with tails tied to one another, because they come together into the same thing out of vanity, diverse enactments have issued forth in the times of our predecessors: nevertheless the pest could not yet be so mortified, deadly as it is, that it should not, like a cancer, creep further in secret and now in the open pour out the venom of its iniquity, while, cloaked with the appearance of religion, it deceives many simple ones and beguiles certain shrewd ones, having become a master of error, who had not been a disciple of truth. But lest we, who, albeit about the eleventh hour among the laborers, nay more truly set over the laborers of the vineyard of the Lord Sabaoth by the evangelical householder, and to whom by pastoral office the sheep of Christ are committed, should seem neither to seize the foxes that demolish the vineyard of the Lord nor to ward off the wolves from the sheep, and on this account might deservedly be called mute dogs not able to bark, and perish with the evil husbandmen and be compared to the hireling: against the defenders, receivers, favorers, and believers of heretics we have judged that something more severe must be established, so that those who cannot be recalled of themselves to the way of rectitude may nevertheless be confounded in their defenders, receivers, and favorers, and even in the believers, and, when they shall see themselves avoided by all, may desire to be reconciled to the unity of all. Therefore by the common counsel of our brothers, with the assent also of the archbishops and bishops being at the Apostolic See, we most strictly inhibit that anyone presume in any way to receive or defend heretics, or to favor or to believe them in any manner whatsoever, by the present decree firmly establishing that, if anyone shall have presumed to do any of these things, unless, admonished once or twice, he shall have taken care to cease from his presumption concerning this, by the law itself he shall be made infamous, nor shall he be admitted to the public offices or counsels of cities, nor to the choosing of any to such things, nor to testimony.

Sit etiam intestabilis, nec ad hereditatis successionem accedat. Nullus praeterea ipsi cogatur super quocunque negotio respondere. Quodsi forte iudex exstiterit, eius sententia nullam obtineat firmitatem, nec causae aliquae ad eius audientiam perferantur.

Let him also be intestable, nor let him accede to hereditary succession. Moreover, let no one be compelled to respond to him concerning any business whatsoever. But if by chance he should appear as a judge, let his sentence obtain no validity, nor let any causes be brought to his hearing.

Si fuerit advocatus, eius patrocinium nullatenus admittatur. Si tabellio, instrumenta confecta per ipsum nullius sint penitus momenti, sed cum auctore damnato damnentur. In similibus etiam idem praecipimus observari.

If he shall be an advocate, his patronage shall by no means be admitted. If a tabellion (notary), the instruments executed by him shall be of utterly no moment, but let them be condemned together with the author condemned. In similar cases we likewise command that the same be observed.

Si vero clericus fuerit, ab omni officio et beneficio deponatur, ut, in quo maior est culpa, gravior exerceatur vindicta. Si quis autem tales, postquam ab ecclesia fuerint denotati, contempserit evitare, anathematis se noverit sententiam incurrisse. In terris vero, temporali nostrae iurisdictioni subiectis, bona haereticorum statuimus publicari, et in aliis idem praecipimus fieri per potestates et principes saeculares, quos ad id exsequendum, si forte negligentes exstiterint, per censuram ecclesiasticam appellatione remota compelli volumus et mandamus. Nec ad eos bona eorum ulterius revertantur, nisi eis, ad cor revertentibus et abnegantibus haereticorum consortium, misereri aliquis voluerit, ut temporalis saltem poena corripiat quem spiritualis non corrigit disciplina.

But if he should be a cleric, let him be deposed from every office and benefice, so that, wherein the fault is greater, the heavier punishment may be exercised. But if anyone, after such persons have been denoted by the church, shall have contemned to avoid them, let him know that he has incurred the sentence of anathema. Moreover, in the lands subject to our temporal jurisdiction, we decree that the goods of heretics be confiscated to the public, and in other lands we command the same to be done by the secular powers and princes, whom, to execute this, if perchance they shall have proved negligent, we will and command to be compelled by ecclesiastical censure, appeal removed. Nor are their goods to revert to them thereafter, unless someone should wish to have mercy on them as they return to their heart and abnegate the consortium of heretics, so that at least temporal punishment may chastise him whom spiritual discipline does not correct.

Quum enim secundum legitimas sanctiones, reis laesae maiestates punitis capite, bona confiscentur eorum, filiis suis vita solummodo ex misericordia conservata: quanto magis, qui aberrantes in fide Domini Dei filium Iesum Christum offendunt, a capite nostro, quod est Christus, ecclesiastica debeat districtione praecidi, et bonis temporalibus spoliari, quum longe sit gravius aeternam quam temporalem laedere maiestatem? Nec huiusmodi severitatis censuram orthodoxorum etiam exheredati filiorum quasi cuiusdam miserationis praetextu debet ullatenus impedire, quum in multis casibus etiam secundum divinum iudicium filii pro patribus temporaliter puniantur, et iuxta canonicas sanctiones quandoque feratur ultio non solum in auctores scelerum, sed etiam in progeniem damnatorum. [Decernimus ergo etc.

Since indeed, according to lawful sanctions, when those guilty of lèse-majesté are punished with death, their goods are confiscated, life alone being preserved to their sons out of mercy: how much more ought those who, straying in the faith, offend the Son of the Lord God, Jesus Christ, to be cut off from our head, which is Christ, by ecclesiastical strictness, and to be despoiled of temporal goods, since it is far more grievous to wound an eternal rather than a temporal majesty? Nor ought the censure of a severity of this kind to be hindered in any wise by the disinheritance of the sons of the orthodox, even under the pretext of a certain compassion, since in many cases, even according to divine judgment, sons are punished temporally for their fathers, and, in accordance with canonical sanctions, vengeance is sometimes borne not only upon the authors of crimes, but also upon the progeny of the condemned. [We therefore decree etc.

Dat. Lat. VIII.

Given at the Lateran, 8.

Kal. Apr. Pont.

On the Kalends of April. In the pontificate.

nostr. Ao. II. 1199.]

of our pontificate, year 2. 1199.]

CAP. XI. Advocati vel notarii, haereticis vel eorum defensoribus faventes, aut sub eis litigantibus, patrocinantes, et pro eis instrumenta scribentes, infames sunt, et ab illo officio suspensI. Idem.

CHAPTER 11. Advocates or notaries, favoring heretics or their defenders, or acting as patrons for those litigating under them, and writing instruments on their behalf, are infamous, and suspended from that office. The same.

Si adversus nos terra consurgeret [et iniquitates vestras coeli sidera revelarent, et manifestarent vestra scelera toti tnundo, ut non solum homines, sed ipsa etiam elementa coniurarent in vestrum excidium et ruinam, et a terrae facie vos delerent, non parcentes sexui vel aetati, ut essetis cunctis gentibus in opprobrium sempiternum, ultio de vobis sumi non posset sufficiens sive digna. Vos enim nec Deum timetis, nec hominem formidatis, nec discernitis inter prophanum et sanctum, sed ponitis lucem tenebras, et tenebras lucem, et dicitis malum bonum, et bonum malum; vos famam bonam, quae impinguat ossa, et nomen bonum, quod multis divitiis antefertur, procurare contemnitis, et de infamia non curatis, quum sitis attritae frontis et impudibundam frontem assumpseritis meretricis. Computruistis namque in peccatis, sicut iumenta in stercore suo, ut fumus ac fimus putrefactionis vestrae iam fere circumiacentes regiones infecerit, ac ipsum Dominum, ut credimus, ad nauseam provocaverit.

If against us the earth should rise up [and the stars of heaven should reveal your iniquities, and should make manifest your crimes to the whole world, so that not only men, but the very elements themselves would conspire for your destruction and ruin, and would blot you out from the face of the earth, sparing neither sex nor age, so that you would be to all the nations for an everlasting opprobrium, vengeance taken upon you could not be sufficient or worthy. For you neither fear God, nor dread man, nor do you discern between the profane and the holy, but you set light as darkness, and darkness as light, and you say evil is good, and good is evil; you disdain to procure a good reputation, which fattens the bones, and a good name, which is preferred before many riches, and you do not care about infamy, since you are of a worn forehead and have assumed the shameless brow of a meretrix. For you have rotted away in sins, like beasts of burden in their own filth, so that the smoke and dung of your putrefaction has by now almost infected the surrounding regions, and, as we believe, has provoked the Lord himself to nausea.

In peccatis quidem excellitis universos, facti perfidiores Iudaeis et crudeliores paganis. Iudaeis siquidem semel Dominum crucis patibulo affixerunt, sed vos, in membris suis iugiter crucifigentes eundem, opprobriis ipsum et contumeliis laceratis, et, quum illi credant, licet sub caecitate peccati, Deum Patrem omnia visibilia et invisibilia condidisse, plerique vestrum a Lucifero visibilia credunt esse condita et creata. Pagani furebant in perimendis Christianorum corporibus et mactandis, sed vos necare intenditis totum hominem, animas fidelium latenter Christo subripientes et utrumque hominem pariter perimentes.

In sins indeed you excel all, having become more perfidious than the Jews and more cruel than the pagans. The Jews, to be sure, once affixed the Lord to the gibbet of the cross; but you, continually crucifying the same in his members, lacerate him with reproaches and contumelies; and whereas they believe—albeit under the blindness of sin—that God the Father has founded all things visible and invisible, most of you believe that the visible things were founded and created by Lucifer. The pagans raged in destroying and slaughtering the bodies of Christians, but you intend to kill the whole man, surreptitiously snatching the souls of the faithful from Christ and destroying both the inner and the outer man alike.

Verum, nec isti, nec illi Christum Domini cognoverunt, propter quod habere videntur excusationem aliquam in peccatis, sed vos, tanquam filii Effrem intendentes arcum, Christi fuistis charactere insigniti, et adhuc in publico Christiana vultis professione censeri, corde tamen abeuntes retrorsum ac recedentes a fide, conversi estis in arcum perversum, haereticorum laqueis irretiti, ac eorum pravis dogmatibus deformati. Unde, vere in vobis verbum propheticum est impletum: "Lamiae nudaverunt mammas, lactaverunt catulos suos." Potati enim estis non vino compunctionis, sed felle draconis, vobis ab haereticis propinato in aureo calice Babylonis. Iam enim inundaverunt aquae, operueruntque capita vestra peccata demersa in barathrum vitiorum.

But neither these nor those knew Christ the Lord, on account of which they seem to have some excuse in sins; but you, like the sons of Ephraim bending the bow, were marked with the character of Christ, and still in public you wish to be reckoned by a Christian profession, yet in heart going backward and retreating from the faith, you have been turned into a perverse bow, ensnared in the snares of heretics and deformed by their depraved dogmas. Whence truly in you the prophetic word has been fulfilled: “The Lamiae laid bare their breasts, they suckled their whelps.” For you have been made drunk, not with the wine of compunction, but with the gall of the dragon, proffered to you by the heretics in the golden chalice of Babylon. For already the waters have overflowed, and your sins, sunk into the abyss of vices, have covered your heads.

Iam absorbuit vos profundum, et urget super vos os suum puteus infernalis. In lacum desperationis siquidem incidistis, quum contemnatis resurgere a profundo. Unde, merito formidamus, ne in filios diffidentiae veniat ira Dei, et iam exacuat sicut fulgur gladium suum, et agat de vobis iudicium manus sua, nec in die furoris exsistat misericordiae suae memor.

Already the deep has absorbed you, and the infernal pit presses its mouth over you. Indeed you have fallen into the pit of despair, since you contemn to rise again from the deep. Whence, with good reason we fear lest the wrath of God come upon the sons of unbelief, and that already he sharpen, like lightning, his sword, and that his hand execute judgment upon you, nor on the day of fury be mindful of his mercy.

Nos autem, vestris miseriis compatientes, imminenti ruinae vestrae occurrere volumus et viam patulam exterminii vestri praecludere, si valemus, pulsantes Deum precibus, et Abrahae vestigia imitantes, qui a Domino, volente subvertere Sodomam et Gomorrham, multiplicatis intercessionibus impetravit, quod pro decem iustis non perderet universos. Experiri siquidem volumus, utrum inter vos aliqui fideles remanserint, qui ante Baal sua genua non curaverint, et, Ninivitarum exemplo sacco et cinere prosternati, iram Domini mitigent et furorem, ut parcatur multis pro paucis, nec simul pereant universi. Si quis igitur Dei est, adiungat se nobis, nam gestare volumus gladium Phinees, et animadversionem Mosaicam imitari, ac cum Mathathia punire daemonibus immolantes, ut auxiliante Domino eliminentur de templo perfidi et indigni, et fermentum haereticae pravitatis de massa conspersionis dominicae salubriter expurgetur.

But we, sympathizing with your miseries, wish to run to meet your impending ruin and to preclude the broad way of your extermination, if we are able, assailing God with prayers, and imitating the footsteps of Abraham, who, when the Lord willed to overthrow Sodom and Gomorrah, by multiplied intercessions obtained that for ten just men he would not destroy all. For we wish to try whether among you some faithful have remained, who have not bent their knees before Baal, and, after the example of the Ninevites, prostrate in sackcloth and ash, may mitigate the Lord’s wrath and fury, so that many may be spared for the sake of a few, and not all perish together. If anyone therefore is of God, let him join himself to us, for we wish to bear the sword of Phinehas, and to imitate the Mosaic animadversion, and, with Mattathias, to punish those sacrificing to demons, that, with the Lord aiding, the faithless and unworthy may be eliminated from the temple, and the leaven of heretical depravity may be wholesomely expurgated from the mass of the Lord’s kneading.

Ideoque per apostolica vobis scripta mandamus et districte praecipimus, quatenus, quum quidam vestri concives filii Belial in odium Christi et contemptum apostolicae sedis et nostrum, post inhibitionem a nobis factam, quosdam credentes Patarenarum in consules eligere attentaverint, ipsum etiam haeresiarcham, videlicet I. Tiniosi perditionis filium, qui exigentibus iniquitatibus suis de mandato nostro iam dudum vinculo exsistit excommunicationis adsirictus, et adhuc in contumacia sua perdurat, camerarium instituere non timentes, in electos ipsos et electores pariter ac eorum complices viriliter insurgatis, resistentes eis magnanimiter et potenter, ac eosdem acriter expugnantes, et, ne valeant radicari firma radice, primos ipsorum conatus frustrare ac contundere laboretis. Ut autem evulsis radicibus stipes arescat penitus et siccetur, sub interminatione anathematis districtius inhibemus, ne aliquis eis iurare tanquam consulibus vel rectoribus vel alio modo praesumat. Illos vero, qui eis aliquo iuramento tenentur adstricti, vel qui eis iurare post electionem huiusmodi praesumpserunt, quum nulla esse debeat participatio Christi ad Belial, vel lucis ad tenebras, et fidelis apostatae, qui fidem violavit temere creatoris, tenere fidem nullo modo teneatur, quum hoc cautum in canonibus habeatur, eos a tali iuramento duximus absolvendos.] Licet autem a nobis et praedecessoribus nostris contra haereticos multa sint edita et statuta, nec habeatis aliquam excusationem in peccatis, quasi antiquorum fueritis obliti mandatorum, et Quia plus timeri solet quod specialiter iniungitur, quam quod generaliter imperatur: vobis advocatis et scriniariis firmiter inhibemus, ne praefatis haereticis, dum fuerint in sua contumacia et errore, Paterinis vel credentibus, fautoribus vel defensoribus eorundem, ullo tempore in aliquo praestetis auxilium, consilium vel favorem, nec eis in causis vel in factis, vel aliquibus litigantibus sub eorum examine vestrum patrocinium praebeatis, et pro ipsis publica instrumenta condere vel aliqua scripta facere nullatenus attentetis.

And therefore by apostolic writings we command you and strictly enjoin, that, since certain of your fellow-citizens, sons of Belial, in hatred of Christ and in contempt of the Apostolic See and of us, after a prohibition made by us, have attempted to elect as consuls certain believers of the Patarenes, and have not feared to appoint even the very heresiarch, namely I. of Tinios, a son of perdition, who, the iniquities he has committed requiring it, has long since, by our mandate, stood bound with the bond of excommunication, and still persists in his contumacy, you should manfully rise up against those elected themselves and the electors together and their accomplices, resisting them high‑heartedly and powerfully, and sharply assailing them, and strive to thwart and crush their first attempts, lest they be able to take root with a firm root. But that, the roots torn up, the stump may wither utterly and be dried, under threat of anathema we more strictly forbid that anyone presume to swear to them as to consuls or rectors or in any other way. Those indeed who are held bound to them by any oath, or who have presumed to swear to them after an election of this sort, since there ought to be no participation of Christ with Belial, or of light with darkness, and a faithful man is in no way held to keep faith with an apostate, who has rashly violated the faith of the Creator, since this is provided in the canons, we have judged to be absolved from such an oath.] Although by us and by our predecessors many things have been issued and statutes made against heretics, nor do you have any excuse in sins, as though you had forgotten the commands of the ancients, and Since that is wont to be feared more which is enjoined specially than what is commanded generally: we firmly forbid you advocates and notaries, that to the aforesaid heretics, while they are in their contumacy and error, to the Patarenes or believers, their favorers or defenders, at any time you render in any way aid, counsel, or favor, nor offer them your patronage in causes or in deeds, or to any litigants under their examination; and on their behalf to draw up public instruments or to make any writings, in no wise attempt.

Quodsi forte contra facere praesumpseritis, ab officio vestro suspensos perpetuae vos decernimus infamiae subiacere. Ceterum ne iudices et scriniarii qui consenserunt praefatis electis in huiusmodi praesumtione temeraria sociari de sua nequitia glorientur, quum privilegium mereatur amittere, qui permissa sibi abutitur potestate, eos ab officio suo iudicamus esse suspensos, decernentes irritum et inane quicquid per ipsos et electos praedictos factum fuerit vel statutum. [Sententias autem etc. Datum etc.1205.]

But if perhaps you should presume to do otherwise, we decree that you, suspended from your office, are to lie under perpetual infamy. Moreover, lest the judges and scriniaries who consented to the aforesaid elects should boast of their own nequity by being associated in such a rash presumption, since he who abuses the power permitted to him deserves to lose privilege, we judge them to be suspended from their office, decreeing null and void whatever shall have been done or statute-ordained by them and by the aforesaid elects. [As to the sentences, etc. Given, etc.1205.]

CAP. XII. Laici non praedicent, nec occulta conventicula faciant, nec sacerdotes reprehendant.

CHAPTER 12. Let laymen not preach, nor make occult conventicles, nor reprehend priests.

Idem universis Christi fidelibus, tam in urbe Metensi quam in eius dioecesi constitutis.

The same, to all Christ’s faithful, both established in the city of Metz and in its diocese.

Quum ex iniuncto nobis apostolatus officio facti simus, secundum Apostolum, sapientibus et insipientibus debitores, pro universorum salute nos oportet esse sollicitos, ut et malos retrahamus a vitiis, et bonos in virtutibus foveamus. Tunc autem opus est discretione maiori, quum vitia sub specie virtutum occulte subintrant, et angelus Satanae se in angelum lucis simulat et transformat. Sane, significavit nobis venerabilis frater noster episcopus Metensis per literas suas, quod tam in dioecesi quam urbe Metensi laicorum et mulierum multitudo, non modico tracta quodammodo desiderio scripturarum, evangelia, epistolas Pauli, Psalterium, Moralia, Iob et plures alios libros sibi fecit in gallico sermone transferri, translationi huiusmodi adeo libenter, utinam autem et prudenter, intendens, ut secretis quaestionibus talia inter se laici et mulieres eructare praesumant et sibi invicem praedicare; qui etiam eorum aspernantur consortium, qui se similibus non immiscent, et a se reputant alienos qui aures et animos talibus non apponunt.

Since from the office of apostleship enjoined upon us we have been made, according to the Apostle, debtors to the wise and to the unwise, it behooves us to be solicitous for the salvation of all, that we both draw back the evil from vices and foster the good in virtues. Then, however, there is need of greater discretion, when vices under the appearance of virtues secretly steal in, and the angel of Satan simulates and transforms himself into an angel of light. Indeed, our venerable brother, the bishop of Metz, has signified to us by his letters that both in the diocese and in the city of Metz a multitude of layfolk and women, drawn in no small measure by a certain desire for the Scriptures, have caused the Gospels, the Epistles of Paul, the Psalter, the Moralia, Job, and several other books to be translated for themselves into the Gallic tongue, attending to a translation of this sort so gladly—would that also prudently—that in secret questionings layfolk and women presume to eructate such things among themselves and to preach to one another; who also spurn the fellowship of those who do not mix themselves with such things, and reckon as aliens from themselves those who do not apply ears and minds to such things.

Quos quum aliqui parochidiuim sacerdotum super his corripere voluissent, ipsi [eis] in faciem restiterunt, conantes rationes inducere de scripturis, quod non ab his deberent aliquatenus prohiberi. Quidam etiam ex eis simplicitatem sacerdotum suorum fastidiunt, et, quum ipsis per eos verbum salutis proponitur, semelius habere in libellis suis, et prudentius se posse id eloqui, submurmurant in occulto. Licet autem desiderium intelligendi divinas scripturas, et secundum eas studium adhortandi, reprehendendum non sit, sed potius commendandum: in eo tamen apparent quidam laici merito arguendi, quod tales occulta conventicula sua celebrant, officium praedicationis Christi sibi usurpant, sacerdotum simplicitatem eludunt, et eorum consortium aspernantur, qui talibus non inhaerent. Deus enim lux vera, quae omnem hominem venientem in hunc mundum illuminat, in tantum odit opera tenebrarum, ut Apostolos suos in mundum universum praedicaturos evangelium omni creaturae missurus, eis praeceperit, aperte dicens: "Quod dico vobis in tenebris, dicite in lumine, et, quod in aure auditis, praedicate super tecta," per hoc manifeste denuncians, quod evangelica praedicatio non in occultis conventiculis, sicut haeretici faciunt, sed in ecclesiis iuxta morem catholicum est publice proponenda.

Whom, when some of the parochial priests wished to reprove about these things, they themselves [to them] resisted to the face, attempting to introduce arguments from the scriptures, that they ought not in any way to be prohibited by them. Some even of them disdain the simplicity of their priests, and, when the word of salvation is proposed to them through them, they mutter in secret that they have it better in their little books, and that they can express it more prudently. Although, indeed, the desire of understanding the divine scriptures, and the zeal of exhorting according to them, is not to be reproved but rather to be commended: yet therein certain laymen appear rightly to be accused, because such secret conventicles of their own they celebrate, they usurp to themselves the office of the preaching of Christ, they elude the simplicity of priests, and they disdain the fellowship of those who do not adhere to such things. For God, the true light, who illumines every man coming into this world, so hates the works of darkness that, being about to send his Apostles into the whole world to preach the gospel to every creature, he commanded them, openly saying: "What I say to you in darkness, say in the light, and what you hear in the ear, preach upon the housetops," by this manifestly denouncing that evangelical preaching is not in secret conventicles, as heretics do, but in churches, according to the catholic custom, it is to be proposed publicly.

Nam iuxta testimonium veritatis omnis, qui male agit, odit lucem, et ad lucem non venit, ne eius opera arguantur. Qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta. Propter quod, quum pontifex interrogasset Iesum de discipulis suis, et de doctrina eius, respondit: "Ego palam locutus sum mundo, ego semper docui in synagoga et in templo, in quo omnes Iudaei conveniunt, et in occulto locutus sum nihil." Porro, si quis obiiciat, quod iuxta praeceptum dominicum non est sanctum dandum canibus, neque margaritae mittendae sunt ante porcos, quum et ipse Christus non omnibus quidem, sed solis Apostolis dixerit: "Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis:" intelligat, canes et porcos non eos esse, qui sanctum gratanter accipiunt et margaritas libenter acceptant, sed illos, qui sanctum dilacerant et margaritas contemnunt, quales sunt, qui evangelica verba et ecclesiastica sacramenta non ut catholici venerantur, sed abominantur potius ut haeretici, oblatrantes semper et blasphemantes, quos Paulus Apostolus post primam et secundam commonitionem docet esse vitandos.

For according to the testimony of Truth, everyone who does ill hates the light, and does not come to the light, lest his works be reproved. But he who does the truth comes to the light, that his works may be made manifest, because they have been done in God. Wherefore, when the pontiff had questioned Jesus about his disciples and about his doctrine, he answered: "I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and in secret I spoke nothing." Moreover, if anyone should object that, according to the dominical precept, the holy thing is not to be given to dogs, nor are pearls to be cast before swine, since Christ himself said not to all indeed, but to the Apostles alone: "To you it has been given to know the mystery of the kingdom of God, but to the rest in parables," let him understand that the dogs and swine are not those who gratefully receive the holy thing and gladly accept the pearls, but those who tear the holy thing and despise the pearls—such as are those who do not venerate the evangelical words and the ecclesiastical sacraments as Catholics do, but rather abominate them like heretics, always barking and blaspheming—whom the Apostle Paul, after the first and second admonition, teaches are to be avoided.

Arcana vero fidei sacramenta non sunt passim omnibus exponenda, quum non passim ab omnibus possint intelligi, sed eis tantum, qui ea fideli possunt concipere intellectu; propter quod simplicioribus inquit Apostolus: "Quasi parvulis in Christo lac potum dedi vobis, non escam;" maiorum est enim solidus cibus, sicut aliis ipse dicebat: "Sapientiam loquimur inter perfectos, inter vos autem nihil iudicavi me scire, nisi Iesum Christum, et hunc crucifixum." Tanta est enim divinae scripturae profunditas, ut non solum simplices et illiterati, sed etiam prudentes et docti non plene sufficiant ad ipsius intelligentiam indagandam. Propter quod dicit scriptura: "Quia multi defecerunt scrutantes scrutinio." Unde recte fuit olim in lege divina statutum, ut bestia, quae montem tetigerit, lapidetur, ne videlicet simplex aliquis et indoctus praesumat ad sublimitatem scripturae sacrae pertingere, vel etiam aliis praedicare. Scriptum est enim: "Altiora te ne quaesieris." Propter quod dicit Apostolus: "Non plus sapere quam oportet sapere, sed sapere ad sobrietatem." Sicut enim multa sunt membra corporis, omnia vero membra non eundem actum habent, ita multi sunt ordines in ecclesia, sed non omnes idem habent officium, quia secundum Apostolum "alios quidem Dominus dedit apostolos, alios prophetas, alios autem doctores, etc." Quum igitur doctorum ordo sit quasi praecipuus in ecclesia, non debet sibi quisquam indifferenter praedicationis officium usurpare.

But the hidden sacraments of the faith are not to be set forth indiscriminately to all, since they cannot be understood indiscriminately by all, but only to those who can grasp them with a faithful understanding; wherefore to the more simple the Apostle says: "As to little children in Christ I gave you milk to drink, not solid food;" for solid food is for the mature, as he himself was saying to others: "We speak wisdom among the perfect; but among you I judged myself to know nothing except Jesus Christ, and him crucified." For so great is the depth of divine Scripture that not only the simple and unlettered, but even the prudent and learned do not suffice fully to track out its understanding. Wherefore Scripture says: "For many have failed while searching by scrutiny." Whence it was rightly ordained of old in the divine law that the beast which touched the mountain be stoned, to the end that some simple and unlearned person not presume to reach up to the sublimity of sacred Scripture, or even to preach to others. For it is written: "Seek not things too high for you." Wherefore the Apostle says: "Not to be wise beyond what it behooves to be wise, but to be wise unto sobriety." For just as there are many members of the body, yet not all the members have the same function, so there are many orders in the church, but not all have the same office, because, according to the Apostle, "some, indeed, the Lord gave as apostles, others as prophets, others moreover as teachers, etc." Since therefore the order of teachers is as it were preeminent in the church, no one ought indiscriminately to usurp to himself the office of preaching.

Nam secundum Apostolum: "quomodo praedicabunt, nisi mittantur?" et veritas ipsa praecepit Apostolis: "Rogate Dominum messis, ut mittat operarios in messem suam." Quodsi forte quis argute respondeat, quia tales invisibiliter mittuntur a Deo, etsi non visibiliter mittantur ab homine, quum invisibilis missio multo sit dignior quam visibilis, et divina longe melior quam humana, unde Ioannes Baptista non legitur missus ab homine, sed a Deo, sicut Evangelista, testatur: "Quia fuit homo missus a Deo, cui nomen erat Ioannes," potest et debet utique rationabiliter responderi, quod, quum interior illa missio sit occulta, non sufficit cuiquam nude tantum asserere, quod ipse sit missus a Deo, quum hoc quilibet haereticus asseveret: sed oportet, quod adstruat illam invisibilem missionem per operationem miraculi, vel per scripturae testimonium speciale. Unde, quum Dominus vellet mittere Moysen in Aegyptum ad filios Israel, ut crederent ei, quod mitteretur ab ipso, dedit ei signum, ut converteret virgam in colubrum, et colubrum in virgam iterum refomaret. Ioannes quoque Baptista speciale suae missionis testimonium protulit de scriptura, dicens sacerdotibus et Levitis, qui missi fuerant ad interrogandum, quis esset, et quare baptizandi officium assumpsisset: "Ego vox clamantis in deserto, dirigite viam Domino, sicut ait Esaias Propheta." Non est ergo credendum ei, qui dicit se missum a Deo, quum non sit missus ab homine, nisi de se speciale proferat testimonium de scripturis, vel evidens miraculum operetur.

Now according to the Apostle: "How will they preach, unless they be sent?" and Truth himself commanded the Apostles: "Ask the Lord of the harvest, that he send laborers into his harvest." But if perchance someone should answer cleverly, that such men are sent invisibly by God, even if they are not sent visibly by man, since the invisible sending is much more worthy than the visible, and the divine far better than the human, whence John the Baptist is not read as sent by man, but by God, just as the Evangelist bears witness: "There was a man sent from God, whose name was John," it can and indeed ought reasonably to be answered, that, since that interior sending is hidden, it does not suffice for anyone merely to assert nakedly that he is sent by God, since any heretic would aver this; but it is necessary that he establish that invisible mission by the operation of a miracle, or by a special testimony of Scripture. Whence, when the Lord wished to send Moses into Egypt to the sons of Israel, that they might believe him, that he was being sent by himself, he gave him a sign, that he should convert the rod into a serpent, and the serpent into a rod he should refashion again. John the Baptist likewise put forth from Scripture a special testimony of his mission, saying to the priests and Levites who had been sent to ask who he was, and why he had assumed the office of baptizing: "I am the voice of one crying in the desert, make straight the way of the Lord, as Isaiah the Prophet says." Therefore it is not to be believed of him who says that he is sent by God, when he is not sent by man, unless he bring forth concerning himself a special testimony from the Scriptures, or work an evident miracle.

Nam et de his, qui missi leguntur a Deo, Evangelista testatur, quod ipsi profecti praedicabant ubique, Domino cooperante et sermonem confirmante sequentibus signis. Licet autem scientia sit valde necessaria sacerdotibus ad doctrinam, quia iuxta verbum propheticum "labia sacerdotis custodiunt scientiam, et legem exquirunt ex ore eius:" non est tamen simplicibus sacerdotibus etiam a scholasticis detrahendum, quum in eis sacerdotale officium debeat honorari, propter quod Dominus in lege praecepit: "Diis non detrahes," sacerdotes intelligens, qui propter excellentiam ordinis et officii dignitatem deorum nomine nuncupantur. Iuxta quod alibi dicit de servo, volente apud dominum remanere, ut dominus offerat eum diis. Quum enim iuxta verbum Apostoli servus suo domino stet aut cadat, profecto sacerdos ab episcopo, cuius correctioni est subiectus, debet in mansuetudinis spiritu castigari, non autem a populo, cuius est correctioni praepositus, in spiritu superbiae reprehendi, quum iuxta praeceptum dominicum pater et mater non debeant maledici, sed potius honorari.

For even about those who are read as sent by God, the Evangelist bears witness that they, having set out, were preaching everywhere, the Lord co-working and confirming the word by the signs that followed. Although knowledge is very necessary for priests for doctrine, because according to the prophetic word "the lips of the priest keep knowledge, and they seek the law from his mouth:" nevertheless simple priests are not to be disparaged even by scholastics, since in them the sacerdotal office ought to be honored, on account of which the Lord commanded in the Law: "You shall not revile gods," understanding priests, who by reason of the excellence of the order and the dignity of the office are named by the name of gods. According to which elsewhere it says about the servant, willing to remain with his master, that the master should offer him to the gods. For since, according to the word of the Apostle, the servant stands or falls to his own master, assuredly the priest ought to be chastised by the bishop, to whose correction he is subject, in a spirit of meekness, and not to be reprehended by the people, over whose correction he is set, in a spirit of pride, since according to the Lord’s precept father and mother ought not to be cursed, but rather honored.

Quod de spirituali patre multo fortius debet intelligi quam carnali. Nec quisquam suae praesumptionis audaciam illo defendat exemplo, quod asina legitur reprehendisse Prophetam, vel quod Dominus ait: "Quis ex vobis arguet me de peccato? Et, si male locutus sum, testimonium perhibe de malo;" quum aliud sit fratrem in se peccantem occulte corripere, quod utique quisque tenetur efficere secundum regulam evangelicam (in quo casu sane potest intelligi, quod Balaam fuit correptus ab asina), et aliud est patrem suum etiam delinquentem reprehendere manifeste, ac praecipue fatuum pro simplici appellare, quod utique nulli licet secundum evangelicam veritatem: "nam qui etiam dicit fratri, fatue, reus erit gehennae ignis". Rursus aliud est, quod praelatus sponte, de sua confisus innocentia, subditorum se accusationi supponit, in quo casu praemissum Domini verbum debet intelligi; et aliud est, quod subditus non tam animo reprehendendi, quam detrahendi exsurgit temerarius in praelatum, quum ei potius incumbat necessitas obsequendi. Quodsi forte necessitas postularet, ut sacerdos tanquam inutilis et indignus a cura gregis debeat removeri: agendum est ordinate apud episcopum, ad cuius officium tam institutio quam destitutio sacerdotum noscitur pertinere.

Which ought to be understood much more strongly of a spiritual father than of a carnal one. Nor let anyone defend the audacity of his presumption by that example, that a she-ass is read to have rebuked the Prophet, or by what the Lord says: "Which of you convicts me of sin? And, if I have spoken ill, bear witness to the ill;" since it is one thing to correct secretly a brother sinning against oneself, which indeed everyone is bound to effect according to the evangelical rule (in which case it may rightly be understood that Balaam was corrected by the she-ass), and it is another thing to rebuke openly one’s father even when delinquent, and especially to call 'fool' in place of 'simple', which indeed is permitted to no one according to evangelical truth: "for he who even says to his brother, 'Fool,' will be guilty of the Gehenna of fire." Again, it is one thing when a prelate of his own accord, trusting in his own innocence, subjects himself to the accusation of his subjects, in which case the aforesaid word of the Lord ought to be understood; and it is another thing when a subject, not so much with the mind of reproving as of detraction, temerariously rises up against a prelate, whereas upon him there rather lies the necessity of obeying. But if perhaps necessity should demand that a priest, as useless and unworthy, ought to be removed from the care of the flock, it must be proceeded with in due order before the bishop, to whose office both the institution and the destitution of priests is known to pertain.

Illud autem, tanquam de supercilio Pharisaeorum procedens, debet ab omnibus aspernari, quod tanquam ipsi soli sint iusti, ceteros aspernantur quum et hactenus ab initio nascentis ecclesiae multi fuerint viri sancti, qui nec tales fuisse leguntur nec talibus adhaesisse, quum de novo tales surexisse legantur: qui nisi contenti sint doceri potius quam docere, ad illos forsitan pertinebunt quibus Dominus ait: "Nolite fieri plures magistri." Nos ergo, filii, quia paterno vos affectu diligimus, ne sub praetextu veritatis in foveam decidatis erroris et sub specie virtutum in laqueum vitiorum universitatem vestram rogamus attentius, monemus et exhortamur in Domino in remissionem vobis peccatorum iniungentes, quatenus ab iis quae superius reprehensibilia denotavimus, linguam et animum revocetis, fidem catholicam et regulam ecclesiasticam observantes, ne vos verbis fallacibus circumveniri vel etiam circumvenire contingat: quia nisi correctionem nostram et admonitionem paternam receperitis humiliter et devote, nos post oleum infundemus et vinam, severitatem ecclesiasticam apponentes; ut qui noluerint obedire spontanei, discant acquiescere vel inviti. [Datum Laterani1199.]

But that thing, as proceeding from the superciliousness of the Pharisees, ought to be spurned by all: that, as though they themselves alone are just, they disdain the rest—since even hitherto, from the beginning of the nascent church, there have been many holy men, who are not read to have been such nor to have clung to such, whereas such persons are read to have arisen only newly—who, unless they are content to be taught rather than to teach, will perhaps belong to those to whom the Lord says: "Do not become many masters." We therefore, sons, because we love you with paternal affection, lest under the pretext of truth you fall into the pit of error and, under the appearance of virtues, into the snare of vices, we beg your university the more attentively, we warn and exhort in the Lord, enjoining this to you for the remission of sins: that you recall your tongue and mind from those things which above we have denoted as reprehensible, observing the Catholic faith and the ecclesiastical rule, lest it happen that you be circumvented—or even circumvent others—by fallacious words; because unless you humbly and devoutly receive our correction and paternal admonition, after the oil we will also pour in wine, applying ecclesiastical severity, so that those who have not wished to obey spontaneously may learn to acquiesce even unwilling. [Given at the Lateran1199.]

CAP. XIII. Excommunicati sunt omnes haeretici, quibuscunque nominibus nominentur.

CHAPTER 13. All heretics, by whatever names they may be named, are excommunicated.

H. d. usque ad § Damnati. - § 1. Damnati de haeresi per saecularem iudicem puniuntinr, et bona laicorum haereticorum confiscantur, et clericorum bona applicantur ecclesiis, ubi beneficiati erant. H. d. usque ad § Qui autem.

Here, down to § The Condemned. - § 1. Those condemned for heresy are punished by the secular judge, and the goods of lay heretics are confiscated, and the goods of clerics are applied to the churches where they had benefices. Here, down to § But Whoever.

Abbas Siculus. - § 2. Si suspectus de haeresi se non purgat, ad arbitrium superioris excommunicatur, et exsistens per annum in excommunicatione, ut haereticus, damnatur. H. d. usque ad § Moneantur.

THE SICILIAN ABBOT. - § 2. If, suspected of heresy, he does not purge himself, at the discretion of the superior he is excommunicated, and, remaining for a year in excommunication, he is condemned as a heretic. H. d. usque ad § Moneantur.

Abbas Siculus. - § 3. Potestates saeculares perpetuae vel temporales iurare tenentur universos haereticos ab ecclesia damnatos pro viribus exterminare, et temporalis dominus, non purgans terram suam haereticis, excommunicatur. Et si perstiterit in excommunicatione per annum, nunciatur Papae, qui fideles eius a iuramento absolvet, et eius terram fidelibus exponet, salvo iure principalis domini; nisi et ipse sit in culpa.

Abbas Siculus. - § 3. Secular powers, perpetual or temporal, are bound to swear to exterminate, to the extent of their power, all heretics condemned by the church; and the temporal lord, not purging his land of heretics, is excommunicated. And if he persists in excommunication for a year, he is notified to the Pope, who will absolve his faithful from the oath, and will expose his land to the faithful, saving the right of the principal lord; unless he also be in fault.

H. d. usque ad § Catholici. Abbas Siculus. - § 4. Cruce signati ad exterminationem haereticorum, gaudent privilegio concesso cruce signatis in subsidium terrae sanctae.

On this matter up to § Catholics. The Sicilian Abbot. - § 4. Those signed with the cross for the extermination of heretics enjoy the privilege granted to those signed with the cross in aid of the Holy Land.

H. d. usque ad § Credentes. Abbas. - § 5. Ibi ponitur poena credentium, receptatorum et defendentium haereticos, primo laicorum, secundo clericorum, usque ad § Quia.

Here, down to § Believers. The Abbot. - § 5. There the penalty is set for believers, receivers and defenders of heretics, first of laymen, second of clerics, down to § Because.

Abbas. - § 6. Nullus debet sibi officium praedicandi assumere, nisi super hoc sibi a iure vel a sede apostolica vel a dioecesano episcopo licentia concedatur; alias excommunicatur, et, nisi resipuerit, alia poena imponitur. H. d. usque ad § Adiicimus.

Abbot. - § 6. No one ought to assume to himself the office of preaching, unless a license is granted him for this by law or by the Apostolic See or by the diocesan bishop; otherwise he is excommunicated, and, unless he repents, another penalty is imposed. Thus far on this, up to § We add.

Abbas. - § 7. Archiepiscopi et episcopi, inferiorum suoram provincias et dioeceses suspectas habentes de haeresi, saltem semel in anno per se vel per alios idoneos visitent; qui etiam debent, si hoc expedire videbitur, exigere iuramentum ab illis de vicinia ad revelandos haereticos et occulta conventicula celebrantes, quos revelatos relapsos canonice punient, et renitentes iurare, ut haeretici condemnentur. H. d. usque ad § Volumus.

Abbot. - § 7. Archbishops and bishops, having the provinces and dioceses of their inferiors suspected of heresy, shall visit at least once in the year either in person or through other suitable persons; who also ought, if this shall seem expedient, to exact an oath from those of the vicinity to reveal heretics and those holding secret conventicles, whom, when revealed, and the relapsed, they will punish canonically, and those refusing to swear are to be condemned as heretics. H. d. up to § We wish.

Abbas. - § 8. Episcopus negligens in haeresi persequenda, a dignitate episcopali est removendus, et alius idoneus est surrogandus. H. d. usque ad finem Abbas Siculus.

Abbot. - § 8. A bishop negligent in pursuing heresy is to be removed from episcopal dignity, and another suitable person is to be surrogated. From here to the end, the Sicilian Abbot.

Idem in concilio generalI. Excommunicamus itaque et anathematizamus omnem haeresim, extollentem se adversus hanc sanctam, orthodoxam et catholicam fidem, quam superius exposuimus, condemnantes haereticos universos, quibuscunque nominibus censeantur, facies quidem diversas habentes, sed caudas ad invicem colligatas, quia de vanitate conveniunt in id ipsum. § 1. Damnati vero praesentibus saecularibus potestatibus aut eorum ballivis relinquantur animadversione debita puniendi, clericis prius a suis ordinibus degradatis, ita, quod bona huiusmodi damnatorum, si laici fuerint, confiscentur: si vero clerici, applicentur ecclesiis, a quibus stipendia receperunt.

The same in the General Council. We therefore excommunicate and anathematize every heresy that exalts itself against this holy, orthodox, and catholic faith, which we have set forth above, condemning all heretics, by whatever names they may be designated, indeed having diverse faces but tails tied to one another, since in vanity they agree to the selfsame thing. § 1. But let those condemned be handed over to the present secular powers or to their bailiffs to be punished with due animadversion, clerics first being degraded from their orders, such that the goods of such condemned persons, if they are laymen, are confiscated; but if they are clerics, let them be applied to the churches from which they received stipends.

§ 2. Qui autem inventi fuerint sola suspicione notabiles, nisi iuxta considerationem suspicionis qualitatemque personae propriam innocentiam congrua purgatione monstraverint, anathematis gladio feriantur, et usque ad satisfactionem condignam ab omnibus evitentur, ita, quod, si per annum in excommunicatione perstiterint, ex tunc velut haeretici condemnentur. § 3. Moneantur autem et inducantur, et, si necesse fuerit, per censuram ecclesiasticam compellantur saeculares potestates, quibuscunque fungantur officiis, ut, sicut reputari cupiunt et haberi fideles, ita pro defensione fidei praestent publice iuramentum, quod de terris suae iurisdictioni subiectis universos haereticos, ab ecclesia denotatos, bona fide pro viribus exterminare studebunt, ita, quod amodo, quandocunque quis fuerit in potestatem sive perpetuam sive temporalem assumptus, hoc teneatur capitulum iuramento firmare. Si vero dominus temporalis, requisitus et monitus ab ecclesia, suam terram purgare neglexerit ab [hac] haeretica foeditate, per metropolitanum et ceteros comprovinciales episcopos excommunicationis vinculo innodetur, et, si satisfacere contempserit, infra annum significetur hoc summo Pontifici, ut ex tunc ipse vasallos ab eius fidelitate denunciet absolutos, et terram exponat catholicis occupandam, qui eam, exterminatis haereticis, absque ulla contradictione possideant, et in fidei puritate conservent, salvo iure domini principalis, dummodo super hoc ipse nullum praestet obstaculum, nec aliquod impedimentum opponat, eadem nihilominus lege servata circa.

§ 2. But those who shall be found notable on mere suspicion, unless, according to the consideration of the suspicion and the quality of the person, they shall have shown their own innocence by congruous purgation, let them be struck with the sword of anathema, and let them be avoided by all until condign satisfaction, such that, if they persist in excommunication for a year, from then on they are condemned as heretics. § 3. Moreover, let the secular powers, in whatever offices they function, be warned and induced, and, if it shall be necessary, compelled by ecclesiastical censure, that, just as they desire to be reputed and held faithful, so for the defense of the faith they publicly furnish an oath, that from the lands subject to their jurisdiction they will strive, in good faith and to the best of their powers, to exterminate all heretics denoted by the church, such that from now on, whenever anyone shall have been assumed into power, whether perpetual or temporal, he is held to confirm this chapter by oath. But if a temporal lord, required and warned by the church, shall have neglected to purge his land of [this] heretical foulness, let him be bound by the bond of excommunication by the metropolitan and the other co-provincial bishops; and, if he shall have scorned to make satisfaction, within a year let this be signified to the supreme Pontiff, that from then on he may denounce the vassals absolved from his fealty, and expose the land to be occupied by Catholics, who, the heretics having been exterminated, may possess it without any contradiction, and preserve it in purity of the faith, saving the right of the principal lord, provided that he himself offers no obstacle on this matter, nor sets up any impediment, the same law nonetheless being kept concerning.

eos, qui non habent dominos principales. § 4. Catholici vero, qui, crucis assumpto charactere, ad haereticorum exterminium se accinxerint, illa gaudeant indulgentia, illoque sancto privilegio sint muniti, quae accedentibus in terrae sanctae subsidium conceduntur. § 5. Credentes praeterea, receptatores, defensores et fautores haereticorum excommunicationi decernimus subiacere, firmiter statuentes, ut, postquam quis talium fuerit excommunicatione notatus, si satisfacere contempserit infra annum, ex tunc ipso iure sit factus infamis, nec ad publica officia seu consilia, nec ad eligendos aliquos ad huiusmodi, nec ad testimonium admittatur.

those who do not have principal lords. § 4. But Catholics who, having assumed the character of the cross, have girded themselves for the extermination of heretics, let them rejoice in that indulgence and be fortified with that holy privilege which are granted to those going to the aid of the Holy Land. § 5. Moreover, we decree that the believers in, receivers, defenders, and favorers of heretics are subject to excommunication, firmly establishing that, after anyone of such people has been marked by excommunication, if he has scorned to make satisfaction within a year, from then by the law itself he shall have been made infamous, and he shall not be admitted to public offices or councils, nor to the choosing of anyone to such things, nor to testimony.

Sit etiam intestabilis, ut nec testandi liberam habeat facultatem nec ad hereditatis successionem accedat. Nullus praeterea ipsi super quocunque negotio, sed ipse aliis respondere cogatur. Quodsi forte iudex exstiterit, eius sententia nullam obtineat firmitatem, nec causae aliquae ad eius audientiam perferantur.

Let him also be intestable, so that he have not the free faculty of making a will, nor accede to the succession of an inheritance. Moreover, let no one be obliged to answer to him concerning any matter, but let he himself be compelled to answer to others. And if perchance he should have been a judge, let his sentence obtain no force, nor let any causes be brought to his hearing.

Si fuerit advocatus, eius patrocinium nullatenus admittatur; si tabellio, instrumenta confecta per ipsum nullius sint momenti, sed cum auctore damnato damnentur. Et in similibus idem praecipimus observari. Si vero clericus fuerit, ab omni officio et beneficio deponatur, ut, in quo maior est culpa, gravior exerceatur vindicta.

If he should be an advocate, let his patronage by no means be admitted; if a notary, let the instruments drawn up by him be of no effect, but, with the author condemned, let them be condemned. And in similar cases we prescribe that the same be observed. But if he should be a cleric, let him be deposed from every office and benefice, so that, where the fault is greater, a graver punishment may be exercised.

Si qui autem tales, postquam ab ecclesia fuerint denotati, evitare contempserint, excommunicationis sententia usque ad satisfactionem idoneam percellantur. Sane, clerici non exhibeant huiusmodi pestilentibus ecclesiastica sacramenta, nec eos Christianae praesumant tradere sepulturae, nec eleemosynas aut oblationes eorum percipiant, alioquin suo priventur officio, ad quod nunquam restituantur absque indulto sedis apostolicae speciali. Similiter quilibet regulares, quibus etiam hoc infligatur, ut eorum privilegia in illa dioecesi non serventur, in qua tales excessus praesumpserint perpetrare.

But if any such persons, after they have been marked out by the Church, shall have scorned to avoid them, let them be struck by the sentence of excommunication until adequate satisfaction. Indeed, let clerics not exhibit ecclesiastical sacraments to such pestilential persons, nor presume to hand them over to Christian burial, nor receive their alms or oblations; otherwise let them be deprived of their office, to which they are never to be restored without a special indult of the Apostolic See. Likewise, let any regulars be treated similarly, upon whom this also shall be inflicted: that their privileges are not to be observed in that diocese in which they shall have presumed to perpetrate such excesses.

§ 6. Quia vero nonnulli sub specie pietatis virtutem eius, iuxta quod Apostolus ait, abnegantes, auctoritatem sibi vendicant praedicandi, quum idem Apostolus dicat: "Quomodo praedicabunt, nisi mittantur?" omnes, qui prohibiti, vel non missi, praeter auctoritatem ab apostolica sede vel catholico episcopo loci susceptam, publice vel privatim praedicationis officium usurpare praesumpserint, excommunicationis vinculo innodentur, et nisi quam citius resipuerint, alia competenti poena plectentur. § 7. Adiicimus insuper, ut quilibet archiepiscopus vel episcopus per se aut per archidiaconum suum, aut alias honestas idoneasque personas, bis aut saltem semel in anno propriam parochiam, in qua fama fuerit haereticos habitare, circumeat, et ibi tres vel plures boni testimonii viros, vel etiam, si expedire videbitur, totam viciniam iurare compellat, quod, si quos ibidem haereticos sciverit, vel aliquos ocoulta conventicula celebrantes, seu a communi conversatione fidelium vita et moribus, dissidentes, eos episcopo studeat indicare. Ipse autem episcopus ad praesentiam suam convocet accusatos, qui, nisi se ab obiecto reatu purgaverint, vel, si post purgationem exhibitam in pristinam fuerint relapsi perfidiam, canonice puniantur.

§ 6. Because indeed some, under the appearance of piety denying its power, according to what the Apostle says, claim for themselves the authority of preaching, whereas the same Apostle says: "How will they preach, unless they are sent?" all who, being prohibited or not sent, apart from authority received from the Apostolic See or the catholic bishop of the place, shall have presumed to usurp the office of preaching publicly or privately, are to be bound by the bond of excommunication, and unless they come to their senses as quickly as possible, they shall be punished with another appropriate penalty. § 7. We add moreover, that each archbishop or bishop, either by himself or through his archdeacon, or other honorable and suitable persons, twice, or at least once, in the year shall go around his own parish in which there shall be a report that heretics dwell, and there compel three or more men of good testimony, or even, if it shall seem expedient, the whole neighborhood, to swear that, if they know any heretics there, or any celebrating occult conventicles, or, dissenting from the common conversation of the faithful in life and morals, they will strive to indicate them to the bishop. But the bishop himself shall summon the accused to his presence, who, unless they purge themselves from the charge objected, or, if after the purgation presented they have relapsed into their former perfidy, shall be punished canonically.

Si qui vero ex eis, iuramenti religionem obstinatione damnabili respuentes, iurare forte noluerint, ex hoc ipso tanquam haeretici reputentur. § 8. Volumus igitur et mandamus, et in virtute obedientiae districte praecipimus, ut ad haec efficaciter exsequenda episcopi per dioeceses suas diligenter invigilent, si canonicam velint effugere ultionem. Si quis enim episcopus super expurgando de sua dioecesi haereticae pravitatis fermento negligens fuerit vel remissus, quum id certis indiciis apparuerit, ab episcopali officio deponatur, et in locum ipsius alter substituatur idoneus, qui velit et possit haereticam confundese pravitatem.

If any indeed of them, spurning the religion (sanctity) of an oath by damnable obstinacy, should perchance be unwilling to swear, let them from this very fact be reckoned as heretics. § 8. We therefore will and command, and by virtue of obedience we strictly enjoin, that, for these things to be effectively executed, the bishops diligently keep watch through their dioceses, if they wish to escape canonical retribution. For if any bishop, in purging from his diocese the leaven of heretical depravity, shall have been negligent or remiss, when this shall have appeared by sure indications, let him be deposed from the episcopal office, and in his place let another be substituted, fit, who is willing and able to confound heretical depravity.

CAP. XIV. Laici, cuiuscunque professionis sint, praedicare non debent.

CHAPTER 14. Laymen, of whatever profession they may be, ought not to preach.

Gregorius IX. Archiepiscopo MediolanensI. Sicut in uno corpore (Et infra:) Quum igitur nonnulli laici praedicare praesumant, et verendum nimis exsistat; ne vitia sub specie virtutum occulte subintrent, nos, attendentes, quod doctorum ordo est in ecclesia Dei quasi praecipuus, mandamus, quatenus, quum alios Dominus apostolos dederit, alios prophetas, alios vero doctores, interdicas laicis universis, cuiuscunque ordinis censeantur, usurpare officium praedicandI. CAP.

Gregory 9. To the Archbishop of Milan. As in one body (And below:) Since therefore some laymen presume to preach, and it is very much to be feared lest vices should secretly slip in under the appearance of virtues, we, considering that the order of doctors is in the Church of God as it were the principal one, command that, since the Lord has given some as apostles, others as prophets, and others indeed as doctors, you forbid all laymen, of whatever order they are reckoned, to usurp the office of preaching. CHAPTER.

XV. Hoc cap. usque ad § Si qui autem. habetur in c. Excommunicamus.

15. This chapter up to § Si qui autem. is contained in the chapter Excommunicamus.

supr. eod. tit.

above, in the same title.

in princ., unde summa et declara, prout ibi fuit dictum. - § 1. Si in haeresi deprehensi nolunt redire ad fidem, detrudendi sunt in perpetuo carcere ad poenitentiam peragendam, et credentes erroribus haereticorum haeretici sunt. H. d.

in the beginning, whence sum up and declare, just as it was said there. - § 1. If, being apprehended in heresy, they are unwilling to return to the faith, they are to be thrust down into perpetual prison to perform penance, and those believing the errors of heretics are heretics. H. d.

Idem.

The same.

Excommunicamus et anathematizamus universos haereticos, Catharos, Patarenos, Pauperes de Lugduno, Passaginos, Iosepinos, Arnaldistas, Speronistas, et alios, quibuscunque nominibus censeantur, facies quidem habentes diversas, sed caudas adinvicem colligatas, quia de vanitate conveniunt in id ipsum. Damnati vero per ecclesiam saeculari iudicio relinquantur, animadversione debita puniendi, clericis prius a suis ordinibus degradatis. § 1. Si qui autem de praedictis, postquam fuerint deprehensi, redire noluerint ad agendam condignam poenitentiam, in perpetuo carcere detrudantur, credentes autem eorum erroribus haereticos similiter iudicamus.

We excommunicate and anathematize all heretics, the Cathars, Patarenes, the Poor of Lyon, Passagins, Josephins, Arnaldists, Speronists, and others, by whatever names they may be designated, indeed having diverse faces, but tails tied to one another, because they agree in vanity upon the same thing. But those condemned by the Church are to be left to secular judgment, to be punished with due animadversion, clerics first degraded from their orders. § 1. If any of the aforesaid, after they have been apprehended, are unwilling to return to perform condign penance, let them be thrust into perpetual prison; moreover, those believing their errors we likewise judge to be heretics.

CAP. XVI. Liberantur ab omni obligatione qui haereticis tenebantur adstrictI.

CHAPTER 16. They are freed from every obligation who were held bound to heretics.

Idem.

The same.

Absolutos se noverint a debito fidelitatis hominii et totius obsequii, quicunque lapsis manifeste in haeresim aliquo pacto, quacunque firmitate vallato, tenebantur adstrictI.

Let them know themselves to be absolved from the debt of fidelity of homage and of all service, whoever were held bound to those who have manifestly lapsed into heresy by any pact, fortified with whatever firmness.

TITULUS VIII. DE SCHISMATICIS ET ORDINATIS AB EIS.

TITLE 8. ON SCHISMATICS AND THOSE ORDAINED BY THEM.

CAP. I. Irritae sunt ordinationes, beneficiorum collationes, et ecclesiasticarum rerum alienationes per schismaticos factae, et a dignitate et ordiue suspenduntur qui schisma tenere iurant.

CHAPTER 1. The ordinations, collations of benefices, and alienations of ecclesiastical things made by schismatics are void, and those who swear to hold the schism are suspended from dignity and order.

Ex concilio LateranensI. Quod a praedecessore nostro felicis memoriae Papa Innocentio factum est innovantes, ordinationes ab Octaviano et Guidone haeresiarchis, nec non et Ioanne Strumensi, qui eos secutus est, factas, et ab ordinatis ab eis, irritas esse censemus, adiicientes etiam, ut, [si] qui dignitates ecclesiasticas seu beneficia per dictos schismaticos acceperunt, careant imptetratis. Alienationes quoque sive invasiones, quae per eosdem schismaticos, seu quae per laicos factae sunt de rebus ecclesiasticis, omni careant firmitate, et ad ecclesias sine omni onere revertantur.

From the Lateran Council. Renewing what by our predecessor of happy memory, Pope Innocent, was done, we judge the ordinations made by Octavian and Guido, heresiarchs, as well as also by John of Struma, who followed them, and by those ordained by them, to be void, adding also that, [if] any have received ecclesiastical dignities or benefices through the said schismatics, they are to be deprived of what was obtained. Likewise the alienations or invasions which by those same schismatics, or which by laymen, have been made of ecclesiastical things are to lack all validity, and are to revert to the churches without any burden.

Si quis autem contraire praesumpserit, excommunicationi se noverit subiacere. Illos vero, qui sponte iuramentum de tenendo schismate praestiterint, a sacris ordinibus et dignitatibus decernimus manere suspensos.

If anyone, however, shall have presumed to contravene, let him know that he is subject to excommunication. But those who of their own accord have taken an oath to hold the schism, we decree to remain suspended from sacred orders and dignities.

CAP. II. Ordinatus a schismatico ab officio est repellendus, nisi probet secum dispensatum per habentem potestatem.

CHAPTER 2. One ordained by a schismatic is to be removed from office, unless he proves that a dispensation has been granted to him by one having authority.

Innocentius III. Bisuntino Archiepiscopo.

Innocent III. To the Archbishop of Besançon.

Fraternitati tuae (Et infra: [cf. c.7.de eo, qui cogn. IV.13.]) Prioremquoque, quem a schismatico asseris ordinatum, ab officio poteris repellere incunctanter, nisi legitime probaverit secum fuisse misericorditer dispensatum et ab ea persona, quae super hoc potestatem habuerit dispensandi. [Dat.

To your Fraternity (And below: [cf. c.7.on him who is known.4. 13.]) The Prioralso, whom you assert to have been ordained by a schismatic, you can repel from office unhesitatingly, unless he shall have lawfully proved that it was mercifully dispensed with in his regard and by that person who over this had the power of dispensing. [Given.

Ferentini XII. Kal. Iun. 1203.]

At Ferentino, on the 12th day before the Kalends of June, 1203.]

TITULUS IX. DE APOSTATIS ET REITERANTIBUS BAPTISMA.

TITLE 9. ON APOSTATES AND THOSE REITERATING BAPTISM.

CAP. I. Clericus, qui dimisso habitu et tonsura immiscet se enormitatibus, perdit privilegium canonis: Si quis suadente, unde eum deprehendentes non incidunt in canonem. scil.

CHAPTER 1. A cleric who, with habit and tonsure laid aside, mixes himself with enormities loses the privilege of the canon: If anyone, with someone persuading, whence those seizing him do not fall under the canon. to wit.

excommunicationem.

excommunication.

Alexander III. Praeterea clerici, qui, relicto ordine clericali et habitu suo, in apostasia tanquam laici conversantur, si in criminibus comprehensi teneantur, per censuram ecclesiasticam non praecipimus liberari. Tales enim inter apostatas numerandos sanctorum Patrum statuta declarant.

Alexander 3. Moreover, clerics who, with their clerical order and their habit left behind, conduct themselves in apostasy as laymen, if apprehended in crimes and held, we do not prescribe to be freed by ecclesiastical censure. For the statutes of the holy Fathers declare that such as these are to be numbered among apostates.

[Sacerdotibus etc. cf. c.2.Ne cler. vel mon.

[To priests etc. cf. ch.2.Lest cler. or mon.

III. 50.]

3. 50.]

CAP. II. Si crimen acolythi, qui rebaptizanti praebuit ministerium, est occultum, promoveri potest; si publicum, non, nisi cum eo religionem intrante dispensetur.

CHAPTER 2. If the crime of the acolyte, who furnished ministry to a rebaptizer, is occult, he can be promoted; if public, he cannot, unless a dispensation be made for him upon his entering religion.

Idem Abbati S. Genovefae.

The same to the Abbot of St. Genevieve.

Ex literarum tuarum tenore perpendimus, quod quidam, aegritudine longa confectus, insano sortilegarum mulierum credens consilio, ut sanaretur, per iterationem fecit iniuriam baptismatis sacramento. Adstitit autem huic sacrilegio adolescens quidam bonae, ut videtur, indolis, acolythus, frater carnalis illius, in quo baptismus asseritur iteratus, et ministerium in respondendo exhibuit presbytero baptizanti, et cooperator exstitit rei nefandae. Quia ergo tua nos duxit prudentia consulendos, qualiter puniri debeat vel purgari acolythus, quem etiam minor aetas et intentio fraternae salutis corporeae excusare videtur aliquantulum, discretioni tuae praesentibus literis respondemus, quod, quamvis multum non videatur poena plectendus, ad superiores tamen ordines promoveri, si publicum est quod proponitur, non valebit, nisi ad religionem transire voluerit, ut favore religionis ipsius circa eum valeat dispensari. Si vero occultum est, promoveri poterit, et excessum suum dignis poenitentiae fructibus expiare.

From the tenor of your letters we have weighed that a certain man, worn out by a long infirmity, trusting the insane counsel of sortilegous women, so that he might be healed, by iteration did an injury to the sacrament of baptism. But there stood by this sacrilege a certain adolescent of, as it seems, good disposition, an acolyte, the carnal brother of him in whom baptism is asserted to have been repeated, and he rendered the ministry in responding to the presbyter who was baptizing, and proved a cooperator in the nefarious deed. Therefore, since your prudence has led us to be consulted as to how the acolyte ought to be punished or purged, whom also his younger age and the intention of fraternal bodily health seem to excuse a little, we reply to your discretion by the present letters that, although he does not seem to be much to be punished by a penalty, to higher nevertheless orders he will not be able to be promoted, if what is put forward is public, unless he should wish to pass over into religion, so that by favor of that very religion it may be possible to dispense concerning him. But if it is occult, he will be able to be promoted, and to atone for his excess by worthy fruits of penance.

CAP. III. Infamatus de apostasia compellitur se purgare.

CHAPTER 3. Defamed for apostasy, he is compelled to clear himself.

Innocentius III. Tuae fraternitati (Et infra: [(cf. c.3.de cler. per.

Innocent 3. To your fraternity (And below: [(cf. ch.3.on cler. per.

I. 22.)Alii quoque, quos fama publica monachos asserit vel canonicos regularis, in saeculari habitu incedentes se saeculares monachos mentiuntur, de quibus, quum probari non possit, quod vitam religiosam sint professi, responsum apostolicum expetisti, utrum ad partes remitti debeant cismarinas, et episcoporum illorum et abbatum monasteriorum illorum, in quibus dicuntur regularem habitum assumpsisse, literis doceant, se non esse monachos vel canonicos regulares, vel debeant potius in saeculari habitu tolerari. Nos autem etc. (cf. c.3.de cler.

1. 22.)Others also, whom public fame asserts to be monks or canons regular, proceeding in secular habit, pretend themselves to be seculars rather than monks; about whom, since it cannot be proved that they have professed the religious life, you have sought an apostolic response, whether they ought to be remitted to the cis-marine parts, and by the letters of those bishops and of the abbots of those monasteries in which they are said to have assumed the regular habit they should show that they are not monks or canons regular, or rather they ought to be tolerated in secular habit. But we, etc. (cf. ch.3.on cler.

peregr. I. 22.)] Super secundo vero articulo inquisitioni tuae duximus respondendum, quod clerici, qui sunt de apostasiae crimine infamati, qui videlicet abiecerunt habitum clericalem, non sunt in saeculari habitu tolerandi, sed per districtionem ecclesiasticam coercendi, donec deficiente probatione, ad infamiam abolendam purgationem canonicam curaverint exhibere. [Quaesivisti etc.

peregr. 1. 22.)] On the second indeed article of your inquiry we have judged we should respond that clerics who are ill-famed for the crime of apostasy, namely who have cast off the clerical habit, are not to be tolerated in secular dress, but are to be coerced by ecclesiastical constraint, until, proof being lacking, they shall have taken care to present canonical purgation for the abolition of the infamy. [You have inquired etc.

Dat. Rom. ap. S. Petr.

Given at Rome, at St. Peter's.

II. Kal. Febr. Ao. IX. 1207.]

2nd day before the Kalends of February, Year 9. 1207.]

CAP. IV. Baptizati alterius sectae vel fidei ritus dimittere compelluntur.

CHAPTER 4. The baptized are compelled to dismiss the rites of another sect or faith.

Idem in concilio generalI. Quidam, sicut accepimus, qui ad sacri undam baptismatis voluntarii accesserunt, veterem hominem omnino non exuunt, ut novo perfectius induantur, quum, prioris ritus reliquias retinentes, Christianae religionis decorem tali commixtione confundant. Quum autem maledictus sit homo, qui terram duabus viis ingreditur, et indui veste non debeat lino lanaque contexta: statuimus, ut per praelatos ecclesiarum talis observantia veteris ritus omnimode compescatur, ut, quos Christianae religioni liberae voluntatis arbitrium obtulit, salutiferae coactionis necessitas in eius observatione conservet; quum minus malum exsistat viam Domini non agnoscere, quam post agnitam retroire.

Likewise in the General Council. Certain persons, as we have received, who have voluntarily approached the sacred wave of baptism, do not at all strip off the old man, that they may be more perfectly clothed with the new, since, retaining the remnants of the former rite, they confound the ornament of the Christian religion by such a commixture. But since accursed is the man who enters the land by two ways, and one ought not to be clothed with a garment woven of linen and wool: we decree that by the prelates of the churches such an observance of the old rite be in every way restrained, so that those whom the decision of free will has offered to the Christian religion the necessity of salutary coercion may preserve in its observance; since it is a lesser evil not to acknowledge the way of the Lord than, after acknowledging it, to go back.

CAP. V. Apostatae incarcerari et affligi possunt, ut habitum reassumant.

CHAPTER 5. Apostates can be incarcerated and afflicted, so that they may reassume the habit.

Honorius III. Archiepiscopo TuronensI. A nobis expetiit tua fraternitas edoceri, quid de apostatis sit agendum, quum in custodia detinentur, qui minis vel blanditiis nullatenus possunt induci, ut abiectum monachalem habitum reassumant.

Honorius 3. To the Archbishop of Tours. Your fraternity has sought from us to be instructed what should be done concerning apostates, when they are detained in custody, who by threats or blandishments can in no way be induced to reassume the cast-off monachal habit.

Ad quod tibi breviter respondemus, quod tales, si volueris, poteris sub gravi custodia carcerare, ita, quod solummodo vita sibi misera reservetur, donec a suae praesumptionis nequitia resipiscant. [Dat. Romae II. Non.

To which we briefly respond to you, that such persons, if you wish, you can imprison under severe custody, in such a way that only a miserable life is reserved to them, until they repent of the wickedness of their presumption. [Given at Rome 2. Nones

Mai. 1218.]

May. 1218.]

CAP. VI. Monachus, in apostasia ordinatus, non potest sine dispensatione Papae in suscepto ordine ministrare.

CHAPTER 6. A monk, ordained in apostasy, cannot minister in the assumed order without the dispensation of the Pope.

Idem Archiepiscopo LugdunensI. Consultationi tuae breviter respondemus, quod monachus, aliquem sacrum ordinem in apostasia recipiens, quantumlibet suo fuerit reconciliatus abbati, et receperit poenitentiam, absque tamen dispensatione Romani Pontificis ministrare non poterit in ordine, sic suscepto. Inquisitioni etc. (cf. c.7.de usu et auct.

The same to the Archbishop of Lyons. We briefly answer to your consultation, that a monk who, in apostasy, receives some sacred order, however much he may have been reconciled to his abbot and has received penance, nevertheless without a dispensation of the Roman Pontiff will not be able to minister in the order thus received. To the Inquiry etc. (cf. c.7.de usu et auct.

pall. I. 8.) [Dat. Reate IV. (III.) Id. Aug.1225.]

pall. 1. 8.) [Dated at Rieti, 4 (3.) Ides of Aug.1225.]

TITULUS X. DE HIS, QUI FILIOS OCCIDERUNT.

TITLE 10. ON THOSE WHO HAVE KILLED THEIR SONS.

CAP. I. Mulier, occidens sponte filium, debet perpetuo in monasterio poenitere; si tamen tinetar de innocentia, datur vel saltem non denegatur sibi licentia nubendI. Alexander III.

CHAPTER 1. A woman, killing her son of her own accord, ought to do penance perpetually in a monastery; if, however, there is fear for her innocence, permission to marry is given to her, or at least not denied. Alexander 3.

Tornacensi Episcopo.

To the Bishop of Tournai.

Venim ad nos M. mulier latrix praesentium lacrimabili lobis confessione monstravit, quod, quum de quodam filium genuisset, et ille sibi saepe turgido vultu improperasset, quod filius eius non esset, ipsa, iracundiae calore et furore animi ducta, eundum filium interfecit. Quo comperto comes Flandrensis eam totam terram usque ad septennium abiurare coegit, nisi de nostra licentia remaneret. Quumque se nostro adspectui praesentasset, et, quod crucem suscepisset Hierosolymam profectura, nobis assertione sua proposuisset: nos eam, quia in partibus illis praesentia sua non posset esse utilis, sed damnosa, ab Hierosolymitano itinere revocantes, ipsam fraternitati tuae duximus remittendam, praesentium tibi auctoritate Mandamus, quatenus eam mulierem labores inducere, ut ad aliquod monasterium tui episcopatus transeat, in quo peccata sua perpetua poenitentia deploret.

There came to us the M. woman, the bearer of the present letters, who showed by a tearful confession that, when she had borne a son by a certain man, and he had often with a swollen countenance reproached her that he was not his son, she, led by the heat of anger and by the frenzy of mind, killed that same son. When this was discovered, the Count of Flanders compelled her to abjure the whole land for up to seven years, unless by our license she should remain. And when she had presented herself to our sight, and had put before us by her assertion that she had taken up the cross, intending to set out to Jerusalem: we, recalling her from the journey to Jerusalem, because in those parts her presence could not be useful but harmful, have judged her to be sent back to your fraternity; by the authority of these presents we command you, to the effect that you induce the woman by efforts to go over to some monastery of your bishopric, in which she may bewail her sins with perpetual penance.

Si autem repugnante carnis fragilitate ad hoc induci noluerit, ei licentiam in Domino nubendi tribuas, quia tutius nobis videtur, ut in Domino nubat et uni soli, quam inhoneste multos admittat.

But if, with the fragility of the flesh resisting, she is unwilling to be induced to this, grant her license in the Lord to marry, because it seems safer to us that she marry in the Lord and to one only, than that she dishonorably admit many.

CAP. II. Mulier, occidens filium, propter hoc a viro separari non debet; sed alia poenitentia sibi imponitur.

CHAPTER 2. A woman, killing her son, ought not on account of this to be separated from her husband; but another penance is imposed upon her.

Lucius III. Parisiensi Episcopo.

Lucius 3. To the Bishop of Paris.

Intelleximus ex literis tuis, quod, quumM. mulierlatrix praesentium filiam parvam haberet, furore accensa diabolico tandem ipsam, suggerente eo, qui de fidelium perditione laetatur, letali vulnere iugulavit, propter quod dominus terrae maritum eius et ipsam compulit abiurare. Quia vero illam alios habere filios intimasti, unde circa ipsius exsilium debeat dispensari: nos, de discretione tua plenam fiduciam obtinentes, eam tuae duximus prudentiae remittendam, per apostolica scripta mandamus, quatenus ita super hoc provideas, quod sui sceleris poenam luat, et saluti eius ac filiorum ipsius per tuam providentiam in Domino consulatur, et, non obstante proposito iuramento, quod a viro dictus dominus proponitur extorsisse, eam, sicut expedire videris, eidem viro [suo] et rebus suis restituas ita, quod filios suos libere possit et pacifice gubernare.

We have understood from your letters that, whenM., a woman,bearer of the present, had a small daughter, inflamed by diabolic frenzy she at length, with the suggestion of him who rejoices at the perdition of the faithful, with a lethal wound cut her throat; on account of which the lord of the land compelled her husband and herself to abjure. But since you intimated that she has other sons, wherefore there ought to be dispensation concerning her exile: we, obtaining full confidence of your discretion, have judged that she should be remitted to your prudence, by apostolic writings we command that you so provide in this matter, that she pay the penalty of her crime, and that provision be made for the salvation of her and of her sons by your providence in the Lord, and, notwithstanding the aforesaid oath which the said lord is alleged to have extorted from the husband, that you, as you shall see it to be expedient, restore her to the same husband [her own] and to her goods in such wise that she may be able to govern her sons freely and peaceably.

CAP. III. Se summat, ponens poenitentiam parentum, circa quos pueri reperiuntur oppressI.

CHAPTER 3. He takes it upon himself, imposing penance on the parents, concerning whom children are found slain.

Idem.

The same.

De infantibus autem, qui mortui reperiuntur cum patre et matre, et non apparet, utrum a patre, vel a matre oppressus sit ipse, vel suffocatus, vel propria morte defunctus, non debent inde securi esse parentes, nec etiam sine poena; sed tamen consideratio debet esse pietatis, ubi non voluntas, sed eventus mortis causa fuerit. Si autem eos non latet, ipsos interfectores esse, scire debent, se graviter deliquisse, quod Ancyritano concilio probatur. Quidam autem poenitentiam trium annorum iudicant esse debere, quorum unum peragant in pane et aqua.

Concerning infants, moreover, who are found dead with their father and mother, and it does not appear whether he himself was crushed by the father or by the mother, or suffocated, or died by his own death, the parents ought not on that account to be secure, nor even without penalty; but nevertheless there ought to be a consideration of pietas, where not will, but the event was the cause of death. If, however, it is not unknown to them that they themselves are the killers, they ought to know that they have committed a grave delict, which is proven by the Council of Ancyra. But some judge that a penance of three years ought to be required, of which one they should pass on bread and water.

TITULUS XI. DE INFANTIBUS ET LANGUIDIS EXPOSITIS.

TITLE 11. ON INFANTS AND THE LANGUISHING EXPOSED.

CAP. UN.

CHAPTER ONE.

Infama, expositus a patre vel alio, eo consentiente vel ratum habente, hoc ipso a patris potestate liberatur. Idem in servo et liberto, qui ob praedictam causam liberantura dominica potestate. Et idem iuris est in praedictis languidis cuiuscunque aetatis sic expositis, vel si eis alimenta denegantur; hi tamen, quae praedictis alimenta praestiterint, nullum ius in eis acquirunt.

An infant, exposed by the father or by another, he consenting or holding it ratified, by this very fact is freed from the father’s power. The same is [true] for a slave and a freedman, who on account of the aforesaid cause are freed from the master’s (dominical) power. And the same law obtains for the aforesaid languid (feeble) persons of whatever age, thus exposed, or if aliments are denied to them; yet those who shall have furnished the aforesaid with aliments acquire no right in them.

Gregorius IX. Si a patre, sive ab alio, sciente ipso aut ratum, habente, relegato pietatis officio infans expositus exstitit: hoc ipso a potestate fuit patria liberatus. Nam et hoc casu in ingenuitatem libertus, et servus in libertatem eripitur, quod et de praedictis cuiuscunque aetatis languidis, si expositi fuerint, vel si alicui eorum alimenta impie denegari contigerit, est dicendum. Sane, qui hos suscipiunt, non possunt propter hoc in eorum personis ius aliquod vendicare.

Gregory 9. If an infant has been exposed by the father, or by another, with himself knowing or having ratified it, the office of piety relegated: by that very fact he has been freed from paternal power (patria potestas). For also in this case a freedman is snatched into ingenuous (freeborn) status, and a slave into liberty; which likewise must be said concerning the aforesaid languid (infirm) persons of whatever age, if they should have been exposed, or if it should have happened that nourishment is impiously denied to any of them. Indeed, those who take these in cannot on that account claim any right over their persons.

TITULUS XII. DE HOMICIDIO VOLUNTARIO VEL CASUALI.

TITLE 12. ON VOLUNTARY OR CASUAL HOMICIDE.

CAP. I. Homicida incorrigibilis debet deponi, et tradi curiae saeculari, ut moriatur.

CHAPTER 1. The incorrigible homicide ought to be deposed, and handed over to the secular curia, that he may die.

In Exodo.

In Exodus.

Si quis per industriam occiderit proximum suum et per insidias, ab altari meo evelles eum, ut moriatur.

If anyone kills his neighbor by contrivance and by ambush, you shall pluck him from my altar, that he may die.

CAP. II. Ponit poenitentiam occidentis latronem, quum se poterat aliter liberare; si vero aliter liberare se non poterat, non tenetur agere poenitentiam, nisi ad cautelam.

CHAPTER 2. It lays down penance for one killing a robber, when he was able to liberate himself otherwise; but if indeed he was not able to liberate himself otherwise, he is not bound to do penance, except by way of caution.

Ex poenitentiali Romano.

From the Roman Penitential.

Interfecisti furem aut latronem, ubi comprehendi poterat absque occisione, et tamen interfecisti; quia ad imaginem Dei creatus est, et in nomine eius baptizatus et sanguine eius redemptus est, per XL. dies non intres in ecclesiam, et, lanea veste indutus, ab escis et potibus, qui interdicti sunt, et a toro, a gladio et ab equitatu, illos supra dictos dies te abstineas. In tertia autem et quinta feria et in sabbato aliquo genere leguminum, vel oleribus, et pomis, et parvis pisciculis cum mediocri cerevisia utere et temperate. Si autem sine odii meditatione te tuaque liberando huiusmodi diaboli membra interfecisti: secundum indulgentiam dico, propter imaginem Dei, si aliquid ieiunare volueris, bonum est tibi, et eleemosynam fac largiter.

You have slain a thief or robber, where he could be apprehended without killing, and yet you slew him; because he was created to the image of God, and in his name was baptized and by his blood was redeemed, for 40 days do not enter into the church, and, clothed in a woolen garment, from foods and drinks that are interdicted, and from the bed, from the sword and from riding, during those aforesaid days abstain yourself. But on the third and fifth weekday and on the Sabbath, use some kind of legumes, or vegetables, and fruits, and small fishes with moderate ale, and temperately. But if without premeditation of hatred, in freeing yourself and yours, you have slain such members of the devil: by way of indulgence I say, on account of the image of God, if you should wish to fast somewhat, it is good for you, and give alms generously.

Si presbyter eadem fecerit, non deponatur; tamen, quamdiu vivit, poenitentiam agat.

If a presbyter has done the same, let him not be deposed; nevertheless, so long as he lives, let him do penance.

CAP. III. Non occiditur fur diurnus sine culpa, sed nocturnus sic.

CHAPTER 3. A diurnal thief is not slain without culpability, but a nocturnal one is.

Augustinus super Exodo.

Augustine on Exodus.

"Si [autem] perfodiens inventus fuerit fur, et percussus mortuus fuerit, non est illi homicidium imputandum. Si autem oriatur sol super eum: reus erit, [et morte morietur.]" Intelligitur ergo, [tum] non pertinere ad eum homicidium, si fur nocturnus occidatur; si autem diurnus fuerit, ad homicidium pertinere. Hoc est enim, quod ait: "si oriatur sol super eum, etc," quia poterat discernere, quod ad furandum, non ad occidendum venisset, et ideo non debet occidi.

"If [however] a thief be found breaking through, and be struck and die, homicide is not to be imputed to him. But if the sun rises upon him: he shall be guilty, [and he shall die.]" It is understood, therefore, [then] that homicide does not pertain to him if a nocturnal thief is slain; but if he be a diurnal one, it pertains to homicide. For this is what he says: "if the sun rises upon him, etc," because it could be discerned that he had come to steal, not to kill, and therefore he ought not to be killed.

Hoc etiam in antiquis legibus saecularibus, quibus ista tamen est antiquior, invenitur, impune scilicet occidi nocturnum furem quoquo modo, diurnum autem, si se [cum] telo defenderit. Iam enim plus est quam fur.

This also is found in the ancient secular laws, than which this one however is more ancient: namely, that a nocturnal thief is killed with impunity in whatever manner, but a diurnal one, if he defends himself [with] a weapon. For by now he is more than a thief.

CAP. IV. Sub generali pollicitatione seu permissione, etiam iurata, non venit illicitum.

CHAPTER 4. Under a general pollicitation or permission, even sworn, the illicit does not come under it.

Hieronymus.

Jerome.

Cum iuramento pollicitus est Herodes saltatrici dare quodcunque postulasset ab eo; si ob iusiurandum fecisse se dicat, si patris matrisve interitum postulasset, facturus esset, an non? Quod ergo in suis repudiaturus fuit, contemnere debuit [et] in propheta.

Herod promised with an oath to give to the dancing-girl whatever she had asked from him; if he says that he did it on account of the oath, if she had asked for the death of his father or mother, would he have done it, or not? What therefore he would have repudiated in regard to his own, he ought to have contemned [et] in the prophet.

CAP. V. Homicida est, qui facit vel dat sortilegia, vel venena sterilitatis.

CHAPTER 5. He is a homicide, who makes or gives sortileges, or poisons of sterility.

Ex concilio GuarmaciensI. Si aliquis causa explendae libidinis vel odii meditatione homini aut mulieri aliquid fecerit, vel ad potandum dederit, ut non possit generare, aut concipere, vel nasci soboles, ut homicida teneatur.

From the Council of GuarmaciensI. If anyone, for the purpose of fulfilling lust or by the meditation of hatred, shall have done something to a man or a woman, or shall have given to drink, so that he cannot beget, or she cannot conceive, or offspring be born, let him be held as a homicide.

CAP. VI. In poenitentia imponenda iudex debet attendere circumstantias, ex quibus augetur vel minuitur delictum. Hoc dicit usque ad § Illi autem.

CHAPTER 6. In imposing penance the judge ought to attend to the circumstances, by which the delict is increased or diminished. This he says up to § Illi autem.

- § 1. Socians homicidam animo occidendi, licet non apponat manum, si tamen ex sua causa mors secuta est, tenetur fere pari poena cum homicida. Hoc dicit usque ad § Illi etiam. Abbas Sic.

- § 1. One who associates himself with a murderer with the intention of killing, although he does not lay a hand, if nevertheless death has followed from his own doing, is held to almost equal punishment with the murderer. This says up to § Those also. Abbot thus.

- § 2. Qui sociat homicidam tantum animo prohibendi ne impediatur, tenetur paulo minori poena. H. d. usque ad § Qui vero. - § 3. Incitans alium ad homicidium, mitius punitur quam homicida, secus autem, si incitavit ad certum homicidium.

- § 2. He who associates with the killer only with the intention of preventing that he be impeded is held to a somewhat lesser penalty. He says this up to § But he who. - § 3. Inciting another to homicide is punished more mildly than the killer; otherwise, however, if he incited to a specific homicide.

Nam, eo secuto, tenetur ut homicida. H. d. usque ad § Hi quoque. - § 4. Custodientes sarcinas occidentium, scientes, eos esse sicarios, non sunt immunes a poena homicidii.

For, if that ensues, he is liable as a murderer. H. d. up to § These also. - § 4. Those guarding the baggage of killers, knowing them to be assassins, are not immune from the penalty of homicide.

H. d. usque ad § Eos insuper. Abbas - § 5. Occupans bona occisi, non per hoc tenetur de homicidio, et non sufficit occupanti, quod eroget illa pauperibus, quum poterit restituere eis, quorum constat fuisse. H. d. usque ad § Illis praeterea.

Up to here down to § Eos insuper. Abbot - § 5. One who occupies the goods of the slain is not by this held for homicide; and it does not suffice for the occupier that he disburse them to the poor, when he can restore them to those to whom it is established that they belonged. Up to here down to § Illis praeterea.

Abbas - § 6. Participantes interfectoribus in excommunicatione, diversimode puniuntur iuxta modum participationis. H. d. usque ad § Clericos. Abbas.

Abbot - § 6. Those participating with killers, in excommunication, are punished in diverse ways according to the manner of participation. H. d. up to § Clerics. Abbot.

- § 7. In isto § usque ad fin. ponitur poenitentia clericorum, praestantium praedictae morti auxilium, consilium vel favorem. Hoc dicit.

- § 7. In this § up to the end, the penance of clerics furnishing to the aforesaid death aid, counsel, or favor is set forth. This it says.

Abbas Siculus.

Sicilian Abbot.

Alexander III. Exoniensi Episcopo.

Alexander 3. To the Bishop of Exeter.

Sicut dignum est et omni rationi consentaneum, graves et difficiles quaestiones ad examen apostolicae sedis deferri, ita etiam nobis ex ministerio susceptae sollicitudinis imminet, easdem quaestiones, prout nobis Dominus dederit, solvere, et singulis a nobis consilium postulantibus respondere, ut providentia Romanae ecclesiae, quae ubique terrarum obtinet Domino disponente principatum, quaestiones solvantur, et removeatur in his ambiguitas de cordibus singulorum. Licet autem super quaestionibus, quas nobis tua discretio solvendas direxit, te non dubitemus providum et circumspectum exsistere: cogimur tamen ex servitutis ministerio iuxta discretionem et providentiam nostram iibi exinde respondere. Sane, quum vir literatus et sapiens et discretus et in his plurimum exercitatus exsistas, plenius nosti, quod in excessibus singulorum non solum quantitas et qualitas delicti, sed aetas, scientia, et sexus atque conditio delinquentis sunt attendenda, et non solum secundum praedicta, sed secundum locum et tempus, quo delictum committitur, unicuique poenitentia debet indici, quum, sicut tu ipse non ignoras, idem excessus magis sit in uno quam in alio puniendus. § 1. Illi autem, qui animo occidendi, feriendi aut capiendi illum sanctum et reverendum virum quondam Cantuariensem archiepiscopum citra manuum iniectionem se fatentur venisse, si de illa captione mors eius secuta fuisset, pari poenitentia, vel fere pari exsisterent puniendi.

As fitting it is and consonant with all reason that grave and difficult questions be referred to the examination of the apostolic see, so also there presses upon us, from the ministry of the solicitude undertaken, to resolve those same questions, as the Lord shall have given to us, and to answer to individuals asking counsel of us, so that by the providence of the Roman church, which, with the Lord disposing, holds the principate everywhere on earth, the questions may be resolved, and ambiguity in these matters be removed from the hearts of individuals. Although, moreover, concerning the questions which your discretion has directed to us to be solved, we do not doubt you to be provident and circumspect: nevertheless we are compelled by the ministry of servitude, according to our discretion and providence, to answer thereupon. Truly, since you are a man learned and wise and discreet and in these very much exercised, you know more fully that in the excesses of individuals not only the quantity and quality of the offense, but the age, knowledge, and sex as well as the condition of the delinquent are to be attended to; and not only according to the aforesaid, but according to the place and time in which the offense is committed, penance ought to be enjoined upon each, since, as you yourself do not ignore, the same excess is to be punished more in one person than in another. § 1. But those who confess that, with the intent of killing, striking, or seizing, they came to that holy and reverend man, the former archbishop of Canterbury, short of the laying-on of hands, if from that seizure his death had followed, would have to be punished with equal penance, or almost equal.

§ 2. Et Illi etiam, qui non, ut ferirent, sed, ut percussoribus opem ferrent, si forte per aliorum violentiam impedirentur, paulo minori debent poena mulctari, quia, quum scriptum sit: "qui potuit hominem liberare a morte, et non liberavit, eum occidit," constat [ipsos] ab homicidii reatu immunes non esse, qui occcisoribus opem contra alios praestare venerunt, nec caret scrupulo societatis occultae, qui, [quum possit,] manifesto facinori desinit obviare. § 3. Qui vero se asserunt animum regis inflammasse ad odium, unde forte homicidium fuit secutum, [satis] dure et aspere, sed non ita severe sunt puniendi, nisi forte regem ipsum ad illud homicidium suis suggestionibus provocassent. § 4. Hi quoque non sunt a culpa liberi, nec a poena debent esse immunes, qui, licet fuerint illius iniquae machinationis ignari, tamen eis, quos sicarios esse sciebant, vel in sarcinis custodiendis ministerium praebuerunt.

§ 2. And those also, who not in order to strike, but in order to bring aid to the strikers, if perhaps they were hindered by the violence of others, ought to be mulcted with a slightly lesser penalty, because, since it is written: "he who was able to free a man from death, and did not free him, kills him," it is evident that [they] are not immune from the charge of homicide, who came to provide help to the killers against others; nor is he free from the scruple of clandestine association, who, [when he can,] fails to oppose a manifest crime. § 3. But those who assert that they inflamed the mind of the king to hatred, whence perhaps the homicide followed, are to be punished [quite] harshly and sternly, but not so severely, unless perhaps they had provoked the king himself to that homicide by their suggestions. § 4. These also are not free from fault, nor ought they to be immune from penalty, who, although they were ignorant of that iniquitous machination, nevertheless rendered service to those whom they knew to be sicarii, or even in guarding their baggage.

§ 5. Eos insuper, qui dicuntur illius sancti viri et suorum post mortem eius spolia occupasse, si nihil aliud in tanto facinore commiserunt, a poena mortis eius arbitramur esse immunes; sed, quae occuparunt, eis, quorum fuerunt, tenentur in integrum restituere, si habent in facultatibus, unde possint ea reddere. Et ipsis ex hoc tamen moderata est poenitentia iniungenda, quia, licet quaedam ex his, quae occupaverunt, fateantur se pauperibus erogasse, non tamen aliena, quum ipsa potuissent eis, quorum fuerint, restituere, debuerunt pauperibus erogare. § 6. Illis praeterea, qui sola excommunicatorum participatione se reos esse cognoscunt, considerata temporis mora, quo in eadem nequitia perdurarunt, et inquisito etiam, si eis timore vel affectione communicaverint scienter vel ignoranter, secundum hoc est poenitentia indicenda.

§ 5. Those moreover who are said to have seized the spoils of that holy man and of his people after his death, if they have committed nothing else in so great a crime, we judge to be immune from the penalty of his death; but the things which they seized they are held to restore in full to those to whom they belonged, if they have in their resources whence they can return them. And even to these from this a moderate penance is to be enjoined, because, although they confess that they have distributed certain of the things which they seized to the poor, yet they ought not to have distributed what was another’s to the poor, since they could have restored it to those to whom it had belonged. § 6. To those furthermore who know themselves to be guilty by the mere participation with the excommunicated, considering the length of time during which they persisted in the same iniquity, and with inquiry made also whether they communicated with them out of fear or out of affection, knowingly or ignorantly, according to this penance is to be imposed.

§ 7. Clericos autem, quos constat armatos interfuisse tanto facinori, et illos etiam clericos, qui consilium illud dederunt, ut [idem] sanctus vir caperetur, perpetuo non solum ab altaris ministerio deponendos esse censemus, sed ita etiam, quod in ecclesiis nullo unquam tempore [ipsi] lectiones legant, vel responsoria in choro separatim cantent; sed in psalmis apud Deum de commisso satagant veniam impetrare. Insuper autem clerici ipsi in districto claustro monachorum vel canonicorum regularium, si fieri potest, sunt recludendi, ita quidem, quod usque ad septennium vel quinquennium debeant ab ecclesiarum introitu coerceri. [Super eo vero etc.]

§ 7. But the clerics, whom it is established were present armed at so great a crime, and those clerics also who gave that counsel that [the same] holy man be seized, we judge must be deposed in perpetuity not only from the ministry of the altar, but also thus, that at no time whatsoever in churches [they themselves] read the lessons, or sing responsories separately in the choir; but in psalms before God let them strive to obtain pardon for the deed committed. Moreover, the clerics themselves are to be shut up in the strict cloister of monks or of regular canons, if it can be done, indeed in such a way that for up to seven years or five years they ought to be restrained from the entrance of churches. [However concerning this, etc.]

CAP. VII. Homicidium casuale imputatur ei, qui dabat operam rei licitae, si non adhibuit diligetntiam, quam debuit.

CHAPTER 7. Accidental homicide is imputed to him who was engaged in a licit act, if he did not exercise due diligence.

Idem.

The same.

Presbyterem autem [alium,] qui quendam puerum intuitu disciplinae percussit in capite et vulneravit, quum post paucos dies, sicut asseris, exspirasset, tam ab omni altaris ministerio debes perpetuo removere, quam ab officio sacerdotali deponere, si ex ipsa percussione interiit, vel aliam infirmitatem incurrerit, de qua noscitur exspirasse.

But the presbyter however [another,] who struck a certain boy on the head with a view to discipline and wounded him, when after a few days, as you assert, he had expired, you ought both to remove perpetually from every ministry of the altar and to depose from priestly office, if he perished from the very blow, or incurred another infirmity, from which he is known to have expired.

CAP. VIII. Homicidium casuale imputatur ei, qui dabat operam rei illicitae vel etiam licitae, secundum alium intellectum, si non adhibuit omnem diligentiam, quam debuit.

CHAPTER 8. Casual homicide is imputed to him who was giving effort to a matter illicit, or even licit, according to another understanding, if he did not apply all the diligence that he ought.

Idem Cusentinensi Archiepiscopo.

The same to the Archbishop of Cosenza.

Continebatur in literis tuis, quod, quum diaconus, praesentium lator, et quidam alii clerici a vineis ecclesiae opere consummato redirent, leviandi laboris gratia quendam ludum imitati sunt viatorum, proiicientes baculos suos in longum; studebant enim iacere in directum, et alter alterius fustem ferire. Cuius ludi, sicut asserunt, solet esse conditio, ut, qui alterius baculum percuteret, quasi victor, pro equo alio, cuius baculus percussus est, uteretur; sed praefati clerici, equitandi licentia non utentes, sola erant iactione contenti, ut, dum alacrius ad baculos suos concurrerent, laborem itineris non sentirent. Quidam autem laicus, sicut praedictus diaconus asserit, dum baculum eiusdem diaconi percussisset, incautus in eum equitaturus insiliit, et sic a falce illius diaconi, qua erat accinctus, mortale vulnus accepit, de quo post dies octo exspiravit. Ideoque mandamus, quatenus eundem diaconum sine licentia Romani Pontificis ad superiorem gradum non adscendere, vel in diaconatus officio nullo unquam tempore ministrare permittas, sed eum dispensative ministrare in subdiaconatus officio patiaris.

It was contained in your letters that, when the deacon, the bearer of the present, and certain other clerics were returning from the vineyards of the church with the work consummated, for the sake of lightening the labor they imitated a certain game of travelers, casting their staffs at length; for they were striving to throw in a straight line, and the one to strike the other’s cudgel. Of which game, as they assert, the condition is wont to be that he who should strike another’s staff, as if victor, would use the other whose staff was struck as a horse; but the aforesaid clerics, not using the license of riding, were content with the throwing only, so that, while they ran more briskly to their staffs, they might not feel the labor of the journey. But a certain layman, as the aforesaid deacon asserts, when he had struck the staff of the same deacon, incautiously leaped upon him intending to ride, and thus by the sickle of that deacon, with which he was girt, he received a mortal wound, from which after 8 days he expired. Wherefore we command that you permit not the same deacon to ascend to a higher grade without license of the Roman Pontiff, nor ever at any time to minister in the office of the diaconate, but allow him by dispensation to minister in the office of the subdiaconate.

CAP. IX. Homicidium casuale non imputatur ei, qui non fuit in culpa.

CHAPTER 9. Accidental homicide is not imputed to him who was not in fault.

Idem Exoniensi Episcopo.

The same. To the Bishop of Exeter.

Lator praesentium P. clericus nobis viva voce proposuit, quod, quum quadam die casu cum quodam clerico luderet, contigit, quod ille proiecit istum ad terram, cuius cultellus, quem ad latus suum habebat, in alterum incidit, et fortuito casu occubuit vulneratus. Ideoque mandamus, quatenus, rei veritate comperta, si ita res se habuit, et alia iusta causa non impedit, praedictum P. libere permittas ad sacros ordines promoverI. CAP.

The bearer of these presents, P., a cleric, set forth to us viva voce that, when on a certain day by chance he was playing with a certain cleric, it happened that the latter threw him to the ground, and his little knife, which he had at his side, struck the other, and by a fortuitous accident he perished of the wound. And therefore we command that, the truth of the matter having been ascertained, if the case so stood, and no other just cause hinders, you freely permit the aforesaid P. to be promoted to sacred orders. CHAPTER.

X. Is, ex cuius opera illicita sequitur homicidium, irregularis efficitur.

10. He, from whose illicit operation a homicide follows, is made irregular.

Idem abbati S. Benedicti de Vebia.

The same to the Abbot of St. Benedict of Vebia.

Suscepimus literas tuas, per quas cognovimus, quod, quum lator praesentium in custodia cuiusdam domus cum altero fratre maneret, ingredientes de nocte quidam latrones ad eos, turpiter ipsos in personis affligere, et denudare vestimentis propriis praesumpserunt. In quos isti resumptis viribus insurgentes, ligaverunt illos, et detinere usque ad notitiam capituli voluerunt. Quum autem iste, rem ad tuam audientiam perlaturus, ligatos eos in fratris sui custoda dimisisset, et fures se solvere niterentur, frater illos, ne ipse ab eis interim eretur, occidit.

We received your letters, through which we learned that, when the bearer of these presents was on watch over a certain house with another brother, certain robbers, entering against them by night, presumed to afflict them shamefully in their persons and to strip them of their own garments. Against whom they, having resumed their strength and rising up, bound them, and wished to detain them until the chapter’s notice. But when this man, about to bring the matter to your hearing, had left them, bound, in his brother’s custody, and the thieves were trying to free themselves, the brother killed them, lest he himself be slain by them.

Verum quoniam expediebat potius post tunicam etiam relinquere pallium, et rerum sustinere iacturam, quam pro conservandis vilibus rebus et transitoriis tam acriter in alios exardescere: abstineat iste humiliter ab altaris ministerio, et uterque peccatum suum, quibus modis ad arbitrium tuum potuerit, studeat expiare. Constat enim, eos contra regularem mansuetudinem et ecclesiasticam disciplinam ex utriusque ope interemptos.

But since it would have been more expedient, after the tunic, to leave behind the cloak also, and to sustain the loss of goods, rather than, for the sake of preserving cheap and transitory things, to blaze forth so sharply against others: let this man humbly abstain from the ministry of the altar, and let each strive to expiate his sin, by whatever means at your discretion he shall have been able. For it is evident that they were slain by the help of both, contrary to regular gentleness and ecclesiastical discipline.

CAP. XI. Dans causam homicidio irregularis est.

CHAPTER 11. He who gives occasion to homicide is irregular.

Idem Lucensi Episcopo.

The same to the Bishop of Lucca.

De cetero noveris, quod diaconus, quem literatum et honestate praeditum asseris, qui homicidio causam dedisse videtur, sicut ex tenore literarum tuarum perpendimus, non videtur ad sacerdotium promovendus.

Moreover, know that the deacon, whom you assert to be literate and endowed with honesty, who seems to have given cause for homicide, as we gather from the tenor of your letters, does not seem fit to be promoted to the priesthood.

CAP. XII. Homicidium casuale imputatur ei, qui dedit operam rei licitae, si non adhibuit diligentiam, quam debuit.

CHAPTER 12. Accidental homicide is imputed to him who applied himself to a licit matter, if he did not employ the diligence which he owed.

Clemens III. Ad audientiam apostolatus nostri [ex parte vestra] pervenit, quod, quum quidam presbyter, volens corrigere quendam de familia sua, eo cingulo, quo cingi solebat, ipsum verberare tentaret, contigit, quod cultellus de vagina, quae cingulo adhaerebat, elapsus, eum in dorso aliquantulum vulneravit; postmodum vero, quum ille vulneratus aliquamdiu vixisset, et iam convaluisset a vulnere, alia graviori, ut dicitur, infirmitate percussus, cum sana mente ac devotione debita viam est universae carnis ingressus. Quia vero, utrum occasione vulneris decessisset, dubium habetur: eodem presbytero ab omni officio beneficioque suspenso, quid super hoc vobis esset agendum, apostolicam sedem consuluistis.

Clement 3. To the hearing of our apostolate [on your part] it has come that, when a certain presbyter, wishing to correct someone of his household, attempted to beat him with that belt with which he was accustomed to be girded, it happened that a small knife, having slipped from the sheath which was adhering to the belt, wounded him somewhat in the back; afterwards indeed, when that wounded man had lived for some time, and had already recovered from the wound, struck by another, more serious, as it is said, infirmity, with sound mind and with due devotion he entered the way of all flesh. But because it is held doubtful whether he died on account of the wound: the same presbyter having been suspended from every office and benefice, as to what ought to be done by you concerning this, you consulted the Apostolic See.

Nunc itaque vestrae discretioni duximus respondendum, quod, quum in dubiis semitam debeamus eligere tutiorem, vos convenit iniungere presbytero memorato, ut de cetero in sacris ordinibus non ministret; iniuncta tamen [ei] poenitentia congruenti, sibi poteritis concedere, ut in minoribus ordinibus ministrare sit contentus. Si vero vobis legitime constiterit, quod ille ex alia infirmitate obierit, de vestra licentia poterit, sicut erat solitus, divina officia ministrare. [Dat.

Now therefore we have deemed it proper to reply to your discretion, that, since in doubtful matters we ought to choose the safer path, it is fitting for you to enjoin upon the aforesaid presbyter that henceforth he not minister in sacred orders; yet, a suitable penance having been enjoined [on him], you can grant to him that in the minor orders he be content to minister. If, however, it shall have been lawfully established for you, that he died of another infirmity, by your license he will be able, as he was accustomed, to minister the divine offices. [Given.

Laterani.]

at the Lateran.]

CAP. XIII. Homicidium casuale non imputatar ei, qui dedit operam rei licitae, nec fuit in culpa.

CHAPTER 13. Accidental homicide is not imputed to him who devoted effort to a lawful matter, and was not at fault.

Innocentius III. Episcopo LingonensI. Dilectus filius A. capellanus, in nostra praesentia constitutus, sua nobis confessione proposuit, quod, quum quadam corporis molestia gravaretor ita, quod et cibi et somni desiderium raptum videretur ab eo, ut comedendi appetitum aliquantulum excitaret, equum, quem nutriebat, adscendit.

Innocent 3. To the Bishop of Langres. The beloved son A., a chaplain, standing in our presence, by his own confession to us, set forth that, when he was weighed down by a certain bodily discomfort, in such wise that the desire both of food and of sleep seemed to have been snatched from him, in order to rouse somewhat an appetite for eating, he mounted the horse which he was keeping.

Qui quum bene non pareret habenis, sed praeter sessoris arbitrium suis saltibus lasciviret, ipse, ut eius refrenaret impetum, et freno vim intulit, equumque calcaribus stimulavit. Quumque fracto freno equus, quasi proprio arbitrio relictus, curreret festinanter, ei quaedam mulier, veniens ex obliquo et infantulum baiulans, obviavit, in quam equus irruens, procul abiecto sessore, puerum praedictum oppressit, et capellanus ipse ex repentino casu vix mortis periculum evitavit, sed ad ultimum convalescens postmodum divina celebrare non praesumpsit. Ideoque, quia nobis non constitit de praemissis, fraternitati tuae per apostolica scripta mandamus, quatenus super his inquiras diligentius veritatem, et si est ita, quum idem capellanus nec voluntate nec actu homicidium perpetravit, nec dedit operam illicitae rei, non impedias, quo minus divina possit officia celebrare. [Dat.

Which, when it did not obey the reins well, but, beyond the rider’s judgment, frisked with its own leaps, he himself, that he might bridle its charge, and applied force to the bridle, and goaded the horse with spurs. And when, the bridle having been broken, the horse, as if left to its own discretion, was running hastily, to him a certain woman, coming from the side and carrying a little infant, met; upon whom the horse, rushing, with the rider cast far away, crushed the aforesaid boy, and the chaplain himself, from the sudden mishap, scarcely avoided the danger of death, but at last recovering thereafter did not presume to celebrate the divine rites. And therefore, because it has not been established to us regarding the aforesaid, by apostolic writings to your fraternity we command, to the end that concerning these things you inquire more diligently into the truth, and if it is so, since the same chaplain neither by will nor by act perpetrated homicide, nor applied himself to an illicit matter, do not hinder him from being able to celebrate the divine offices. [Given.

Lat. VI. Id. Nov. 1200.]

Lateran, November 8, 1200.]

CAP. XIV. Summatur ut supr.

CHAPTER 14. Let it be summed up as above.

cap. proX. Idem Metensi Episcopo.

chapter next. The same to the Bishop of Metz.

Ex literis tuae fraternitatis accepimus, quod, quum lator praesentium H. presbyter foenum vellet de curru deponere, perticam superius allegatam, quum neminem circa currum videret, proiecit in terram, et, quum foeno insisteret deponendo, quidam, prope ipsum accedens, puerum quendam iuxta currum reperit semivivum, in quo praeter modicum livoris in fronte nihil inveniri potuit laesionis. Nos autem ab eodem quaesivimus sacerdote, si, priusquam iaceret perticam, circumspexisset sollicite, an esset aliquis circa currum; qui, quod diligenter circumspexit, asseruit, sed, quod vidisset aliquem, denegavit. Ad te igitur remittentes eundem, fraternitati tuae per apostolica scripta mandamus, quatenus, si res ita se habet, nisi contra eundem presbyterum grave scandalum sit exortum, vel tanta laboret infamia, quod deficiente accusatore oporteat eidem canonicam purgationem indici, ipsum libere permittas exsequi officium sacerdotis.

From the letters of your fraternity we have received, that, when the bearer of these presents, H., a presbyter, wished to unload hay from the cart, a pole fastened above, when he saw no one around the cart, he threw down to the ground, and, while he was engaged in unloading the hay, a certain man, approaching near to him, found a certain boy next to the cart half-alive, in whom nothing of injury could be found except a small bruise on the forehead. We, moreover, asked of the same priest whether, before he cast the pole, he had carefully looked around to see whether anyone was around the cart; and he asserted that he had carefully looked around, but denied that he had seen anyone. Therefore sending the same back to you, we command to your fraternity through apostolic writings, that, if the matter stands thus, unless a grave scandal has arisen against the same presbyter, or he labors under so great an infamy that, the accuser failing, it is necessary that canonical purgation be enjoined on him, you permit him freely to perform the office of priest.

[Dat. Lat. VIII.

[Dated at the Lateran, 8.

Kal. Dec. Ao. III.

Kalends of December, Year 3.

1200.]

CAP. XV. Summatur etiam, ut supr. eod.

CHAPTER 15. Let it also be summarized, as above, in the same place.

cap. Dilectus.

chapter Beloved.

Idem Bisuntino Archiepiscopo.

The same to the Archbishop of Besançon.

Ex literis tuae fraternitatis accepimus, quod quidam monachus puer tuae dioecesis ad deponendam de campanili campanam subserviens, quia quoddam lignum casu corruit, ipso movente in ecclesia sub campanili quendam puerum oppressit et occidit. Unde a nobis humiliter postulabas, quid tibi esset super hoc faciendum, petens, ut cum ipso misericorditer dispensetur. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, si monachus ipse rem necessariam agebat et utilem, et in loco, per quem aliquem transire non crederet, vel ibidem exsistere, vel etiam illuc de consuetudine venire, quando lignum movisse dignoscitur, satis poterit, praesertim in monasterio, ad altiores ordines promoveri. [Dat.

From the letters of your fraternity we have learned that a certain monk, a boy of your diocese, assisting to take down from the belfry a bell, because a certain piece of wood by chance fell, he himself, as he set it in motion, in the church beneath the belfry crushed and killed a certain boy. Whence you were humbly asking of us what ought to be done by you in this matter, requesting that a merciful dispensation be made for him. Wherefore we command to your fraternity by apostolic writings that, if the monk was doing a necessary and useful thing, and in a place through which he would not think that anyone would pass, or be present there, or even be accustomed to come there, at the time when he is recognized to have set the wood in motion, he will be quite able, especially in the monastery, to be promoted to higher orders. [Given.

Rom. ap. S. Petr. Non.

Rome, at St. Peter’s, on the Nones.

Apr. IX. 1206.]

Apr. 9. 1206.]

CAP. XVI. Summatur, ut supr.

CHAPTER 16. Let it be entered in the summary, as above.

eod. cap. Dilectus.

in the same chapter. Beloved.

Idem episcopo Paduano.

The same to the Bishop of Padua.

Significasti nobis per literas tuas, quod, quum F. clericus cum archipresbytem sancti Fidantii equitaret, equus, cui insidebat, tam se quam ipsum proiecit in aquam. Unde clericus ipsum graviter calcaribus stimulavit; equus vero, ut literarum tuarum verbis utamur, quum exsistaret bucca durus, praeter voluntatem sessoris ruptus in cursum, et male parens habenis, quandam mulierem, quam obviam habuit, ex improviso pedibus interfecit. Quumque nos ab eodem clerico fecissemus inquiri, utrum equi vitium prius scivisset: illud asseruit se ignorasse.

You have signified to us through your letters, that, when F., a cleric, was riding with the archpriest of Saint Fidantius, the horse on which he was sitting threw both itself and him into the water. Whereupon the cleric sharply urged it with spurs; but the horse, to use the words of your letters, since it was hard in the mouth, broken into a run against the rider’s will, and ill obeying the reins, unexpectedly with its feet killed a certain woman whom it met. And when we had caused inquiry to be made of the same cleric, whether he had previously known the horse’s vice: he asserted that he had been ignorant of it.

Ideoque fraternitati tuae per apostolica scripta mandamus, quatenus inquiras super his diligentius veritatem, et, si ita est, ad maiorem cautelam iniungas eidem clerico poenitentiam competentem, qua peracta non impedias, quo minus et in susceptis ministret ordinibus, et ad maiores valeat promoverI. CAP. XVII.

And therefore we command to your fraternity by apostolic writings, that you inquire more diligently into the truth concerning these things, and, if it is so, for greater caution you enjoin upon the same cleric fitting penance; which, once performed, do not hinder him, so that he may both minister and in the orders he has received, and be able to be promoted to higher ones. CHAPTER 17.

Non censetur homicida is, quo prohibente et causam non dante a consanguineis homicidium committitur.

He is not deemed a homicide, by whose forbidding and not giving cause a homicide is committed by his kinsmen.

Idem.

The same.

Petrus, diaconus et monachus sancti Ioannis de Puna, sua nobis insinuatione monstravit, quod, quum ipsum quondam in saeculari habitu constitutum, in ecclesia de Rigelo beneficium quoddam obtinentem, abbas illius ecclesiae eodem beneficio spoliasset, cognati et amici eius abbati saepius supplicarunt, ut beneficium restitueret sibi memoratum; quo nolente ipsorum precibus acquiescere, irati plurimum et commoti, nocte quadam in domo diaconi convenerunt, et coena facta dicebant, quod vindictam volebant sumere de abbate. Inhibiti autem expresse ab eodem diacono, ne abbatem occiderent, aut aliquid sibi facerent, unde ordinis sui discrimen incurreret et animae detrimentum, nihilominus irruerunt in eum, et plagis impositis abierunt, semivivo relicto, qui post dies aliquot exspiravit. Ab illo autem tempore usque hodie praedictus diaconus, de eo, quod contigerat, tristis effectus, ab administratione cessavit, et, nondum expleto biennio, habitum induit monachalem.

Peter, deacon and monk of St. John of Puna, showed us by his own intimation that, when he, once constituted in a secular habit, holding a certain benefice in the church of Rigel, had been despoiled of the same benefice by the abbot of that church, his kinsmen and friends often supplicated the abbot to restore to him the aforesaid benefice; but since he was unwilling to acquiesce in their prayers, being very angry and stirred, one night they gathered in the deacon’s house, and after supper they said that they wanted to take vengeance on the abbot. But expressly restrained by the same deacon, lest they kill the abbot, or do anything to him whereby he would incur a crisis for his order and detriment of his soul, nonetheless they rushed upon him, and, blows having been inflicted, they departed, leaving him half-alive, who after several days expired. From that time until today the aforesaid deacon, made sad on account of what had happened, ceased from administration, and, the two-year period not yet completed, assumed the monastic habit.

Unde a nobis suppliciter petiit edoceri, utrum posset in officio diaconi ministrare, et, si hoc ei liceret, an posset ad maiorem ordinem promoveri. Licet autem, si praemissis veritas suffragatur, praefatus diaconus super abbatis interitu non videatur esse culpabilis; quia tamen bonarum mentium est, ibi culpam agnoscere, ubi culpa non est, quod ab administratione officii se propria voluntate suspendit, vel habitum induit regularem, sibi non ad peccatum adscribimus, sed ad meritum reputamus. Quocirca fraternitati vestrae per apostolica scripta mandamus, quatenus, si praemissa noveris veritate subnixa, saepe dicto diacono non solum in diaconatus officio ministrare, sed etiam ad ordinem presbyteratus adscendere, si aliud canonicum non obstiterit, liberam concedas auctoritate apostolica facultatem, praesertim si super hoc non fuerit respersus infamia; quum ei non debeat imputari, quod contra prohibitionem eius expressam, eo causam vel occasionem non dante, ausu sacrilego fuit ab ipsius consanguineis attentatum, [divina scriptura testante, quod anima, quae peccaverit, ipsa morietur etc. Dat.

Whence he humbly asked of us to be instructed whether he could minister in the office of deacon, and, if this were permitted to him, whether he could be promoted to a greater order. Although, however, if truth supports the foregoing, the aforesaid deacon does not seem to be culpable concerning the abbot’s death; yet, because it is of good minds to acknowledge fault where there is no fault, that he suspended himself of his own will from the administration of the office, or put on the regular habit, we do not ascribe to him unto sin, but we reckon it unto merit. Wherefore we command your fraternity by apostolic writings, that, if you know the aforesaid to be supported by truth, you grant to the oft-mentioned deacon by apostolic authority free faculty not only to minister in the office of the diaconate, but also to ascend to the order of the presbyterate, if nothing else canonical shall have stood in the way, especially if he shall not have been besprinkled with infamy in this matter; since it ought not to be imputed to him that, against his express prohibition, he giving neither cause nor occasion, it was with sacrilegious daring attempted by his kinsmen, [divine Scripture bearing witness, that the soul which shall have sinned, it itself shall die, etc. Given.

Reate II. Non Aug. Pont. nostr.

Rieti, August 4, of our pontificate.

Ao. I. 1198.]

Year 1. 1198.]

CAP. XVIII. Irregularis censetur, qui alium letaliter percussit, licet ab aliis fuerit extinctus; idem, si apparet, an letaliter, si etiam percussus ab aliis obiit, et non apparet, ex cuius vulnere decesserit.

CHAPTER 18. He is accounted irregular who has mortally struck another, although he may have been killed by others; the same applies, if it appears that the blow was lethal, even if he too died after being struck by others, and it does not appear from whose wound he died.

Idem est, si percusserit non letaliter, si animum occidendi habuit, et ex aliorum vulneribus percussus exspiravit. H. d. notabiliter. Abbas.

It is the same, if he has struck not lethally, if he had the animus of killing, and, struck, he expired from the wounds of others. H. d. notably. The Abbot.

Idem Abbati S. Trinitatis de Meldemberg.

The same to the Abbot of the Holy Trinity of Meldemberg.

Significasti nobis per literas tuas, quod, quum quidam maleficus, ingressus ecclesiam de Bleiseio, Dei timore posthabito eucharistiam cum altarium ornamentis et libris ecclesiasticis extra [ipsam] ecclesiam asportasset, dilectus filius L. presbyter lator praesentium ecclesiae [tuae] canonicus regularis, quem in praefata ecclesia de Bleiseio institueras capellanum, praefatum iniquitatis filium fossorio arrepto percussit. Sed, si ad mortem fuit ictus huiusmodi, tu et ipse penitus ignoratis; quem parochiani ecclesiae videntes ornamenta ecclesiae asportantem, arreptis gladiis et fustibus in eodem loco protinus occiderunt. Praefatus vero Laurentius de sua salute praecogitans, evoluto anno sub titulo confessionis tibi rei ordinem revelavit, pro quo nobis humiliter supplicasti, ut cum eo misericorditer agere dignaremur.

You signified to us through your letters that, when a certain malefactor, having entered the church of Bleiseio, with the fear of God set aside, had carried the Eucharist away outside the church together with the ornaments of the altars and the ecclesiastical books [the church itself], the beloved son L., a priest, bearer of the present, a canon regular of the church [yours], whom you had appointed chaplain in the aforesaid church of Bleiseio, struck the aforesaid son of iniquity, having seized a spade. But whether the blow of this kind was unto death, both you and he are utterly ignorant; the parishioners of the church, seeing him carrying off the ornaments of the church, having seized swords and clubs, forthwith killed him in the same place. The aforesaid Laurence, however, thinking beforehand of his own salvation, when a year had elapsed, under the title of confession revealed to you the order of the matter, on account of which you humbly supplicated us, that we might deign to deal mercifully with him.

Licet autem contineatur in canone, quod, si quatuor homines aut quinque vel plures contra unum hominem rixati fuerint, et ab eis mortuus fuerit vulneratus, quicunque illorum et plagam imposuerit, homicida secundum statuta canonum iudicetur; quia tamen in alio canone dicitur de presbytero, qui diaconum equitantem percussit, et ipse, cadens ex equo, cervice fracta interiit: quodsi non ad mortem percussus est, incaute agenti presbytero est poenitentia indicenda, ita, quod aliquanto tempore a missarum suspensus solenniis, denuo ad sacerdotale officium revertatur, quodsi veraciter qualicunque percussione presbyteri mortuus est diaconus, nulla hic ratione more sacerdotis permittendus est ministrare, etiamsi voluntatem non habuit occidendi. Nos in praemisso casu credimus distinguendum, utrum constare possit, quod praefatus sacerdos non inflixit percussionem letalem, de qua videlicet, si aliorum non fuissent vulnera subsecuta, percussus minime interiisset, et si percussor voluntatem non habuerit occidendi, neque ipsius studio, consilio vel mandato processerint alii contra illum. Et quidem, si hoc ita se habet, quod forsan ex eo posset ostendi, si certa apparuisset percussio ab eodem inflicta tam modica et tam levis, in ea parte corporis, in qua quis de levi percuti non solet ad mortem, ut peritorum iudicio medicorum talis percussio assereretur non fuisse letalis, quum de ceteris credendum sit ipsi sacerdoti, qui non accusatur vel denunciatur ab aliquo, sed per se ipsum, de sua salute sollicitus, consilium appetit salutare, post poenitentiam ad cautelam iniunctam in sacerdotali poterit officio ministrare, maxime religionis accedente favore, quum sit canonicus regularis, et sine omni scandalo possit sacerdotale officium celebrare. Quodsi discerni non possit, ex cuius ictu percussus interiit: in hoc dubio tanquam homicida debet haberi sacerdos, etsi forte homicida non sit, a sacerdotali officio abstinere debet, quum in hoc casu cessare sit tutius quam temere celebrare, pro eo, quod in altero nullum, in reliquo vero magnum periculum timeatur.

Although, moreover, it is contained in a canon that, if four men or five or more have brawled against one man, and he has died, wounded by them, whoever of them has imposed the wound is to be judged a homicide according to the statutes of the canons; yet because in another canon it is said concerning a presbyter who struck a deacon riding, and he himself, falling from the horse, perished with his neck broken: that if he was not struck unto death, penance is to be enjoined upon the presbyter acting incautiously, in such wise that, suspended for some time from the solemnities of the masses, he may return anew to the sacerdotal office; but if truly by any blow whatsoever of the presbyter the deacon has died, in no way is he to be permitted to minister after the manner of a priest, even if he did not have the will of killing. We, in the aforesaid case, believe that a distinction must be made, whether it can be established that the aforesaid priest did not inflict the lethal blow, from which, videlicet, if the wounds of others had not followed, the one struck would by no means have perished, and whether the striker did not have the will of killing, nor did others proceed against him by his zeal, counsel, or command. And indeed, if this is thus—which perhaps could be shown from this, if a certain blow inflicted by the same appeared so trifling and so light, in that part of the body in which a person, when lightly struck, is not wont to die—that by the judgment of skilled physicians such a blow would be asserted not to have been lethal, since as to the rest belief is to be given to the sacerdoti himself, who is not accused or denounced by anyone, but by himself, de sua salute sollicitus, seeks health-giving counsel, after penance enjoined as a precaution he can minister in the sacerdotal office, especially with the favor of religion acceding, since he is a canon regular, and he can celebrate the sacerdotal office without any scandal. But if it cannot be discerned from whose blow the struck man perished: in this doubt the priest ought to be held as a homicide, even if perhaps he is not a homicide; he ought to abstain from the sacerdotal office, since in this case it is safer to cease than rashly to celebrate, for this reason, that in the one alternative no danger at all is feared, but in the other very great peril is feared.

Utrum autem de illis sit simile sentiendum, quorum unus, sed quis omnino nescitur, homicidium perpetravit, si forsan ad recipiendos sacros ordines praesententur, utrum omnes sint pariter repellendi, quum discerni non possit, qui debeant culpabiles iudicari, diligens investigator advertat, quamvis hic casus sit ab illo valde diversus. Si vero, quemadmodum perhibetur, sacerdos iste prius ab illo percussus sacrilego, mox eum cum ligone in capite repercussit, quamvis vim vi repellere omnes leges et omnia iura permittant; quia tamen id debet fieri cum moderamine inculpatae tutelae, non ad sumendam vindictam, sed ad iniuriam propulsandam: non videtur idem sacerdos a poena homicidii penitus excusari, tum ratione instrumenti, cum quo ipse percussit, quod, quum grave sit, non solet levem plagam inferre, tum ratione partis, in qua fuit ille percussus, in qua de modico ictu quis letaliter solet laedi, maxime quum secundum vulgare proverbium asseratur, quod, qui ferit primo, fevit tangendo, qui ferit secundo, ferit dolendo. Unde, pensatis omnibus, ei creditur expedire, ut cum humilitate abstineat a sacerdotali officio exsequendo. [Dat. Viterbii Kal.

But whether a similar judgment is to be formed about those among whom one—yet who is utterly unknown—has perpetrated homicide, if perchance they should be presented to receive sacred orders, whether all are to be equally repelled, since it cannot be discerned who ought to be judged culpable, let the diligent investigator take note, although this case is very different from that one. But if, as is reported, this priest, having first been struck by that sacrilegious man, then forthwith struck him back on the head with a mattock, although all laws and all rights permit force to be repelled by force; yet because this ought to be done with the moderation of blameless defense, not for taking vengeance, but for warding off injury: the same priest does not seem to be entirely excused from the penalty of homicide, both by reason of the instrument with which he struck—for, since it is heavy, it is not wont to inflict a light wound—and by reason of the part in which that man was struck, in which from a slight blow one is wont to be mortally wounded, especially since according to the common proverb it is asserted, that he who strikes first strikes by touching; he who strikes second strikes by causing pain. Whence, all things weighed, it is believed to be expedient for him, that with humility he abstain from executing the priestly office. [Given at Viterbo, Kal.

Iul. Pont. nostr.

July, of our pontificate.

Ao. XII. 1209.]

Year 12. 1209.]

CAP. XIX. Religiosus, chirurgiam exercens, si ex ea mors sequitur, irregularis est; etiamsi sit peritus et diligens, et hoc fecerit causa pietatis; sed cum eo post satisfactionem misericorditer dispensari potest.

CHAPTER 19. A religious, practicing surgery, if death follows from it, is irregular; even if he is skilled and diligent, and has done this for a pious cause; but with him, after satisfaction, a merciful dispensation can be granted.

H. d. usque ad § Ad ultimum. - § 1. Qui iudici saeculari dedit intersignia furis, a quo fuit vulneratus, irregularis non est, licet ille postmodum occidatur. Abbas Siculus.

Here, down to § To the last. - § 1. He who gave to a secular judge the identifying marks of the thief by whom he was wounded is not irregular, even if that man is afterwards put to death. The Sicilian Abbot.

Idem.

The same.

Tua nos duxit fraternitas consulendos (Et infra: [cf. c.7.de cons. et aff. IV.14.])Tertio Quaesivisti per sedem apostolicam explicari, quod sit de quodam monacho sentiendum, qui, credens, se quandam mulierem a gutturis tumore curare, ut chirurgicus cum ferro tumorem illum aperuit, et, quum tumor ille aliquantulum resedisset, monachus ipse mulieri praecepit, ne se vento exponeret ullo modo, ne forte ventus, subintrans gutturis apertionem, sibi causam mortis inferret; sed mulier, eius mandato contempto, dum messes colligeret, vento se exposuit incaute, et sic per apertionem gutturis sanguis multus effluxit, et mulier diem ultimum sic finivit, quae tamen confessa est, quod, quia vento exposuit semetipsam, [ipsa] sibi dederat causam mortis; utrum videlicet, quum praedictus monachus sit sacerdos, liceat ei sacerdotale officium exercere.

Your brotherhood has led us to be consulted (And below: [cf. c.7.de cons. et aff.4. 14.])Thirdly you have sought to have it explained through the Apostolic See what is to be thought concerning a certain monk, who, believing that he was curing a certain woman of a swelling of the throat, when the surgeon with iron opened that swelling, and, when that swelling had somewhat subsided, the monk himself enjoined upon the woman that she should not expose herself to the wind in any way, lest perhaps the wind, entering in beneath the opening of the throat, should bring upon her a cause of death; but the woman, despising his command, while she was gathering the harvests, exposed herself incautiously to the wind, and thus through the opening of the throat much blood flowed out, and the woman thus finished her last day, who nevertheless confessed that, because she exposed herself to the wind, [herself] had given herself the cause of death; namely, whether, since the aforesaid monk is a priest, it is lawful for him to exercise the sacerdotal office.

Nos igitur fraternitati tuae taliter respondemus, quod, licet ipse monachus multum deliquerit alienum officium usurpando, quod sibi minime congruebat, si tamen causa pietatis, et non cupiditatis id egerit, et peritus erat in exercitio chirurgiae, omnemque studuit, quam debuit, diligentiam adhibere, non est ex eo, quod per culpam mulieris contra consilium eius accidit, adeo reprobandus, quod non post satisfactionem condignam cum eo misericorditer agi possit, ut divina valeat celebrare; alioquin interdicenda est ei sacerdotalis ordinis exsecutio de rigore. § 1. Ad ultimum fuit ex parte tua propositum [coram nobis,] quod quidam scholaris, metuens, ne latrones in hospitio suo essent, parvo assumpto gladio, ut ignem quaereret, de strato consurgens, quum venisset ad ostium, ignarus reperit ibi furem, qui, cum scholari incipiens colluctari, non solum ipsum scholarem prostravit ad terram, sed etiam paene ad mortem vulneravit eundem. Scholaris vero, provocatus ab illo, vim vi in continenti repellens, extorto latroni gladio, eundem servato iuris moderamine repercussit, qui perterritus fugam, quam cito potuit, maturavit. Mane itaque lucescente, scholares latronem quaesiverunt eundem, quem, vulneratum inventum, potestati Vincentiae tradiderunt, coram quo constanter negavit, quod praemissa minime perpetravit.

We therefore answer to your fraternity thus, that, although the monk himself has greatly delinquented by usurping another’s office, which by no means was congruent to him, if however he did it for a cause of piety and not of cupidity, and was expert in the exercise of surgery, and strove to apply all the diligence which he ought, he is not, from that which happened through the woman’s fault against his counsel, to be so reprobated that he cannot, after condign satisfaction, be dealt with mercifully, so that he may be able to celebrate the divine things; otherwise, the execution of the sacerdotal order is to be interdicted to him by rigor. § 1. Lastly, it was proposed on your part [before us,] that a certain scholar, fearing lest robbers were in his lodging, having taken a small sword, in order to seek a light, rising from the bed, when he had come to the door, unaware he found there a thief, who, beginning to wrestle with the scholar, not only threw the scholar himself to the ground, but also wounded him almost to death. But the scholar, provoked by that man, repelling force with force on the instant, having wrenched the sword from the robber, struck him back with the moderation of the law observed, and he, thoroughly frightened, hastened to flight as quickly as he could. In the morning therefore, as it grew light, the scholars sought the same robber, whom, found wounded, they handed over to the authority of Vicenza, before whom he steadfastly denied that he had in no way perpetrated the aforesaid.

Unde praefatus potestas ad eundem scholarem suos nuncios destinavit, ut exponeret, si qua sciret de fure praedicto, vel traderet intersignia; qui cultrum, quem ipsi latroni abstulerat, et sotulares ab eodem in ipsius domo dimissos, quos abstraxerat sibi, ne pedum strepitus audiretur, nunciis tradidit memoratis, super eodem facto se nihil amplius intromittens. Potestas igitur, receptis talibus intersigniis, latronem ipsum apparitoribus suis tradidit puniendum, qui sibi amputaverunt virilia, et oculos eruerunt; latro vero se ad quoddam coenobium transtulit, et ibi per triduum ira et dolore commotus nec potum sumpsit, nec cibum, et sic de medio est sublatus. Unde per nostrum oraculum postulas edoceri, utrum praefatus scholaris ad sacros valeat ordines promoveri.

Whence the aforesaid Potestas sent his messengers to the same scholar, that he might set forth, if he knew anything about the aforesaid thief, or deliver identifying tokens; and he handed over to the aforesaid messengers the knife which he had taken from that robber, and the shoes left by the same in his house, which he had pulled off himself, lest the sound of feet be heard, involving himself no further in the matter. Therefore the Potestas, upon receiving such tokens, handed the thief himself over to his apparitors to be punished, who cut off his genitals and gouged out his eyes; but the thief betook himself to a certain coenobium, and there for three days, moved by ire and pain, took neither drink nor food, and thus was taken out of the midst. Wherefore by our oracle you ask to be taught whether the aforesaid scholar may be able to be promoted to sacred orders.

Nos igitur inquisitioni tuae taliter respondemus, quod, si praefatus scholaris dignis meritis adiuvatur, propter praescriptum eventum a susceptione sacrorum ordinum nullatenus est arcendus. [Dat. Lat.

We therefore respond to your inquiry in such a manner, that, if the aforesaid scholar is aided by worthy merits, on account of the aforesaid event he is by no means to be barred from the reception of sacred orders. [Given at the Lateran.

Id. Febr. Pont. nostr.

The Ides of February, of our pontificate.

Ao. XIV. 1212.]

Year 14. 1212.]

CAP. XX. Qui dat causam abortioni, homicida est, si conceptum erat vivificatum animal rationale; alias secus.

CHAPTER 20. Whoever gives cause to abortion is a homicide, if the conceptus was a vivified rational animal; otherwise, the case is different.

Idem Priori et Fratribus Carthusiensibus.

The Same to the Prior and the Carthusian Brothers.

Sicut ex literarum vestrarum tenore accepimus quum quidam presbyter vestri ordinis, qui prius fuerat niger monachus, quandam mulierem praegnantem, cum qua contraxerat consuetudinem inhonestam, et quae asserebat, se concepisse ex eo, per zonam arripuerit, quasi ludens, ipsa mulier postmodum per hoc sic se asseruit esse laesam, quod occasione huiusmodi abortivit; propter quod idem presbyter, proborum virorum usus consilio, se ipsum duxit ab altaris ministerio sequestrandum. Quare nobis humiliter supplicastis, ut cum eo agere misericorditer dignaremur. Nos vero devotioni vestrae insinuatione praesentium respondemus, quod, si nondum erat vivificatus conceptus, ministrare poterit; alioquin debet ab altaris officio abstinere. [Dat.

Just as from the tenor of your letters we have understood that when a certain presbyter of your order, who previously had been a black monk, seized by the girdle a certain pregnant woman, with whom he had contracted a dishonorable consuetude, and who asserted that she had conceived by him, as if playing, the the woman afterwards asserted herself by this to have been so injured that on an occasion of this kind she miscarried; on account of which the same presbyter, making use of the counsel of upright men, judged himself to be sequestered from the ministry of the altar. Wherefore you humbly supplicated us, that we might deign to deal mercifully with him. We indeed respond to your devotion by the intimation of these presents, that, if the conceptus had not yet been vivified, he will be able to minister; otherwise he ought to abstain from the office of the altar. [Given.

Lat. IV. Non. Oct.

Lateran, the 4th day before the Nones of October.

Pont. nostr. Ao. XIV. 1211.]

Of our pontificate, in the year 14. 1211.]

CAP. XXI. Non imputatur clerico, civiliter iustitiam petenti de laico, si iudex in laicum exercet vindictam sanguinis.

CHAPTER 21. It is not imputed to a cleric, civilly seeking justice concerning a laic, if the judge exercises the vengeance of blood upon the laic.

Idem S. Episcopo.

The same to the Bishop of S.

Postulasti: (Et infra: [cf. c.14.de for. comp. II.2.]) Quaesivisti praeterea, utrum contra quosdam, contempta excommunicationis sententia debitas ecclesiis decimas subtrahentes, tibi regiam implorare liceat potestatem, quum ad solutionem ipsarum vix absque sanguinis effusione valeant coarctari.

You have petitioned: (And below: [cf. ch.14.de for. comp.2.]) You have further inquired whether, against certain persons who, the sentence of excommunication having been scorned, withhold the tithes owed to the churches, it is permitted for you to implore the royal power, since they can scarcely be constrained to their payment without the shedding of blood.

Ad quod breviter respondemus, quod, si, te huiusmodi querimoniam simpliciter deponente, rex, cui ad bonorum laudem, vindictam vero malorum, gladius est commissus, in eosdem rebelles traditam sibi exercuerit potestatem, eorum erit duritiae aut malitiae imputandum. [Coemeteria etc. cf. c.7.de cons.

To which we briefly respond, that, if, with you simply laying such a querimony, the king, to whom the sword has been committed for the praise of the good and indeed the vengeance of the wicked, shall have exercised upon those same rebels the power delivered to him, it will be imputable to their hardness or malice. [Cemeteries etc. cf. ch.7.on cons.

eccl. III. 40. Dat. Lat.

eccl. 3. 40. Given at the Lateran.

III. Kal. Mai.

April 29.

Pont. nostr. Ao. XVI. 1213.]

In the 16th year of our pontificate. 1213.]

CAP. XXII. Homicidium casuale non imputatur ei, qui non occidit, nec fuit in culpa, etiamsi ad cautelam veniam postulaverit.

CHAPTER 22. Accidental homicide is not imputed to him who did not kill, nor was culpable, even if, as a precaution, he has petitioned for pardon.

Honorius III. Episcopo EboracensI. Exhibita nobis humilisI. clerici confessio patefecit, quod, quum in puerili esset constitutus aetate, cum quibusdam coaetaneis suis ludens, et insequens unum ex illis, lapidem post eum non animoquidem laedendi, sed timorem incutiendi proiecit; qui, licet ex proiecto lapide percussus non fuerit, neque tactus, ad alium tamen lapidem corruens, et caput offendens, tum propter imperitiam medicantis, tum propter patris incuriam, qui aestivo tempore campestribus laboribus et sudoribus ipsum exposuit, post XL. dierum spatium exspiravit.

Honorius 3. To the Bishop of York. The confession of the humbleI., a clerk, presented to us, made clear that, when he was of boyish age, playing with certain of his coevals and pursuing one of them, he cast a stone after him, not in the intentionindeed of injuring, but of instilling fear; who, although he had not been struck by the thrown stone, nor even touched, yet, falling upon another stone and striking his head, then partly on account of the inexperience of the medicant, partly on account of the father’s neglect, who exposed him to in summertime rural labors and sweats, after the space of 40 days expired.

Quia vero dictus clericus, ut mitigaretur dolor patris defuncti, tanquam puer inscius ab amicis inductus, veniam super hoc postulavit ab ipso, tu eum hac occasione a sacrorum ordinum susceptione repellis, quanquam idem defuncti pater, in extremis laborans, tibi et archidiacono tuo, nec non presbytero, cui suam aperuit conscientiam, confessus fuerit, et praestito firmaverit iuramento, nihil ipsum in morte filii sui, prout sibi plene constiterat, commisisse. Quare idem clericus tam suppliciter quam humiliter postulavit a nobis, ut, quum de illius obitu laesam non habeat conscientiam, dignaremur agere misericorditer cum eodem. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, inquisita super his sollicite veritate, si constiterit ita esse, ipsum propter hoc a receptione sacrorum ordinum non repellas.

Because indeed the said cleric, that the grief of the deceased father might be mitigated, as an unknowing boy led on by friends, sought pardon on this matter from him, you on this occasion repel him from the reception of sacred orders, although that same father of the deceased, struggling at the point of death, confessed to you and to your archdeacon, as well as to the presbyter to whom he opened his conscience, and, an oath having been given, confirmed that he had committed nothing in the death of his son, as had fully been established for him. Wherefore the same cleric requested from us, as suppliantly as humbly, that, since he does not have a conscience wounded by his death, we would deign to act mercifully with the same. Wherefore we command to your fraternity through apostolic writings that, having diligently inquired the truth concerning these things, if it shall have been established to be so, you do not repel him from the reception of sacred orders on this account.

CAP. XXIII. Homicidium casuale non imputatur ei, qui dedit operam rei licitae, nec fuit in culpa.

CHAPTER 23. Accidental homicide is not imputed to him who gave his effort to a licit matter, nor was in fault.

Idem Episcopo et Capitulo Venetensibus.

The same to the Bishop and the Chapter of Venice.

Ioannes sacerdos humili nobis insinuatione monstravit, quod, quum die quadam pulsaret campanas, ut signo dato conveniret populus fidelium ad divina, cadens tintinnabulum percussit quendam manentem puerum coram eo, qui, licet vulneratus in capite per mensem curam receperit medicorum, post mensem tamen, quum vulnus esset mortale, decessit. Unde nobis humiliter supplicavit, ut misericorditer agentes cum ipso, permitteremus sibi exsequi libere officium sacerdotis. Nos igitur attendentes, quod dicto sacerdoti, qui dabat operam rei licitae, nihil potuit imputari, si casus omnes fortuitos non praevidit, discretioni vestrae mandamus, quatenus, si vobis constiterit, rem ita esse, dictum sacerdotem, si aliud canonicum non obsistit, sacerdotale officium sublato cuiuslibet appellationis obstaculo exsequi permittatis.

John, a priest, showed to us by humble intimation that, when on a certain day he was ringing the bells, so that, the signal having been given, the people of the faithful might convene to the divine offices, a bell falling struck a certain boy standing before him, who, although wounded in the head he received for a month the care of physicians, yet after a month, since the wound was mortal, departed. Wherefore he humbly supplicated us that, dealing mercifully with him, we would permit him to execute freely the office of priest. We therefore, considering that to the said priest, who was giving attention to a licit matter, nothing could be imputed, if he did not foresee all fortuitous cases, command to your discretion that, if it shall have been established to you that the matter is so, you permit the said priest, if no other canonical [impediment] stands in the way, to perform the priestly office, with the obstacle of any appellation removed.

CAP. XXIV. Clericus pugnando etiam contra inimicos fidei catholicae, si quemquam percussit, et de interfectione ipsum remordet conscientia, a ministerio altaris abstinere debet.

CHAPTER 24. A cleric, by fighting even against the enemies of the catholic faith, if he has struck anyone, and if remorse of conscience bites him for the very killing, ought to abstain from the ministry of the altar.

Idem Pelagio Presbytero.

The same to Pelagius the Presbyter.

Petitio tua nobis exhibita continebat, quod, quum inimici dominicae crucis ac blasphemi nominis Christiani castrum quoddam, in quo morabaris, graviter invasissent, exeuntibus inde habitatoribus tam clericis quam laicis contra eos, ac invicem confligentibus, hinc inde occisi quam plurimi exstiterunt. Unde, quum pro eo, quod aliquos percuissisti, irregularitatem metuas incurrisse, nobis humiliter supplicasti, ut, quid agere debeas, tibi scribere dignaremur. Quocirca discretioni tuae mandamus, quatenus, si de interfectione cuiusquam in illo conflictu tua conscientia te remordet, a ministerio altaris abstineas reverenter, quum sit consultius in huiusmodi dubio abstinere, quam temere celebrare.

Your petition presented to us contained that, when the enemies of the Lord’s cross and blasphemers of the Christian name had grievously invaded a certain castle in which you were staying, as the inhabitants, both clerics and laics, went out from there against them and engaged with one another, very many were killed on both sides. Wherefore, since, on account of the fact that you struck some persons, you fear you have incurred irregularity, you humbly supplicated us that we would deign to write to you what you ought to do. Wherefore to your discretion we command, that, if concerning the killing of anyone in that conflict your conscience reproaches you, you reverently abstain from the ministry of the altar, since it is more advisable in a doubt of this sort to abstain than to celebrate rashly.

CAP. XXV. Idem dicit, quod cap.

CHAPTER 25. He says the same, as in chap.

Ioannes supr. eod., et tantum ponit diversitatem in facto.

John above, in the same [place], and he only posits diversity in the fact.

Gregorius IX. Quidam, ut asseris, ad aedificationem ecclesiae, in adiutoirium a presbytero evocatus, ruens cum laqueari, quod idem presbyter solvere nitebatur, hac occasione rebus est humanis emptus. (Et infra:) Attendentes igitur, quod sacerdos ipse dabat operam licitae rei, studuit etiam, quam debuit, diligentiam adhibere, circumstantibus quibus periculum imminebat, ita tempestive et alta voce praemonitis, quod et intelligere et fugere potuerunt, inquisitioni tuae taliter respondemus, quod ob hanc causam, vel quia omnes casus fortuitos, qui praevideri non possunt, forsitan non praevidit, non debet quoad officium vel beneficium impedirI.

Gregory 9. A certain man, as you assert, for the construction of the church, called to aid by a presbyter, falling together with the coffered ceiling, which the same presbyter was striving to loosen, on this occasion departed this life. (And below:) Considering, therefore, that the priest himself was applying himself to a lawful matter, he also took care to employ the diligence which he ought, those standing around, upon whom danger was impending, having been so timely and in a loud voice forewarned that they were able both to understand and to flee, we thus answer to your inquiry: that for this cause, or because perhaps he did not foresee all fortuitous accidents which cannot be foreseen, he ought not, as regards office or benefice, to be impeded.

TITULUS XIII. DE TORNEAMENTIS.

TITLE 13. ON TOURNAMENTS.

CAP. I. Torneamenta fieri non debent, et vulnerato in eis conceditur poenitentia; sed, si moritur, denegatur ei sepultura ecclesiastica, si accessit animo pugnandi; secus, si accessit alia causa, ut puta ut debita sibi exigeret. Hoc dicit cum cap.

CHAPTER 1. Tournaments ought not to be held, and to one wounded in them penance is granted; but, if he dies, ecclesiastical sepulture is denied to him, if he approached with the intention of fighting; otherwise, if he approached for another cause, for instance so that he might exact debts owed to him. This it says together with the chapter.

sequ.

following.

Ex concilio LateranensI. Felicis memoriae Papae Innocentii et Eugenii praedecessorum nostrorum vestigiis inhaerentes, detestabiles illas nundinas vel ferias, quas vulgo torneamenta vocant, in quibus milites ex condicto convenire solent, et ad ostentationem virium suarum et audaciae temere congredi, unde mortes hominum et animarum pericula saepe proveniunt, fieri prohibemus. Quodsi quis eorum ibi mortuus fuerit, quamvis ei poscenti poenitentia non negetur, ecclesiastica tamen careat sepultura.

From the Lateran council. Following in the footsteps of our predecessors of happy memory, the Popes Innocent and Eugene, we forbid those detestable market-days or fairs, which commonly they call tournaments, in which knights are accustomed to assemble by agreement and, for the ostentation of their strength and audacity, rashly to clash—whence human deaths and perils of souls often ensue—to be held. And if any of them should die there, although penance is not denied to one who asks, nevertheless let him be without ecclesiastical burial.

CAP. II. Idem dicit, quod in superiori cap.

CHAPTER 2. He says the same as in the preceding chapter.

Alexander III. Anatensi Episcopo.

Alexander 3. To the Anatensian Bishop.

Ad audientiam nostram noveris pervenisse, quod, quum quidam ad locum, deputatum torneamentis, causa requirendi sua debita a quibusdam militibus, quos eo venturos putabat, accessisset, accidit, ut violenter et inconsiderate ab equo, in quo sedebat, super eum cadente compressus et mortuus est, sed prius dominicum corpus suscepit, et sacri olei unctione perunctus est. Unde pro eo, quod in torneamento mortem accepit, a sepultura fidelium prohibetur. Nos vero attendentes, quod his tantum, sicut credimus, ecclesiastica sepultura debeat interdici, qui, ad torneamenta animo id faciendi tantum accedentes, decedunt ibidem, fraternitati tuae mandamus, quatenus, si tibi constiterit, quod praefatus I. ad praedictum torneamentum non animo ludendi, sed percipiendi credita, pervenisset, licet ibi fortuito casu obierit, corpus eius dispensatione ecclesiasticae tradi facias sepulturae, maxime si dominicum corpus susceperit, et sacri olei fuerit unctione perunctus.

You are to know that it has come to our hearing that, when a certain man had gone to the place appointed for tournaments for the purpose of seeking his debts from certain knights, whom he supposed would come there, it happened that, violently and recklessly, as the horse on which he was sitting fell upon him, he was crushed and died; but beforehand he received the Lord’s body, and was anointed with the unction of sacred oil. Wherefore, because he received death in a tournament, he is prohibited from the burial of the faithful. We indeed, considering that only to those, as we believe, should ecclesiastical sepulture be interdicted who, approaching tournaments with the intent of doing that only, die there, command your fraternity that, inasmuch as it shall be established to you that the aforesaid I. had come to the aforesaid tournament not with the mind of playing, but of receiving what was owed, although he died there by a fortuitous chance, you cause his body to be consigned by dispensation to ecclesiastical sepulture, especially if he received the Lord’s body and was anointed with the unction of sacred oil.

TITULUS XIV. DE CLERICIS PUGNANTIBUS IN DUELLO.

TITLE 14. ON CLERICS FIGHTING IN A DUEL.

CAP. I. Clericus, iniens duellum, sive obtulerit sive susceperit, deponendus est; poterit tamen episcopus cum eo dispensare, si mors vel mutilatio membri non sit inde secuta.

CHAPTER 1. A cleric, entering a duel, whether he has offered it or has accepted it, is to be deposed; nonetheless the bishop can dispense with him, if death or mutilation of a limb has not followed therefrom.

Alexander III. Porro, si clericus alicui sponte duellum obtulerit, vel, si oblatum susceperit et subierit, sive victor sive victus fuerit, de rigore iuris est merito deponendus. Sed, quantumque eius in hoc gravis sit et enormis excessus, evadere potest depositionis sententiam, si cum ipso suus episcopus duxerit misericorditer dispensandum; dummodo ex ipso duello homicidium vel membrorum diminutio non fuerit subsecuta.

Alexander 3. Moreover, if a cleric has of his own accord offered a duel to someone, or, if having been offered it he has accepted it and undergone it, whether he has been victor or vanquished, by the rigor of the law he is deservedly to be deposed. But, although how grave and enormous his excess is in this, he can escape the sentence of deposition, if his own bishop has decided that he should be mercifully dispensed with; provided that from the duel itself homicide or diminution of limbs has not followed.

CAP. II. Irregularis est clericus, non solum si ipse interficit per se, sed etiam si pugil, ab eo datus, adversarium occidat; nec excusat consuetudo. Poterit tamen cum eo circa beneficium habendum dispensarI.

CHAPTER 2. A cleric is irregular, not only if he himself kills by himself, but also if a pugilist, given by him, kills his adversary; nor does custom excuse. Nevertheless, he can be dispensed with concerning having a benefice.

Coelestinus III. Henricus presbyter lator praesentium nobis humiliter intimavit, quod, quum laicum quendam super furto in saeculari placito convenisset, ipse, quia testes sui defecerunt, pugilem secundum pravam terrae consuetudinem introduxit, qui reum usque adeo ictibus gladii vulneravit, quod coactus est nocte proxima exspirare. Quia igitur super hoc nos consulere voluisti, ambiguitatem tuam responsione huiusmodi removemus, quod tales pugiles homicidae veri exsistunt, nec praedictus sacerdos, licet non ipse, sed alius pro eo in duello pugnaverit, debet in sacris ordinibus ministrare, sicut etiam tradunt sacrorum canonum instituta.

Celestine III. The presbyter Henry, the bearer of the present, humbly intimated to us that, when he had convened a certain layman on account of theft in a secular placitum, he himself, because his witnesses failed, introduced a pugilist according to the depraved custom of the land, who wounded the accused with blows of the sword to such a degree that he was compelled to expire on the next night. Since therefore you wished to consult us about this, we remove your ambiguity by a response of this sort: that such pugilists are true homicides, nor ought the aforesaid priest, although not he himself, but another fought in a duel for him, to minister in sacred orders, as also the institutes of the sacred canons hand down.

Homicidium autem tam facto quam praecepto, sive consilio aut defensione non est dubium perpetrari; poterit tamen cum eo circa habendum beneficium misericorditer dispensarI.

Homicide, moreover, is without doubt perpetrated both by deed and by precept, whether by counsel or by defense; nevertheless, a merciful dispensation can be made with him concerning the holding of a benefice.

TITULUS XV. DE SAGITTARIIS.

TITLE 15. ON ARCHERS.

CAP. UN.

CHAPTER 1.

Excommunicandus est sagittarius et ballistarius contra Christianos. Hoc dicit.

The sagittary and the ballistary against Christians are to be excommunicated. Thus it says.

Innocentius III. Artem autem illam mortiferam et [Deo] odibilem ballistariorum et sagittariorum adversus Christianos et catholicos exerceri de cetero sub anathemate prohibemus.

Innocent III. We prohibit, however, that deadly and [to God] odious art of crossbowmen and archers against Christians and Catholics from being exercised henceforth, under anathema.

TITULUS XVI. DE ADULTERIIS ET STUPRO.

TITLE 16. ON ADULTERIES AND STUPRATION.

CAP. I. Stuprans virginem tenetur eam dotare et ducere in uxorem, et, si non vult cum ea contrahere, ultra dotem corporaliter castigabitur. H. d. cum cap.

CHAPTER 1. The one committing stuprum upon a virgin is bound to endow her with a dowry and to lead her into marriage (take her as a wife); and, if he is unwilling to contract with her, beyond the dowry he will be corporally castigated. On this matter, with the chapter.

sequentI. In Exodo.

the following. In Exodus.

Si seduxerit quis virginem nondum desponsatam, dormieritque cum ea, dotabit eam, et habebit [eam] uxorem. Si vero pater virginis dare noluerit, reddet pecuniam iuxta modum dotis, quam virgines accipere consueverunt.

If someone shall seduce a virgin not yet espoused, and shall lie with her, he shall dower her, and shall have [her] as wife. But if the father of the virgin is unwilling to give her, he shall render money according to the measure of the dowry which virgins are accustomed to receive.

CAP. II. Summatum est supra capitulo proximo.

CHAPTER 2. It has been summed up above in the previous chapter.

Gregorius Sipontino Episcopo.

Gregory to the Bishop of Siponto.

Pervenit ad nos, quod Felix nepos tuus quandam virginem, quod nefas est dici, stupro decepit. Quod si verum est, quamvis [grave] esset de lege poena plectendus, nos tamen, aliquatenus legis duritiem mollientes, hoc modo disponimus, ut aut quam stupravit uxorem habeat, aut certe, si renuendum putaverit, districtius ac corporaliter castigatus excommunicatusque, in monasterio, in quo agat poenitentiam, retrudatur, de quo ei nulla sit egrediendi sine [nostra] praeceptione licentia. [Ita igitur fraternitas tua ut haec compleantur studeat etc.]

It has come to us that Felix, your nephew, has deceived and defiled by rape a certain virgin, which is unspeakable to say. But if this is true, although he ought by law to be punished with a [severe] penalty, we, however, somewhat softening the hardness of the law, thus ordain: that either he have as wife the one whom he violated, or certainly, if he shall have thought it should be refused, having been more strictly and corporally chastised and excommunicated, let him be shut up in a monastery in which he may do penance, from which to him there shall be no license of going out without [our] precept. [Thus therefore let your fraternity strive that these things be accomplished, etc.]

CAP. III. Maritus, retinens adulteram coniugem non peracta poenitentia, particeps est delicti; secus, si egit poenitentiam; non tamen debet eam saepe recipere.

CHAPTER 3. The husband, retaining an adulterous spouse with penance not completed, is a participant in the delict; otherwise, if she has done penance; nevertheless he ought not to receive her back often.

Ex concilio ArelatensI. Si vir sciens, uxorem suam deliquisse, quae non egerit poenitentiam, sed permanet in fornicatione sua, vixerit cum illa: vir reus erit et eius peccati particeps. Quodsi mulier dimissa egerit poenitentiam, et voluerit ad virum suum reverti, debet, sed non saepe, recipere peccatricem, quae poenitentiam egit.

From the Council of Arles. If a man, knowing that his wife has committed a delinquency, who has not done penance but remains in her own fornication, has lived with her: the man will be guilty and a participant in her sin. But if the dismissed woman has done penance, and has wished to return to her husband, he ought, though not often, to receive the sinful woman, who has done penance.

CAP. IV. Maritus propter suspicionem potest accusare uxorem de adulterio, et in accusando praefertur ceteris.

CHAPTER 4. A husband, on account of suspicion, can accuse his wife of adultery, and in accusing he is preferred before the others.

Ex concilio ParisiensI. Maritis sane etiam ex suspicione uxores accusare permissum est, et ipsi plus ceteris de adulterio et accusare possunt et defendere.

From the Council of Paris. To husbands indeed it is also permitted, on suspicion, to accuse their wives, and they themselves, more than others, can both accuse and defend concerning adultery.

CAP. V. Ad solam mulieris confessionem, asserentis, se commisisse adulterium cum sacerdote, non debet sacerdos puniri, sed sibi infamato potest indici purgatio; quam si praestiterit, absolvitur, deficiens vero suspenditur ab officio.

CHAPTER 5. On the woman’s sole confession, asserting that she committed adultery with a priest, the priest ought not to be punished, but, he having been defamed, a purgation can be enjoined upon him; which, if he shall have performed, he is absolved, but if he fails, he is suspended from office.

Alexander III. Significasti nobis, quendam presbyterum cum alterius coniuge instinctu diabolico infra ecclesiam frequenter, sicut asseris, dormivisse, quae utique se et illum cuidam sacerdoti huiusmodi delictum confessos fuise, publice tibi detexit, et hoc ipsum idem sacerdos, nomen adulteri celans, in praesentia tua dixit. Super quo quid fieri debeat, quum, negante adultero, mulier in confessione persistat, ab apostolica sede consilium requisisti.

Alexander III. You have signified to us that a certain presbyter slept, at a diabolic instigation, with another’s wife within the church frequently, as you assert; she, to be sure, publicly disclosed to you that she and he had confessed such a delinquency to a certain priest; and this very thing the same priest, concealing the name of the adulterer, said in your presence. Concerning which, what ought to be done, since, with the adulterer denying it, the woman persists in the confession, you have requested counsel from the apostolic see.

Ideoque mandamus, quatenus condignam poenitentiam praefatae imponens adulterae, ecclesiam praelibatam per aspersionem aquae benedictae reconciliare procures. Praedicto autem sacerdoti, ne contra Apostolum infirmorum corda mala fama ipsius percutiantur, et ne vituperetur ministerium nostrum, neque securiores presbyteri exsistentes in peccatum licentius prolabantur, cum vicinis quinque presbyteris, quos se nolle peierare cognoveris, iuxta arbitrium tuum purgationem indicas. Quem, si purgare se poterit, in officio suo ministrare permittas; alioquin ab officio suo ipsum suspendere non postponas.

Therefore we command that, imposing condign penance on the aforesaid adulteress, you take care to reconcile the desecrated church by the aspersion of blessed water. But for the aforesaid priest, lest, contrary to the Apostle, the hearts of the weak be smitten by his evil repute, and lest our ministry be blamed, and lest presbyters, becoming more secure, slide more licentiously into sin, you are to prescribe a purgation, together with five neighboring presbyters whom you have come to know to be unwilling to perjure themselves, according to your judgment. Him, if he shall be able to purge himself, you should permit to minister in his office; otherwise, do not postpone to suspend him from his office.

CAP. VI. Coniux coniugem de adulterio impetere non potest, si et ipse adulterium commisisse convincatur.

CHAPTER 6. A spouse cannot impugn the spouse for adultery, if he likewise is convicted of having committed adultery.

Innocentius III. Turonensi Archiepiscopo.

Innocent 3. To the Archbishop of Tours.

Intelleximus tam per literas venerabilis fratris nostri Pictaviensis episcopi, quam per ea, quae coram dilecto filio Andrea subdiacono et capellano nostro, super hoc auditore concesso, proposita pro partibus exstiterunt, quod, quum S. laicus H. uxorem suam a maritali consortio sine causa rationabili depulisset, idem episcopus dioecesanus eorum, audiens, mulierem eandem cum quodam adultero fornicari, eam et illum vinculo excommunicationis adstrinxit, quae, tandem adulterum abiurans, absolutione recepta coram episcopo memorato praedictum virum sibi restitui postulavit. At ille, huiusmodi obiiciens ei adulterium, de quo prolem genuisse dicebat eandem, et quod ab ipso non expulsa, sed spontanea recessisset, restitutionem sui proposuit ei esse minime faciendam; quod mulier memorata prorsus inficians, replicavit in ipsum, quod fuerat fornicatus, et de fornicatione sobolem procrearat, propter quod tali exceptione uti non poterat contra ipsam. Quum autem, utrique parti probandi haec facultate concessa, praefata mulier per quosdam testes eiusdem viri adulterium probavisset, quas vir ipse dicebat tanquam minus idoneos reprobandos, tandem ab eo fuit ad nostram praesentiam appellatum. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, nisi tibi constiterit, vel per evidentiam rei, vel per confessionem legitimam mulieris, quod adulterata sponte fuisset adulterii etiam, quod vir dicitur commisisse, probatione cessante, ipsum recipere compellas eandem.

We have understood both through the letters of our venerable brother, the bishop of Poitiers, and through those things which, before our beloved son Andrew, our subdeacon and chaplain, appointed as auditor in this matter, were set forth on behalf of the parties, that, when S., a layman, had driven his wife H. from marital consortium without reasonable cause, the same bishop, their diocesan, hearing that the woman in question was fornicating with a certain adulterer, bound her and him with the bond of excommunication; she, at length abjuring the adulterer, and, absolution having been received before the aforesaid bishop, asked that the aforesaid husband be restored to her. But he, objecting to her adultery of this sort, of which he said that she had begotten offspring, and that she had not been expelled by him, but had withdrawn of her own accord, proposed that the restitution of himself to her was by no means to be made; which the aforementioned woman utterly denying, replied against him that he had fornicated, and had begotten issue from fornication, on account of which he could not use such an exception against her. But when, the faculty of proving these things having been granted to each party, the aforesaid woman through certain witnesses had proved the adultery of the same husband, whom the husband himself said ought to be rejected as less suitable, at length there was an appeal by him to our presence. Wherefore we mandate to your fraternity by apostolic letters, that, unless it shall have been established to you, either by the evidence of the fact or by the lawful confession of the woman, that she had been adulterous of her own accord, even with the proof failing of the adultery which the husband is said to have committed, you compel him to receive the same woman.

Quodsi praedicto modo de mulieris fornicatione constiterit, nisi testes, per quos viri adulterium est probatum, fuerint reprobati, quum matrimonii ius in utroque laesum consistat, et paria delicta mutua compensatione tollantur: nihilominus eum cogas, ut eam recipiat, et maritali affectione pertractet; alioquin mulieri praedictae silentium imponere non postponas. [Dat. Lat.

But if in the aforesaid manner it shall have been established concerning the woman’s fornication, unless the witnesses by whom the husband’s adultery has been proved shall have been reprobated, since the right of matrimony stands as injured in both, and equal delicts are removed by mutual compensation: nonetheless you should compel him to receive her and to treat her with marital affection; otherwise do not postpone to impose silence upon the aforesaid woman. [Given at the Lateran.

VI. Kal. Maii Ao. XI. 1208.]

6th day before the Kalends of May Year 11. 1208.]

CAP. VII. Non debet separari matrimonium quoad torum propter adulterium, quando ambo coniuges fuerunt adulteratI.

CHAPTER 7. The marriage ought not to be separated as to the bed on account of adultery, when both spouses have been adulterous.

Idem Episcopo AmbianensI. Tua fraternitas requisivit a nobis, utrum, aliquo denegante uxori suae in adulterio deprehensae debitum coniugale, si postmodum ipse cum alia perpetret adulterium manifeste, an uxore agente poenitentiam de commisso et veniam humiliter postulante, vir cogi debeat, ut eandem maritali affectione pertractet. Super quo tibi taliter respondemus, quod, quum paria crimina compensatione mutua deleantur, vir huiusmodi fornicationis obtentu suae uxoris nequit consortium declinare.

To the same, the Bishop of Amiens. Your fraternity requested from us whether, when someone denies to his wife, caught in adultery, the conjugal due, if afterward he himself manifestly perpetrates adultery with another, or, the wife doing penance for the committed offense and humbly requesting pardon, the husband ought to be compelled to treat the same woman with marital affection. Concerning which we answer you thus: that, since equal crimes are effaced by mutual compensation, a husband cannot, under the pretext of such fornication, decline the consortium of his wife.

[Dat. Anagniae Id. Iun. Ao. XI.1208.]

[Given at Anagni on the Ides of June, in the 11th year.1208.]

TITULUS XVII. DE RAPTORIBUS, INCENDIARIIS ET VIOLATORIBUS ECCLESIARUM.

TITLE 17. ON RAVISHERS, INCENDIARIES, AND VIOLATORS OF CHURCHES.

CAP. I. Ratione rapinae sortitur quis forum non sui iudicis, et ab eo poterit puniri proprio iudice suffragante.

CHAPTER 1. By reason of rapine, one draws the forum of a judge not his own, and by him he can be punished, his proper judge concurring.

Ex concilio MeldensI. De illis autem, qui intra parochiam beneficium aut hereditatem habent et alterius episcopi parochiani sunt, et de loco ad locum iter faciunt, et ibi rapinas et depraedationes peragunt, placuit, ut ab illius loci praelato excommunicentur, nec ante ex parochia illa exeant, quam digne quae perpetrarunt emendent; quorum excommunicatio seniori eorum et proprio episcopo significanda est, ne eos recipiat, antequam illuc redeant, ubi rapinam fecerint, et omnia plene emendent.

From the Council of Meaux. Concerning those, moreover, who within a parish have a benefice or inheritance and are parishioners of another bishop, and make journeys from place to place, and there carry out robberies and depredations, it has been decided that they be excommunicated by the prelate of that place, and that they not depart from that parish before they worthily amend what they have perpetrated; the notification of whose excommunication is to be made to their lord and to their own bishop, lest he receive them before they return thither where they have committed the robbery, and fully make amends for all things.

CAP II. Manifestus raptor vel ecclesiae violator, si restituit vel de restituendo cavet, in vita et in morte ad poenitentiam et ad sepulturam admittitur. Si vero noluit cavere, quum posset, et in morte non potest, clerici eius sepulturae interesse non debent, et clerici, interessentes vel iniungentes poenitentiam contra hanc dispositionem, deponuntur ab officio et beneficio.

CHAPTER 2. A manifest robber or violator of a church, if he makes restitution or gives surety for restoring, is admitted in life and in death to penance and to burial. But if he was unwilling to give surety when he could, and at death cannot, clerics ought not to be present at his burial; and clerics who are present or who impose penance contrary to this disposition are deposed from office and benefice.

Eugenius III. Super eo vero, quod de raptoribus et ecclesiarum violatoribus, atque presbyteris, qui poenitentiam eis iniungere vel eorum oblationes contra statutum nostrum suscipere attentaverint, a nobis communi deliberatione statutum in concilio cum fratribus nostris statuimus in constitutione ipsa, sanctorum Patrum vestigia subsequentes, auctoritate Dei et beatorum Apostolorum Petri et Pauli pariter confirmamus, Statuimus ut quicunque ex his raptoribus, qui in Urbe suggerente diabolo violenter surrexerint in rapinam, sive in ecclesiarum violatione manifeste fuerit deprehensus, nisi prius ablata restituat, si poterit, vel emendandi firmam et plenam securitatem fecerit, poenitentiae beneficium ei penitus denegetur. Si vero usque ab obitum, quod absit, in contumacia sua duraverit, et in extremis positus remedium poenitentiae humiliter postulaverit, si emendationem vel emendandi securitatem praestiterit, ac fideiussores, qui ablata restituere debeant, idoneos dederit: ei poenitentia et sepultura ecclesiastica concedantur.

Eugene III. Concerning that matter indeed, namely, that about robbers and violators of churches, and presbyters who shall have attempted to impose penance upon them or to receive their oblations against our statute, what was decreed by us by common deliberation in council with our brothers we set forth in the constitution itself, following the footsteps of the holy Fathers, we equally confirm by the authority of God and of the blessed Apostles Peter and Paul, We decree that whoever of these robbers, who in the City, the devil suggesting, shall have risen violently to rapine, or shall have been manifestly apprehended in the violation of churches, unless he first restore the things taken away, if he can, or shall have made firm and full security for amending, let the benefit of penance be utterly denied to him. But if even until death, which God forbid, he shall have persisted in his contumacy, and, when placed in extremis, shall have humbly requested the remedy of penance, if he shall have provided emendation or security for emending, and shall have given suitable sureties who ought to restore the things taken: let penance and ecclesiastical sepulture be granted to him.

Qui autem in sanitate obstinata mente non poenituerit vel emendaverit, et in morte securitatem ac fideiussores, sicut diximus, praestare nequiverit, solennitas poenitentiae quidem parum prodesse videtur, sicut credimus; sed de peccato contrito viaticum non negetur, ita tamen, ut nullus clericorum sepulturae illius intersit, nec eius eleemosynam praesumat accipere. Quodsi qui presbyterorum vel clericorum contra hoc in vita vel in morte poenitentias dare, aut sepulturae illorum interesse, vel eorum eleemosynas accipere attentaverint, seu huiusmodi rapinae participes inventi fuerint: ordinis sui damnum irrecuperabiliter patiantur, et ecclesiastico beneficio careant.

But whoever, in health, with an obstinate mind, has not repented nor amended, and at death has been unable to furnish security ac fideiussores, sicut diximus, the solemnity of penance indeed seems, as we believe, to profit little; but let the viaticum not be denied, if he is contrite for the sin, yet in such a way that none of the clerics take part in his burial, nor presume to receive his alms. But if any of the presbyters or clerics, contrary to this, in life or in death shall have attempted to give penances, or to take part in the burial of such persons, or to receive their alms, or shall be found participants in rapine of this kind: let them suffer the loss of their order irrecoverably, and be without an ecclesiastical benefice.

CAP. III. Excommunicari debent qui capiunt vel spoliant fideles, ex iusta causa navigantes.

CHAPTER 3. Those who capture or despoil the faithful, navigating for a just cause, ought to be excommunicated.

H. d. primo. Excommunicati sunt spoliantes naufragium patientes, nisi ablata restituant. Hoc secundo.

This, first. Excommunicated are those who despoil persons suffering shipwreck, unless they restore the things taken away. This, second.

Ex concilio LateranensI. Excommunicationi quoque subdantur, qui Romanos aut alios Christianos, pro negotiatione vel aliis honestis causis navigio vectos, aut capere aut rebus suis spoliare praesumunt. Illi etiam, qui Christianos naufragium patientes, quibus secundum regulam fidei auxilio esse tenentur, damnata cupiditate spoliant rebus suis, nisi ablata reddiderint, excommunicationi se noverint subiacere.

From the Lateran Council. Let those be subjected to excommunication also who presume either to seize or to despoil Romans or other Christians, carried by ship for trade or other honorable causes, of their goods. Those likewise who, with accursed cupidity, despoil Christians suffering shipwreck—whom, according to the rule of the faith, they are bound to aid—unless they restore the things taken away, let them know that they are subject to excommunication.

CAP. IV. Ex principis delegatione possunt praelati de raptu et aliis criminibus iudicare; poenam tamen sanguinis infligere non possunt.

CHAPTER 4. By delegation of the prince, prelates can judge concerning abduction and other crimes; yet they cannot inflict the penalty of blood.

Alexander III. Panormitano Archiepiscopo.

Alexander 3. To the Archbishop of Palermo.

In archiepiscopatu tuo dicitur contingere quandoque, quod Sarraceni mulieres Christianas et pueros rapiunt, et eis abuti praesumunt, et quosdam etiam, [quod auditu est terribile,] interdum occidere non verentur. Quum autem excessus huiusmodi carissimus in Christo filius noster, illustris rex Siciliae Willelmus tibi et aliis episcopis commiserit puniendos, quid de Sarracenis agendum sit, qui fuerint in tam nefario scelere intercepti, tua nos duxit prudentia consulendos. Super quo utique Consultationi tuae taliter respondemus, quod tales, in iurisdictione tua exsistentes, pecuniaria poteris poena mulctare, et etiam flagellis afficere ea [tamen] moderatione adhibita, quod flagella in vindictam sanguinis transire minime videantur.

In your archiepiscopate it is said to happen sometimes, that Saracens seize Christian women and boys, and presume to abuse them, and some even, [which is terrible to hear,] at times do not fear to kill. When, however, the excesses of this sort our most dear in Christ son, the illustrious, king of Sicily, William, has committed to you and to other bishops to be punished, what is to be done about the Saracens who have been caught in so nefarious a crime, your prudence has led you to consult us. Upon which indeed we thus respond to your Consultation, that such persons, being within your jurisdiction, you can mulct with a pecuniary penalty, and even afflict with scourges, [however] employing such moderation that the scourges may by no means seem to pass over into a vengeance of blood.

Si vero ita fuerit super hoc gravis Sarracenorum excessus, quod mortem vel detruncationem membrorum debeant sustinere, vindictam ipsam exercendam reserves regiae potestatI. CAP. V. Incendiarius ecclesiae, in morte poenitens et absolutus, in coemeterio sepelitur, et heredes compelluntur ad satisfaciendum iuxta facultatem defuncti.

But if in truth the over this grave excess of the Saracens should be such that they ought to sustain death or the detruncation of members, reserve the very vengeance to be carried out to the royal power. CHAPTER 5. An incendiary of a church, repenting at death and absolved, is buried in the cemetery, and the heirs are compelled to make satisfaction according to the means of the deceased.

Hoc dicit.

He says this.

Idem Claremontensi Episcopo.

The same to the Bishop of Clermont.

In literis tuis, quas I. lator praesentium exhibuit, continebatur, quod, quum H. multis fuisset criminibus irretitus, qui ecclesiarum incendium diabolo instigante commiserat, tandem in ultima aegritudine constitutus, se confessus est peccatorem, et, accepta poenitentia de commissis, per manum capellani sui fuit a sententia anathematis absolutus, sed moriens ecclesiasticam sepulturam habere nequivit. Quapropter, si ita res se habet, fraternitati tuae per apostolica scripta praecipiendo mandamus, ut corpus eiusdem patris I. supra dicti appellatione cessante facias in coemeterio sepeliri, et heredes eius moneas et compellas, ut his, quibus ille per incendium vel alio modo damna contra iustitiam irrogaverat, iuxta facultates suas condigne satisfaciant, ut sic a peccato valeat liberarI. CAP.

In your letters, which I., the bearer of the present, exhibited, it was contained that, since H. had been entangled in many crimes, who had committed the burning of churches, the devil instigating, at length, placed in his final sickness, he confessed himself a sinner, and, having received penance for what had been committed, by the hand of his chaplain he was absolved from the sentence of anathema, but, dying, he was unable to have ecclesiastical sepulture. Wherefore, if the matter thus stands, we command, by enjoining your fraternity through apostolic writings, that, the appeal ceasing, you cause the body of the same father I. aforesaid to be buried in the cemetery, and that you admonish and compel his heirs that to those upon whom he had inflicted damages against justice by the fire or in another way, they, according to their means, duly satisfy, that so he may be able to be freed from sin. CHAPTER.

VI. Raptus non dicitur, ubi volens pro matrimonio abducitur; raptor tamen cum rapta matrimonium contrahere potest, et post consummationem matrimonii alter sine consensu alterius religionem ingredi non potest. H. d. cum cap. sequentI.

6. Rapt is not said, where one willing is abducted for matrimony; nevertheless the raptor can contract matrimony with the rapt woman, and after the consummation of matrimony the one cannot enter religion without the consent of the other. In this matter, with the following chapter.

Lucius III. Burgensi Episcopo.

Lucius 3. To the Bishop of Burgos.

Quum causam, quae inter E. militem latorem praesentium et uxorem eius vertitur, tuae commisissemus experientiae terminandam, E. miles repetens, mulierem legitime sibi nupsisse, per probationes canonicas constanter se asseruit probaturum. Femina vero proposuit, quod dominorum et parentum suorum suggestione alteri viro tradita, ab illius militis amore divertit, qui a parentibus eam prius rapuerat, illa tamen volente, ut dicitur, et postmodum, priusquam eam cognosceret, desponsavit, deinde inclusa est in monasterium monialium, ubi etiam detinetur. Unde, quoniam super his prudentia tua duxit sedem apostolicam consulendam, significatione praesentium tibi Respondemus, quod, quum ibi raptus dicatur admitti, ubi nil ante de nuptiis agitur, iste raptor dici non debet, quum habuerit mulieris assensum, et prius eam desponsaverit, quam cognoverit; licet parentes forsitan reclamarent, a quibus eam dicitur, rapuisse.

When the cause which is in dispute between E., the soldier, bearer of the present letters, and his wife, we had committed to your experience to be brought to an end, E., the soldier, pressing his claim, asserted that he would steadfastly prove by canonical probations that the woman had lawfully married him. The woman, however, proposed that, at the suggestion of her lords and parents, having been handed over to another husband, she turned aside from the love of that soldier who had previously carried her off from her parents—she, however, being willing, as it is said—and afterwards, before he knew her, he betrothed her; then she was enclosed in a monastery of nuns, where she is even detained. Whence, since on these matters your prudence has deemed that the Apostolic See should be consulted, by the signification of these presents to you We Reply, that, since there abduction is said to be admitted where nothing beforehand is transacted concerning nuptials, this man ought not to be called an abductor, since he had the woman’s assent, and had betrothed her before he knew her; although the parents perhaps were protesting, from whom he is said to have carried her off.

Praeterea quum post matrimonium, carnis commixtione perfectum, teste Apostolo uxor sui corporis potestatem non habeat, sed maritus, et e converso: si praecessisse matrimonium vel ex probationibus viri canonicis, vel ex mulieris confessione claruerit postmodum sine assensu viri non potuit ipsa monasterium ingredi, aut aliter continentiam profiteri. Non ergo pro eo, quod post matrimonium consummatum rapta per vim in monasterio fuerit, viri poterit consortium declinare; maxime si probari nequeat, virum, ut mulier profiteretur, continentiam assensisse.

Moreover, since after a marriage perfected by the commixture of flesh, with the Apostle as witness, the wife does not have power over her own body, but the husband does, and conversely: if it has become clear that the marriage had preceded either from the husband’s canonical proofs or from the woman’s confession, thereafter she could not, without the husband’s assent, enter a monastery or otherwise profess continence. Therefore, not on the ground that, after the marriage was consummated, she was seized by force into a monastery, will she be able to decline the husband’s consortium; especially if it cannot be proved that the husband assented to continence, in order that the woman might profess it.

CAP. VII. Rapta potest matrimonium contrahere cum raptore, ubi dabitur libera facultas in contrahendo.

CHAPTER 7. The abducted woman can contract matrimony with the abductor, when a free faculty in contracting is given.

Innocentius III. Episcopo SaronensI. Accedens ad apostolicam sedem (Et infra: [cf. c.24.de praeb.

Innocent III. To the Bishop of Saron. Coming to the apostolic see (And below: [cf. ch.24.on preb.

III. 5.]) Rapta puella legitime contrahet cum raptore, si prior dissensio transeat postmodum in consensum, et quod ante displicuit tandem incipiat complacere, dummodo ad contrahendum legitimae sint personae.

3. 5.]) The abducted girl will lawfully contract with the abductor, if the prior dissension afterward passes into consent, and what previously displeased at length begins to be pleasing, provided that for contracting the persons are legitimate.

TITULUS XVIII. DE FURTIS.

TITLE 18. ON THEFTS.

CAP. I. In Exodo.

CHAPTER 1. In Exodus.

Qui furatur hominem, et vendiderit eum, convictus noxae morte moriatur.

He who steals a man, and sells him, convicted of the offense, shall be put to death.

CAP. II. Furibus et latronibus in peccato obeuntibus sacramenta ecclesiastica deneganda sunt; secus, si in morte eos poenituit.

CHAPTER 2. To thieves and brigands dying in sin the ecclesiastical sacraments are to be denied; otherwise, if at death they repented.

Ex concilio TriburiensI. Fures et latrones si in furando vel depraedando occiduntur, visum est, pro eis non esse orandum. Sed si comprehensi aut vulnerati presbytero vel diacono confessi fuerint, communionem eis non negamus.

From the Council of Tribur. Thieves and robbers, if while stealing or plundering they are killed, it has been deemed that one should not pray for them. But if, having been apprehended or wounded, they have confessed to a presbyter or a deacon, we do not deny them communion.

CAP. III. Committens furtum ex necessitate non multum urgente, peccat, sed non graviter; unde imponenda est ei levis poenitentia.

CHAPTER 3. One committing theft from necessity not very urgent sins, but not gravely; whence a light penance is to be imposed on him.

H. d. secundum communem intellectum.

In this distinction, according to the common understanding.

Ex poenitentiali TheodorI. Si quis propter necessitatem famis aut nuditatis furatus fuerit cibaria,vestem vel pecus, poeniteat hebdomadas tres, et, si reddiderit, non cogatur ieiunare.

From the Penitential of Theodore. If anyone, on account of the necessity of hunger or nakedness, has stolen foodstuffs,clothing or cattle, let him do penance for three weeks, and, if he has restored it, let him not be compelled to fast.

CAP. IV. Non indicans furem propter lucrum, quod ab eo consequitur, reus peccati est.

CHAPTER 4. Not indicating the thief, on account of the lucre which he derives from him, is guilty of sin.

Hieronymus super Parabolas.

Jerome on the Parables.

"Qui cum fure partitur, occidit animam suam." Non fur solum, sed ille reus tenetur, qui, furti conscius, quaerente possessore non indicat.

"He who shares with a thief kills his own soul." Not the thief alone, but that man is held guilty, who, conscious of the theft, with the possessor seeking, does not indicate.

CAP. V. Fur occultus potest post restitutionem et poenitentiam ad sacros ordines promoverI. Alexander III.

CHAPTER 5. A concealed thief can, after restitution and penance, be promoted to sacred orders. Alexander 3.

Cremonensi Episcopo.

To the Bishop of Cremona.

Ex literis tuis, si bene meminimus, auribus nostris innotuit, et dilecti filii I. subdiaconi nostri diligens relatio patefecit, quod B. lator praesentium calicem quendam in ecclesia minus caute dimissum rapiens, longo tempore detinere praesumpsit. Postea tamen poenitentia ductus presbytero in confessione excessum suum humiliter et reverenter aperuit, et ecclesiae iuxta eiusdem presbyteri consilium, prout dignum fuit, exinde satisfecit. Unde quoniam propter hoc ipsum tuae fraternitatis discretio dubitat ordinare, prudentiae tuae per apostolica scripta praecipiendo Mandamus, quatenus, si praedictus B. sponte confessus fuerit huiusmodi praesumptionis excessum, et exinde ecclesiae, cuius calix fuerat, satisfecerit, nec est super hoc nota vel infamia manifesta respersus, post peractam poenitentiam aut congruam partem poenitentiae, dummodo, alias idoneum ipsum esse cognoscas, ad sacros ordines non dubites promovere.

From your letters, if we remember well, to our ears it became known, and the diligent report of our beloved son I., our subdeacon, laid open, that B., the bearer of these presents, seizing a certain chalice left somewhat incautiously in the church, presumed to detain it for a long time. Afterwards, however, led by penitence, he humbly and reverently disclosed his excess to a presbyter in confession, and, according to the counsel of the same presbyter, as was worthy, made satisfaction therefor to the church. Wherefore, since for this very thing the discretion of your fraternity hesitates to ordain, by enjoining upon your prudence through apostolic writings We command, that, if the aforesaid B. shall of his own accord have confessed the excess of such presumption, and shall have made satisfaction therefor to the church whose chalice it was, and is not on this point bespattered with a mark or manifest infamy, after the penance has been completed, or a congruous part of the penance, provided that otherwise you know him to be suitable, you do not hesitate to promote him to sacred orders.

TITULUS XIX. DE USURIS.

TITLE 19. ON USURY.

CAP. I. Usura est lucrifacere fructus rei pignoratae; fallit in casu hic excepto.

CHAPTER 1. Usury is to make profit from the fruits of a pledged thing; it fails in the case here excepted.

Alexander III. in concilio TuronensI. Plures clericorum, et, quod moerentes dicimus, eorum quoque, qui praesens saeculum professione vocis et habitu reliquerunt dum communes usuras, quasi manifestius damnatas, exhorrent, commodata pecunia indigentibus, possessiones eorum in pignus accipiunt, et provenientes fructus percipiunt ultra sortem.

Alexander 3., at the Council of Tours. Many of the clerics, and, what we say lamenting, of those also who have left the present age by profession of voice and by habit, while they abhor common usuries, as if more manifestly damned, with money loaned to the needy take their possessions in pledge, and receive the accruing fruits beyond the principal.

Idcirco Generalis concilii decrevit auctoritas, ut nullus amodo constitutus in clero vel hoc vel aliud genus usurae exercere praesumat. Et si quis [hactenus] alicuius possessionem data pecunia sub hac specie vel conditione in pignus acceperit, si sortem suam deductis expensis de fructibus iam perceperit, absolute possessionem restituat debitori. Si autem aliquid minus habet, eo recepto, possessio libere ad dominum revertatur.

Therefore the authority of the General council decreed, that no one henceforth constituted in the clergy presume to exercise either this or another genus of usury. And if anyone [hitherto] has taken someone’s possession in pledge, with money given, under this guise or condition, if he has already received his principal, expenses deducted, from the fruits, let him absolutely restore the possession to the debtor. But if he has something less, that being received, let the possession freely revert to the owner.

Quodsi post huiusmodi constitutum in clero quisquam exstiterit, qui detestandis usurarum lucris insistat, ecclesiastici officii periculum patiatur, nisi forte ecclesiae beneficium fuerit, quod redimendum ei hoc modo de manu laici videatur.

But if, after a constitution of this kind, there should arise in the clergy anyone who persists in the detestable profits of usuries, let him suffer the peril of ecclesiastical office, unless perhaps it is a benefice of the Church which seems to be redeemable by him in this manner from the hand of a layman.

CAP. II. Idem in effectu dicit cum praecedenti cap., sed addit tacite idem esse in laicis. Nam in praecedenti capite tantum fuit facta mentio de clericis.

CHAPTER 2. It says the same in effect as the preceding chapter, but adds tacitly that the same holds for the laity. For in the preceding chapter mention was made only of clerics.

Idem Cantuariensi Archiepiscopo et eius Suffraganeis.

The same to the Archbishop of Canterbury and his Suffragans.

Quoniam non solum viris ecclesiasticis, sed etiam quibuslibet aliis periculosum est usurarum lucris intendere, auctoritate tibi praesentium duximus iniungendum, ut eos, qui de possessionibus vel arboribus, quas tenere in pignore noscuntur, sortem suam deductis expensis inde iam receperunt, ad eadem pignora restituenda sine usurarum exactione ecclesiastica districtione compellas.

Since it is perilous not only for ecclesiastical men, but even for any others, to apply themselves to the lucre of usuries, by the authority of these presents we have deemed it to be enjoined upon you, that those who, from the possessions or trees which they are known to hold in pledge, have already received their principal, expenses deducted, from there now, you compel by ecclesiastical distraint to restore those same pledged things without the exaction of usuries.

CAP. III. Manifesti usurarii ad communionem altaris et ecclesiasticam sepulturam et oblationem offerendam admitti non possunt, et clerici, contra hoc facientes, puniantur, ut hic dicitur.

CHAPTER 3. Manifest usurers cannot be admitted to the communion of the altar, to ecclesiastical burial, and to the offering of oblation; and clerics acting against this are to be punished, as is said here.

Idem in concilio LateranensI. Quia in omnibus fere locis ita crimen usurarum invaluit, ut multi, aliis negotiis praetermissis, quasi licite usuras exerceant, et qualiter utriusque testamenti pagina condemnentur, nequaquam attendant: ideo constituimus, quod usurarii manifesti nec ad communionem admittantur altaris, nec Christianam, si in hoc peccato decesserint, accipiant sepulturam, sed nec oblationes eorum quisquam accipiat. Qui autem acceperit, vel Christianae tradiderit sepulturae, et ea, quae acceperit, reddere compellatur, et, donec ad arbitrium episcopi sui satisfaciat, ab officii sui maneat exsecutione suspensus.

The same in the Lateran council. Because in almost all places the crime of usuries has so prevailed that many, other businesses neglected, practice usuries as if lawfully, and in no way attend to how they are condemned by the page of both Testaments: therefore we decree that manifest usurers are neither to be admitted to the communion of the altar, nor, if they have died in this sin, are they to receive Christian burial, and let no one accept their oblations. But whoever shall have accepted, or shall have delivered them to Christian burial, let him be compelled to restore those things which he has received, and, until he satisfies at the discretion of his bishop, let him remain suspended from the execution of his office.

CAP. IV. Potest intelligi dupliciter, primo in mutuante, secundo recipiente usuras, et secundum primum intellectum hoc dicit: Etiam pro opere pio non licet usuras recipere, quando per receptionem datur causa usurae committendae. H. d. Vel sic et clarius: Non licet inducere quem ad exercendum usuras etiam pro pio opere.

CHAPTER 4. It can be understood in a twofold manner, first in the lender, second in the receiver of usury; and according to the first understanding it says this: Even for a pious work it is not permitted to receive usury, when by the reception a cause is given for usury to be committed. Here it is said. Or thus, and more clearly: It is not permitted to induce someone to practice usury even for a pious work.

Et ista lectura colligitur ex decisa.

And this reading is collected from the decision.

Idem Panormitano Archiepiscopo.

The same, to the Archbishop of Palermo.

Super eo vero, quod a nobis tua dilectio postulavit, utrum possit in recipienda pecunia ad usuram dispensatio fieri, ut pauperes, qui in Sarracenorum captivitate tenentur, per eandem possint pecuniam liberari, praesentibus tibi literis Respondemus, quod, quum usurarum crimen utriusque testamenti pagina detestetur, super hoc dispensationem aliquam posse fieri non videmus, quia, quum scriptura sacra prohibeat, vel pro alterius vita mentiri, multo magis prohibendus est quis, ne etiam pro redimenda vita captivi usurarum crimine involvatur.

Concerning that indeed, which your affection requested from us, whether a dispensation can be made in the receiving of money at usury, so that the poor, who are held in the captivity of the Saracens, might through the same money be set free, in these present letters to you We Answer, that, since the page of both Testaments detests the crime of usury, we do not see that any dispensation can be made in this matter, because, since sacred Scripture forbids even to lie for another’s life, much more must one be restrained, lest even for the redeeming of a captive’s life he be involved in the crime of usury.

CAP. V. Usurarii, qui sunt solvendo, coguntur per poenas Lateranensis concilii usuras restituere, etiam quas ante concilium receperunt; et facultatibus non exstantibus debent possessiones, emptae ex pecunia foenebri, vendi, et debentibus recipere satisfierI. Idem Salernitano Archiepiscopo.

CHAPTER 5. Usurers, who are solvent, are compelled by the penalties of the Lateran Council to restore usury, even that which they received before the council; and, if resources are lacking, the possessions purchased with usury-money are to be sold, and those who ought to receive are to be satisfied. The same to the Archbishop of Salerno.

Quum tu, sicut asseris, manifestos usurarios, scilicet qui in illo peccato decesserint, iuxta decretum nostrum, quod nuper in concilio promulgatum est, communione altaris et ecclesiastica praeceperis sepultura privandos, donec reddant quod tam prave receperant: quidam eorum dicunt, ad solvendas perceptas usuras proprias non sufficere facultates. Alii vero promittunt, [se] partes usurarum, quas habent prae manibus, reddituros; sed usuras alias, quas extorserant, quum de his possessiones comparatae sunt, et eorum filiis vel parentibus traditae, se non posse reddere confitentur. Alii vero ad excusandas excusationes in peccatis impudenter affirmant, illas duntaxat usuras restituendas, quae sunt post interdictum nostrum receptae, nec aliquos ad solvendas usuras, quas ante interdictum nostrum receperant, debere compelli. Super his fraternitati tuae taliter respondemus, quod, sive ante sive post interdictum nostrum usuras extorserint, cogendi sunt per poenam, quam statuimus in concilio, eas his, a quibus extorserunt, vel eorum heredibus restituere, vel, his non superstitibus, pauperibus erogare; dummodo in facultatibus habeant, unde ipsis possint eas restituere, quum iuxta verbum B. Augustini non remittatur peccatum, nisi restituatur ablatum.

When you, as you assert, have ordered that manifest usurers, namely those who have deceased in that sin, according to our decree, which was lately promulgated in the council, be deprived of the communion of the altar and of ecclesiastical burial, until they restore what they had so perversely received: some of them say that their resources are not sufficient to pay their received usuries. Others indeed promise, [themselves] to return the portions of usuries which they have at hand; but they confess that they cannot restore other usuries which they had extorted, when from these possessions were purchased and handed over to their sons or parents. Others indeed to excuse excuses in sins impudently affirm that only those usuries are to be restored which were received after our interdict, and that none ought to be compelled to pay usuries which they had received before our interdict. Concerning these matters we thus respond to your fraternity, that, whether before or after our interdict they have extorted usuries, they must be forced, by the penalty which we have established in the council, to restore them to those from whom they extorted them, or to their heirs, or, these not surviving, to distribute to the poor; provided that they have within their resources whence they can restore them to them, since, according to the word of Blessed Augustine, sin is not remitted unless what was taken away is restored.

Illi autem, qui non habent in facultatibus, unde usuras valeant restituere, non debent ulla poena mulctari, quum eos nota paupertatis evidenter excuset. Possessiones vero, quae de usuris comparatae sunt, debent vendi, et ipsarum pretia his, a quibus usurae sunt extortae, restitui, ut sic non solum a poena illa, sed etiam a peccato possint, quod per usurarum extorsionem incurrerant, liberarI. CAP.

Those, however, who do not have in their faculties whence they might be able to restitute the usuries, ought not to be mulcted with any penalty, since the mark of poverty clearly excuses them. The possessions, however, which have been acquired from usuries ought to be sold, and their prices restituted to those from whom the usuries were extorted, so that thus they may be able to be freed not only from that penalty, but also from the sin which they had incurred through the extortion of usuries. CHAPTER.

VI. Vendens rem plus, quam valeat, quia solutionem differt, peccat, nisi dubium sit, an tempore solutionis erit valor rei variatus, et venditor non erat venditurus tempore, quo vendidit. H. d. secundum communem intellectum.

6. Selling a thing for more than it is worth, because he defers the payment, sins, unless it is doubtful whether at the time of payment the value of the thing will have varied, and the seller was not about to sell at the time when he sold. H. d. according to the common understanding.

Idem Genuensi Archiepiscopo.

The same to the Archbishop of Genoa.

In civitate tua dicis saepe contingere, quod, quum quidam piper, seu cinamomum, seu alias merces comparant, quae tunc ultra quinque libras non valent, et promittunt per publicum instrumentum, se illis, a quibus illas nerces accipiunt, sex libras statuto termino soluturos. Licet autem contractus huiusmodi ex tali forma non possit censeri nomine usurarum, nihilominus tamen venditores peccatum incurrunt, nisi dubium sit, merces illas plus minusve solutionis tempore valituras. Et ideo cives tui saluti suae bene consulerent, si a tali contractu cessarent, quum cogitationes hominum omnipotenti Deo nequeant occultarI.

In your city you say it often happens that, when certain persons buy pepper, or cinnamon, or other wares, which at that time are not worth beyond five pounds, they promise by a public instrument that they will pay six pounds at a fixed term to those from whom they receive those goods. Although a contract of this kind, from such a form, cannot be judged by the name of usuries, nonetheless the sellers incur sin, unless it be doubtful whether those wares will be worth more or less at the time of payment. And therefore your citizens would do well to consult their own salvation if they would cease from such a contract, since the thoughts of men cannot be concealed from Almighty God.

CAP. VII. Usurarius monitus, non desistens, si clericus est, ab officio et beneficio suspenditur; si laicus, excommunicatur.

CHAPTER 7. The usurer, having been admonished, if he does not desist, if he is a cleric, is suspended from office and benefice; if a layman, he is excommunicated.

Idem.

The same.

Praeterea parochianis tuis usuras recipere omnibus modis interdicas, quia usurarum crimen utriusque testamenti pagina detestatur. Qui si monitis vestris parere contempserint, si clerici sint, eos ab officio beneficioque suspendas; si [vero] laici fuerint, usque ad dignam satisfactionem ipsos vinculo excommunicationis adstringas.

Furthermore you should interdict your parishioners from receiving usury by every means, because the page of both Testaments detests the crime of usuries. If they scorn to obey your admonitions, if they are clerics, suspend them from office and benefice; if [indeed] they are laymen, bind them with the bond of excommunication until worthy satisfaction.

CAP. VIII. Fructus rei pignoratae computari debent in sortem, et excipit unum casum.

CHAPTER 8. The fruits of the thing given in pledge ought to be computed into the principal, and one case is excepted.

Idem Abbati et Fratribus S. LaurentiI. Conquestus est nobis C. clericus praesentium lator, quod, licet de quadam terra, quam pater suus vobis obligavit, sortem vestram deductis expensis receperitis, terram tamen ipsam non sine derogatione vestrae salutis, honestatis et famae nihilominus detinetis. Inde est, quod Discretioni vestrae per apostolica scripta praecipiendo mandamus, quatenus, si terram ipsam titulo pignoris detinetis, et de fructibus eius sortem vestram recepistis, praedictam terram clerico memorato dilatione et appellatione cessante reddatis, et in pace et quiete dimittatis, nisi forte terra ipsa de feudo sit monasterii vestrI.

Likewise to the Abbot and Brothers of St. Lawrence. C., a cleric, the bearer of these presents, has made complaint to us that, although concerning a certain land which his father pledged to you, you have received your principal, with the expenses deducted, nevertheless you detain the land itself, not without a derogation of your salvation, honor, and good name. Wherefore to your Discretion we by apostolic writings, by way of precept, command, to the extent that, if you hold that land by title of pledge, and from its fruits you have received your principal, you restore the aforesaid land to the aforesaid cleric, with delay and appeal ceasing, and dismiss it in peace and quiet, unless perhaps the land itself is of the fief of your monastery.

CAP. IX. Heres, usurarii filius vel extraneus, usuras, extortas per defunctum, restituere compellitur.

CHAPTER 9. The heir, whether the son of a usurer or a stranger, is compelled to restore the usury extorted by the deceased.

Idem Episcopo Placentino.

The same to the Bishop of Piacenza.

Tua nos duxit fraternitas consulendos, quid sit de usurariorum filiis observandum, qui eis, in crimine usurarum defunctis, succedunt, aut de extraneis, ad quos bona usurariorum asseris devoluta. Tuae igitur quaestioni literis praesentibus respondemus, quod filii ad restituendas usuras ea sunt districtione cogendi, qua parentes sui, si viverent, cogerentur. Id ipsum etiam contra heredes extraneos credimus exercendum.

Your brotherhood has brought before us for consultation what is to be observed concerning the sons of usurers, who succeed to them when they have died in the crime of usury, or concerning outsiders, to whom you assert the goods of the usurers have devolved. Therefore, to your question we answer by these present letters, that the sons are to be compelled by the same distraint to restore the usury as their parents, if they were living, would be compelled. We believe that this same is to be enforced also against extraneous heirs.

CAP. X. Mutuans ea mente, ut ultra sortem aliquid recipiat, tenetur in foro animae ad illud restituendum, si ex hoc aliquid consecutus est. Idem in non dante parabolam iuramenti, nisi aliquid inde recipiat.

CHAPTER 10. Lending with the intention of receiving something beyond the principal, he is held in the forum of the soul to make restitution of that, if he has obtained anything from this. The same in the case of one who does not give the pledge of an oath, unless he receives something from it.

Et idem in vendente rem plus, quam valeat, quia differt solutionem.

And the same holds for one selling a thing for more than it is worth, because he defers the payment.

Urbanus III. Consuluit nos tua devotio, in quo sacerdotalis officii sollicitudinem commendamus, an ille in iudicio animarum quasi usurarius debeat iudicari, qui non alias mutuo traditurus, eo proposito mutuam pecuniam credit, ut, licet omni conventione cessante, plus tamen sorte recipiat; et utrum eodem reatu criminis involvatur, qui, ut vulgo dicitur, non aliter parabolam iuramenti concedit, donec, quamvis sine exactione, emolumentum aliquod inde percipiat; et an negotiator poena consimili debeat condemnari, qui merces suas longe maiori pretio distrahit, si ad solutionem faciendam prolixioris temporis dilatio prorogetur, quam si ei in continenti pretium persolvatur. Verum quia, quid in his casibus tenendum sit, ex evangelio Lucae manifeste cognoscitur, in quo dicitur: "Date mutuum, nihil inde sperantes:" huiusmodi homines pro intentione lucri, quam habent, quum omnis usura et superabundantia prohibeatur in lege, iudicandi sunt male agere, et ad ea, quae taliter sunt accepta, restituenda, in animarum iudicio efficaciter inducendI.

Urban III. Your devotion has consulted us, in which we commend the solicitude of the sacerdotal office, whether he ought to be judged in the judgment of souls as a kind of usurer who, being otherwise not about to hand over on loan, lends money with this purpose: that, although every compact ceases, nevertheless he may receive more than the principal; and whether he is involved in the same charge of crime who, as it is commonly said, does not otherwise grant the formula of an oath until, albeit without exaction, he receives some emolument therefrom; and whether a negotiator ought to be condemned to a similar penalty who sells his wares at a far higher price, if for making payment a delay of more protracted time is granted, than if the price were paid him on the spot. But since what is to be held in these cases is plainly known from the Gospel of Luke, in which it is said: "Lend, expecting nothing therefrom:" men of this sort, for the intention of profit which they have—since all usury and superabundance is prohibited in the law—are to be judged to act ill, and to be effectively induced, in the judgment of souls, to restore the things that have been received in such a manner.

CAP. XI. Manifestus usurarius, appellans ad subterfugiendum restitutionem, audiendus non est.

CHAPTER 11. A manifest usurer, appealing to evade restitution, is not to be heard.

Innocentius III. Praelatis in regno Franciae constitutis.

Innocent III. To the prelates established in the kingdom of France.

Quam perniciosum sit vitium usurarum, discretionem vestram non credimus ignorare, quum praeter constitutiones canonicas, quae in earum odium emanarunt, per Prophetam detur intelligi, eos, qui suam dant pecuniam ad usuram, a tabernaculo Domini repellendos, et tam in novo quam in veteri testamento prohibitae sint usurae, quum ipsa veritas praecipiat: "Mutuum date, nihil inde sperantes," et per Prophetam dicatur: "Usuram et omnem superabundantiam non accipias." Inde est, quod universitati vestrae per apostolica scripta Mandamus, quatenus manifestos usurarios, eos maxime, quos usuris publice renunciasse constiterit, quum aliquis eos convenerit de usuris, nullius permittatis appellationis subterfugio se tueri. [Dat. Lat.

How pernicious the vice of usuries is, we do not believe your discernment to be unaware, since, besides the canonical constitutions which have issued in hatred of them, it is given to be understood through the Prophet that those who give their money at usury are to be repelled from the tabernacle of the Lord, and both in the New and in the Old Testament usuries are prohibited, since Truth Himself commands: "Give a loan, hoping for nothing from it," and it is said through the Prophet: "Do not take usury and any superabundance." Therefore it is that to your whole body by apostolic writings We Command, that you allow not manifest usurers, those especially whom it shall have been established to have been publicly denounced for usuries, when someone brings an action against them about usuries, to protect themselves by the subterfuge of any appeal. [Given at Lat.

V. Kal. Nov. 1198.]

October 28. 1198.]

CAP. XII. Per subtractionem communionis Christianorum et per principes saeculares cogendi sunt Iudaei ad usuras restituendas.

CHAPTER 12. By the withdrawal of the communion of Christians and by secular princes, the Jews are to be compelled to restore usuries.

Idem Narbonensi Archiepiscopo.

The same to the Archbishop of Narbonne.

Post miserabilem (Et infra:) [Si qui vero proficiscentium illuc ad praestandas usuras iuramento tenetur adstricti, vos, fratres archiepiscopi et episcopi, per vestras dioeceses creditores eorum sublato appellationis obstaculo eadem districtione cogatis, ut eos a sacramento penitus absolventes, ab usurarum ulterius exactione desistant. Quod si quisquam creditorum eos ad solutionem coegerit usurarum, eum ad restitutionem earum sublato appellationis obstaculo districtione simili compellatis.] Iudaeos [vero] ad remittendas Christianis usuras per vos, filii principes et potestates compelli praecipimus saeculares. Et, donec eis remiserint, ab universis Christi fidelibus tam in mercimoniis quam in aliis per excommunicationis sententiam eis iubemus communionem omnimodam denegari.

After Miserabilem (And below:) [But if any indeed of those setting out thither to render usuries are held bound by oath, you, brothers archbishops and bishops, through your dioceses, compel their creditors, with the obstacle of appeal removed, by the same distriction, so that, utterly absolving them from the oath, they desist from the further exaction of usuries. But if any of the creditors has compelled them to the payment of usuries, you shall compel him to the restitution of them, with the obstacle of appeal removed, by a similar distriction.] the Jews [indeed] we command to be compelled by you, sons, the secular princes and powers, to remit the usuries to Christians. And, until they shall have remitted them, we order that from all the faithful of Christ, both in merchandises and in other matters, all manner of communion be denied to them by the sentence of excommunication.

[Ab hoc igitur opere nullus omnino se subtrahat etc. Dat. Reate XVIII.

[Therefore let no one at all withdraw himself from this work, etc. Given at Reate 18.

Kal. Sept. 1198.]

Kalends of September 1198.]

CAP. XIII. Non obstante iuramento de non repetendis usuris, per debitorem praestito, potest iudex ex officio suo usurarium ad restituendas usuras compellere.

CHAPTER 13. Notwithstanding the oath about not reclaiming usury, furnished by the debtor, the judge, by virtue of his office, can compel the usurer to restore the usury.

Idem Mutinensi Episcopo.

The same, to the Bishop of Modena.

Tuas dudum recepimus quaestiones, quod quidam usurarii tuae dioecesis eos, quibus dant pecuniam ad usuram, praestare faciunt iuramentum, quod usuras non repetant, et super his, quas solverint, nullam moveant quaestionem. Nos igitur inquisitioni tuae taliter respondemus, ut usurarios ipsos monitione praemissa per censuram ecclesiasticam appellatione remota compellas, ante usurarum solutionem ab earum exactione desistere, vel restituere ipsas, postquam fuerint persolutae, ne de dolo et fraude suo contingat eos commodum reportare, qui ad hoc praestari faciunt iuramentum, quod super usuris non valeant molestari.

We received your questions some time ago, that certain usurers of your diocese make those to whom they give money at usury furnish an oath, that they will not seek to recover the usuries, and that concerning those which they have paid they will raise no question. We therefore respond thus to your inquiry, that you compel the usurers themselves—monition having been premised—through ecclesiastical censure, appeal removed, to desist from the exaction of them before the payment of the usuries, or to restore them after they have been paid, lest from their own deceit and fraud it befall them to carry off a benefit, who cause an oath to be furnished to this effect, that they may not be able to be molested concerning usuries.

CAP. XIV. Non auditur usurarius repetens usurus, nisi prius restituat extortas.

CHAPTER 14. A usurer seeking to recover usuries is not heard, unless he first restores what was extorted.

Idem.

The same.

Quia [igitur] frustra legis auxilium invocat qui committit in legem: statuimus, ut, si quis usurarius a nobis literas impetraverit super restituendis usuris, vel fructibus computandis in sortem, nisi prius ipse restituerit usuras, quas ab aliis noscitur recepisse, auctoritate literarum ipsarum nullatenus audiatur. [Dat. Romae V. Kal.

Because [therefore] he who commits against the law invokes the aid of the law in vain: we decree that, if any usurer shall have obtained letters from us concerning the restoring of usuries, or the fruits to be computed into the principal, unless he shall first himself have restored the usuries which he is known to have received from others, he shall in no way be heard by the authority of those very letters. [Given at Rome, 5 Kal.

Ian. 1205.]

Jan. 1205.]

CAP. XV. Convictus de usuraria pravitate per formam et alia argumenta, potest manifestari usurarius, et tanquam manifestus usurarius compesci secundum dispositionem Lateranensis conciliI. Idem Altissiodorensi Episcopo.

CHAPTER 15. Convicted of usurious depravity by form and other arguments, a usurer can be made manifest, and, as a manifest usurer, be restrained according to the disposition of the Lateran Council. The same to the Bishop of Auxerre.

Quum in dioecesi tua sint quam plurimi usurarii, de quibus minime dubitatur, quin sint usurarii manifesti, contra quos propter timorem principum et potentum, qui tuentur eosdem, nullus accusator apparet, nec iidem sunt per sententiam condemnati, qualiter procedere valeas contra ipsos, oraculum duxisti sedis apostolicae requirendum. Nos autem Fraternitati tuae taliter respondemus, quod, licet contra eos non appareat accusator, si tamen aliis argumentis illos constiterit esse usurarios manifestos, in eos poenam in Lateranensi concilio contra usurarios editam libere poteris exercere. [Dat.

When in your diocese there are very many usurers, about whom it is not at all doubted that they are manifest usurers, against whom, on account of fear of princes and the powerful, who protect the same, no accuser appears, nor have the same been condemned by sentence, how you may be able to proceed against them, you have deemed that the oracle of the Apostolic See should be sought. But we reply thus to your Fraternity: that, although an accuser does not appear against them, yet if by other arguments it has been established that they are manifest usurers, you will be able freely to exercise against them the penalty issued in the Lateran Council against usurers. [Given.

Lat. XVII. Kal.

Lateran. 17. Kalends.

Iun. Ao. X. 1207.]

June. Year 10. 1207.]

CAP. XVI. Maritus, recipiens pignus pro dote promissa, non tenetur fructus in sortem computare.

CHAPTER 16. The husband, receiving a pledge for the promised dowry, is not bound to compute the fruits into the principal.

H. d. est casus singularis, et alibi non probatur.

This is a singular case, and elsewhere it is not proved.

Idem.

The same.

Salubriter (Et infra:) Sane generum ad fructus possessionem, quae sibi a socero sunt pro numerata dote pignori obligatae, computandos in sortem non credimus compellendum, quum frequenter dotis fructus non sufficiant ad onera matrimonii supportanda.

Wholesomely (And below:) Indeed, we do not believe the son-in-law should be compelled, as regards the possession of the fruits of those things which have been pledged to him by his father-in-law for the cash-paid dowry, to compute them into the principal, since frequently the fruits of the dowry do not suffice to support the burdens of matrimony.

CAP. XVII. Repetens usuras non auditur, nisi restituat extortas per se, vel per alium, a quocunque causam habeat.

CHAPTER 17. One seeking to recover usury is not heard, unless he restitute what was extorted by himself, or by another, from whomever he has the claim.

Idem Episcopo BononiensI. Michael laicus suam nobis querimoniam destinavit, quod M. et quidam alii Bononienses cives multa extorserunt ab eo, et a patre suo, cuius heres exstitit, nomine usurarum. (Et infra:) Attentius provisurus, ne auctoritate nostra in negotio procedas eodem, nisi dictus conquerens restituerit vel adhuc restituat, si quas aliquando ipse vel pater eius extorsit usuras.

The same to the Bishop of Bologna. Michael, a layman, has sent to us his complaint, that M. and certain other Bolognese citizens have extorted many things from him, and from his father, whose heir he became, under the name of usury. (And below:) To make more careful provision, that you do not proceed by our authority in the same matter, unless the said complainant has restored, or still restores, if he himself or his father at any time extorted any usuries.

CAP. XVIII. Etiam Iudaei compellendi sunt ad restituendas usuras extortas a Christianis, et ad solvendas decimas vel oblationes de eorum possessionibus.

CHAPTER 18. Even the Jews must be compelled to restore the usuries extorted from Christians, and to pay tithes or oblations from their possessions.

Idem in concilio generalI. Quanto amplius Christiana religio ab exactione compescitur usurarum, tanto gravius super his Iudaeorum perfidia insolesicit, ita, quod brevi tempore Christianorum exhauriunt facultates. Volentes igitur in hac parte prospicere Christianis, ne a Iudaeis immaniter aggraventur, synodali decreto statuimus, ut, si de cetero quocunque praetextu Iudaei a Christianis graves immoderatasve usuras extorserint, Christianorum eis participium subtrahatur, donec de immoderato gravamine satisfecerint competenter.

Likewise in the general council. The more the Christian religion is restrained from the exaction of usuries, the more gravely the perfidy of the Jews grows insolent in these matters, so that in a short time they exhaust the resources of Christians. Wishing therefore in this regard to look out for Christians, lest they be savagely burdened by Jews, by synodal decree we establish that, if henceforth under whatever pretext Jews shall have extorted grave or immoderate usuries from Christians, the participation of Christians with them is to be withdrawn, until they have adequately made satisfaction for the immoderate burden.

Unde Christiani, si opus fuerit, per censuram ecclesiasticam appellatione postposita compellantur ab eorum commerciis abstinere. Principibus autem iniungimus, ut propter hoc non sint Christianis infesti, sed potius a tanto gravamine studeant cohibere Iudaeos. Hac eadem poena Iudaeos decernimus compellendos ad satisfaciendum ecclesiis, pro decimis et oblationibus debitis, quas a Christianis de domibus et possessionibus aliis percipere consueverant, antequam ad Iudaeos quocunque titulo devenissent, ut sic ecclesiae conserventur indemnes.

Whence Christians, if need be, are to be compelled, appeal set aside, by ecclesiastical censure to abstain from their commerce. Moreover, we enjoin princes that on this account they be not hostile to Christians, but rather strive to restrain the Jews from so heavy a burden. By this same penalty we decree the Jews to be compelled to make satisfaction to the churches for tithes and due oblations, which they were accustomed to receive from Christians from houses and other possessions before they had come to the Jews under whatever title, that thus the churches may be preserved unharmed.

CAP. XIX. Usurarius est, qui a debitore recipit aliquid ultra sortem, etiamsi suscipiat in se periculum.

CHAPTER 19. A usurer is one who receives from the debtor anything beyond the principal, even if he undertakes risk upon himself.

H. d. primo. Non est usurarius emptor rei minus iusto pretio, si tunc verisimiliter dubitetur, an tempore solutionis plus vel minus sit res valitura. H. d. secundo.

H. d. first. The buyer of a thing at less than the just price is not a usurer, if at that time it is plausibly in doubt whether at the time of payment the thing will be worth more or less. H. d. second.

Propter dubium excusatur is, qui ex eo, quod differt solutionem pretii, vendit rem plus, quam valeat, si non erat eam alias venditurus. Hoc dicit tertio.

On account of doubt he is excused who, from the fact that he defers the payment of the price, sells a thing for more than it is worth, if he was not otherwise going to sell it. He says this third.

Gregorius IX. Fratri R.

Gregory 9. To Brother R.

Naviganti vel eunti ad nundinas certam mutuans pecuniae quantitatem, pro eo, quod suscipit in se periculum, recepturus aliquid ultra sortem, usurarius est censendus. Ille quoque, qui dat X. solidos, ut alio tempore totidem sibi grani, vini vel olei mensurae reddantur, quae licet tunc plus valeant, utrum plus vel minus solutionis tempore fuerint valiturae, verisimiliter dubitatur, non debet ex hoc usurarius reputari. Ratione huius dubii etiam excusatur, qui pannos, granum, vinum, oleum vel alias merces vendit, ut amplius, quam tunc valeant, in certo termino recipiat pro eisdem; si tamen ea tempore contractus non fuerat venditurus.

He who, lending a certain quantity of money to one sailing or going to the fairs, is to receive something beyond the principal on account of the fact that he takes the risk upon himself, is to be deemed a usurer. He also who gives 10. shillings, so that at another time as many measures of grain, wine, or oil be returned to him, which, although they may then be worth more, since it is reasonably doubtful whether at the time of payment they will have been worth more or less, ought not on this account to be reckoned a usurer. By reason of this doubt, he too is excused who sells cloths, grain, wine, oil, or other wares, so that at a fixed term he may receive for the same more than they are then worth; provided, however, that at the time of the contract he was not otherwise going to sell them.

TITULUS XX. DE CRIMINE FALSI.

TITLE 20. ON THE CRIME OF FORGERY.

CAP. I. Testis falsidicus tres laedit, Deum, iudicem et partem, et falsus est non solum, qui mendacium dicit, sed etiam, qui veritatem occultat.

CHAPTER 1. A false witness harms three: God, the judge, and the party; and he is false not only who speaks a lie, but also who conceals the truth.

Augustinus.

Augustine.

Falsidicus testis tribus personis est obnoxius, primum Deo, cuius praesentiam contemnit; deinde iudici, quem mentiendo fallit; postremo innocenti, quam falso testimonio laedit. Uterque reus est, et qui veritatem occultat, et qui mendacium dicit, quia et ille prodesse non vult, et iste nocere desiderat.

A false-witness is answerable to three persons: first to God, whose presence he contemns; then to the judge, whom he deceives by lying; lastly to the innocent, whom he injures by false testimony. Each is guilty, both he who conceals the truth and he who speaks a lie, because the former is unwilling to be of use, and the latter desires to harm.

CAP. II. Sententia, lata per falsas literas, non debet exsecutioni mandarI. Lucius III.

CHAPTER 2. A sentence, delivered through false letters, ought not to be committed to execution. Lucius 3.

Vigoriensi Episcopo.

To the Bishop of Worcester.

Super eo vero, quod sententiam auctoritate literarum falsarum latam noluisti exsecutioni mandare, tuam plurimum prudentiam commendamus, mandantes, ut quoties aliqua scripta sub nomine nostro destinata redarguenda videiris falsitatis, nullam eis adhibeas fidem, et quod per ipsas mandatum fuerit non observes, sed eum, qui praesentaverit, retineri facias diligenter.

Concerning this indeed, that you did not wish to commit to execution a sentence delivered by authority of false letters, we very much commend your prudence, mandating that, whenever you perceive any writings dispatched under our name to be refuted for falsity, you attach no credence to them, and do not observe what may have been mandated through them, but cause the one who has presented them to be carefully detained.

CAP. III. Clericus, falsans sigillum principis, deponitur.

CHAPTER 3. A cleric, falsifying the prince’s seal, is deposed.

Item ei character inprimitur, et in exsilium mittitur.

Likewise, a brand-mark is imprinted upon him, and he is sent into exile.

Urbanus III. Ad audientiam nostram te significante pervenit, quod, quum quosdam per versos clericos, qui falsaverant sigillum carissimi in Christo filii nostri Philippi regis illustris Francorum, carcerali custodiat mancipaveris, quid faciendum sit tibi de ipsis, a sede apostolica duxisti consilium inquirendum. Unde nos Fraternitati tuae de fratrum nostrorum consilio taliter respondemus, ut eis nec membram auferri, nec poenam infligi facias corporalem, per quam periculum mortis possint incurrere; sed eis prius a suis propriis ordinibus degradatis, in signum maleficii characterem aliquem imprimi facias, quo inter alios cognoscantur, et provinciam ipsam eos abiurare compellens, abire permittas.

Urban 3. To our hearing, with you making report, it has come, that, when certain perverse clerics, who had falsified the seal of our dearest in Christ son Philip, the illustrious king of the Franks, you had consigned to carceral custody, what ought to be done by you concerning them, you have deemed that counsel should be sought from the apostolic see. Wherefore we to your Fraternity, by the counsel of our brothers, thus respond, that from them neither a limb be taken away, nor should you cause a bodily punishment to be inflicted, through which they might be able to incur the danger of death; but with them first degraded from their proper orders, you should cause some mark to be imprinted as a sign of the malefice, by which they may be recognized among others, and, compelling them to abjure that province itself, you should permit them to depart.

CAP. IV. Exsistens in curia literas apostolicas non recipiat, nisi de manibus Papae, vel officialium ab ipso deputatorum; personae tamen solennes per nuncios recipere poterunt, de manibus tamen praedictorum. Contra faciens, si laicus est, excommunicationi subiacet; si clericus, ab officio et beneficio deponitur.

CHAPTER 4. Whoever is present in the curia shall not receive apostolic letters, unless from the hands of the Pope, or of officials deputed by him; nevertheless, solemn persons will be able to receive (them) through nuncios, yet from the hands of the aforesaid. He who does the contrary, if he is a layman, is subject to excommunication; if he is a cleric, he is deposed from office and benefice.

Hoc dicit usque ad § Adiicientes. - § 1. Per excommunicationis poenam providet contra non resignantes, nec destruentes literas falsas infra XX. dies; et absolutio Papae reservatur, et contra factum non tenet. H. d. Abbas.

This says up to § Adiicientes. - § 1. By the penalty of excommunication it provides against those not surrendering, nor destroying the false letters within 20. days; and absolution is reserved to the Pope, and it does not hold against the deed done. Here the Abbot says.

Innocentius III. Dura saepe mandata [et institutiones interdum iniquas a sede apostolica emanare multi arguunt et mirantur, et in hoc ei culpam imponunt, in quo sinceritas eius culpae prorsus ignara per innocentiam excusatur. Nos etenim circa maiora negotia frequentius occupati, et curam universorum ex officio nostro gerentes, per quod sumus omnibus debitores, quum omnibus apud nos instantibus in continenti satisfacere non possimus, quidam eo, quod a iustitiae semita aberrantes aut ultra, quam permittit honestas, suae petitionis licentiam extendentes, exaudiri non possunt, in motum propriae voluntatis irrumpunt, et ad sua ingenia falsitatis et artes perditionis cum animi exquisita malitia recurrentes, per falsae astutiam speciei candorem puritatis apostolicae denigrare ac depravare nituntur.

Innocent III. Harsh mandates often [and sometimes iniquitous institutions to emanate from the apostolic see many allege and marvel at, and in this they lay blame upon it, in that matter in which its sincerity, wholly ignorant of blame, is excused by innocence. For we, more frequently occupied about greater affairs, and bearing the care of all from our office, whereby we are debtors to all, since we cannot at once satisfy all who press upon us, certain persons, because, having strayed from the path of justice or, beyond what propriety permits, extending the license of their petition, they cannot be heard, burst into the motion of their own will, and, returning to their contrivances of falsity and the arts of perdition with exquisitely wrought malice of mind, through the cunning of a false appearance strive to denigrate and deprave the whiteness of apostolic purity.

Ex cuius falsitatis ingenio quot et quanta mala proveniant, quum per eam et innocentes quandoque damnentur, et rei ab obiectis criminibus absolvantur, nec non et apostolicae sedis laedatur auctoritas, ipsa rei evidens malitia protestatur. Licet autem huiusmodi falsitas aliquamdiu possit cum operibus tenebrarum abscondi, tamen, quia per eam beatis Apostolis speciatim infertur iniuria, ille, a quo in persona eorum Romana ecclesia auctoritatem super ecclesiis universis accepit, unde et bulla nostra, per quam totius negotia Christianitatis aguntur, capitum ipsorum charactere praesignatur, perniciem tanti sceleris non patitur in tantum praeiudicium eorum diutius occultari.] Accidit enim nuper in Urbe, quod quidam, falsitatis astutiam perniciosius exercentes, in suis fuere iniquitatibus deprehensi, ita, quod bullas tam sub nomine nostro, quam bonae memoriae Coelestini Papae praedecessoris nostri, quas falso confinxerant, et quam plures literas bullis signatas invenerimus apud eos, [ipsosque captos adhuc in carcere detinemus.] Nos autem, semper honori Romanae ecclesiae et utilitati omnium paterna volentes sollicitudine providere, de communi fratrum nostrorum consilio Statuimus, et sub excommunicationis poena et suspensionis ordinis et beneficii districtius inhibemus, ne quis apud sedem apostolicam de cetero literas nostras nisi a nobis, vel de manibus illorum recipiat, qui de mandato nostro ad illud sunt officium deputati. Si vero persona tantae auctoritatis exstiterit, ut ipsam deceat per nuncium literas nostras recipere, nuncium ipsum ad cancellariam nostram vel ad nos ipsos mittat idoneum, per quem literas apostolicas iuxta formam praescriptam recipiat.

From the contrivance of which falsity how many and how great evils arise, since through it both innocents are sometimes condemned, and the guilty are absolved from the crimes objected, and likewise the authority of the apostolic see is harmed, the evident malice of the matter itself bears witness. And although falsity of this kind can for some time be hidden with the works of darkness, nevertheless, because by it injury is inflicted especially upon the blessed Apostles, He, from whom in their person the Roman Church received authority over all the churches, whence also our bull, through which the affairs of all Christendom are transacted, is pre-signed with the character of their heads, does not permit the ruin of so great a crime to be longer concealed to their so great prejudice.] For it happened recently in the City, that certain men, exercising the shrewdness of falsity more perniciously, were caught in their iniquities, such that bulls both under our name and that of our predecessor of good memory, Pope Celestine, which they had forged falsely, and very many letters sealed with bulls we found in their possession, [and we, having captured them, still detain them in prison.] We, however, always wishing with fatherly solicitude to provide for the honor of the Roman Church and the utility of all, by the common counsel of our brethren, We have decreed, and we more strictly forbid under penalty of excommunication and of suspension of order and benefice, that no one at the apostolic see henceforth receive our letters except from us, or from the hands of those who by our mandate are deputed to that office. But if a person of such authority should exist that it befit him to receive our letters through a messenger, let him send the messenger himself, suitable, to our chancery or to ourselves, through whom he may receive the apostolic letters according to the prescribed form.

Si quis autem in hac parte mandati nostri transgressor exstiterit, si laicus fuerit, excommunicationi subiaceat; si clericus, officii et beneficii sui suspensione damnetur. [Verum quia, sicut a falsariis ipsis accepimus tam ad partes vestras, quam ad ceteras regiones per literas transmissas ab eis suae iniquitatis falsitas multipliciter est diffusa, fraternitati vestrae per apostolica scripta mandamus et districte praecipimus, quatenus provinciale concilium evocetis, in quo solenniter et generaliter statuatis, ut per singulas parochias publice proponatur, quod, si quis a sede apostolica literas impetraverit, quarum tenor possit esse suspectus, et eis uti voluerit, ut statutam poenam evadat, primo fiat collatio de falsa bulla cum vera, et si eam invenerit falsitate notandam, episcopo dioecesano, abbati vel archidiacono loci easdem literas non differat praesentare, qui veritate comperta illum, qui tales literas reportavit, si laicus fuerit, excommunicationi subiiciat; si clericus, eum ab officio beneficioque suspendat.] § 1. Ad haec Adiicientes statuimus, ut generalem excommunicationis sententiam promulgetis, quam per singulas parochias faciatis frequentius innovari, quod, si quis falsas literas se habere cognoscit, infra viginti dies literas illas aut destruat, aut resignet, si poenam excommunicationis voluerit evadere; quam, nisi forsan in mortis articulo, sine speciali mandato nostro a quoquam nolumus relaxari. Nec, etiamsi praesumpta fuerit contra hoc absolutio, quicquam habeat firmitatis, ne forte post tempora nostra falsitas interim occultata cuiquam valeat praeiudicium generare. [Ceterum etc.

But if anyone should prove a transgressor in this part of our mandate, if he be a layman, let him be subject to excommunication; if a cleric, let him be condemned by the suspension of his office and his benefice. [But indeed, because, as we have learned from the falsifiers themselves, both to your regions and to the other areas, by letters sent by them, the falsity of their iniquity has been diffusely spread in many ways, we by apostolic writings command your fraternity and strictly enjoin that you convoke a provincial council, in which you shall solemnly and generally establish that it be publicly proposed through each parish, that, if anyone shall have obtained letters from the apostolic see, the tenor of which can be suspect, and shall have wished to use them in order to evade the penalty that has been set, first a comparison be made of the false bulla with the true; and if it be found to be to be marked for falsity, let him not delay to present those same letters to the diocesan bishop, the abbot, or the archdeacon of the place, who, when the truth has been discovered, shall subject to excommunication the one who brought back such letters, if he be a layman; if a cleric, let him suspend him from office and benefice.] § 1. To these things Adding, we decree that you promulgate a general sentence of excommunication, which you shall cause to be more frequently renewed through each parish; namely, that, if anyone knows himself to have false letters, within twenty days he shall either destroy those letters, or resign them, if he wishes to evade the penalty of excommunication; which we are unwilling to be relaxed by anyone, unless perchance at the point of death, without our special mandate. Nor, even if an absolution should be presumed against this, shall it have any firmness, lest perhaps after our time falsity, meanwhile concealed, might be able to generate prejudice to anyone. [Moreover, etc.

Dat. Romae ap. S. Petr. XIV.

Given at Rome at St. Peter's, 14.

Kal. Iun. Pont.

June 1. Pontificate.

nostr. Ao. I. 1198.]

of our year of the Incarnation 1198.]

CAP. V. Ponit novem modos falsandi literas papales.

CHAPTER 5. He sets forth nine modes of falsifying papal letters.

Idem Archiepiscopo et Canonicis Mediolanensibus.

The same to the Archbishop and the Canons of Milan.

Licet ad regimen apostolicae sedis, quae dante Domino universarum ecclesiarum mater est et magistra, insufficientes nos vita et scientia reputemus, quantum tamen nobis Dominus in sua miseratione concesserit, ab his proposuimus abstinere, per quae nobis possit merito derogari; quanquam ex infirmitatis humanae defectu non sic formam perfectionis semper et in omnibus imitari possimus, quin, aliquid aliquando in nostris subrepat operibus, quod minus circumspectae providentiae valeat imputari; quod tamen non ex industria vel scientia certa, sed interdum ex ignorantia vel nimia occupatione contingit. [Significastis siquidem nobis per literas vestras, quod, quum quaedam vobis fuissent literae praesentatae, per quas vobis districte praecipere videbamur, ut I. de Cimilian. clericum ecclesiae vestrae in canonicum reciperetis et fratrem, nec aliquem alium in canonicum vocaretis, donec ipse praebendae beneficium plenarie fuisset adeptus, earum tenore diligenter inspecto vix eas credidistis de nostra conscientia processisse, vel, si etiam processerunt, per nimiam fuisse importunitatem obtentas.] Ceterum quum easdem literas, sicut viri providi et discreti ad nostram remisissetis praesentiam, ut ex earum inspectione plenius nosceremus, utrum ex nostra conscientia processissent, plus in eis invenimus, quam vestra fuisset discretio suspicata. Nam licet in stilo dictaminis et forma scripturae aliquantulum coeperimus dubitare, bullam tamen veram invenimus, quod primum nos in vehementem admirationem induxit, quum literas ipsas sciremus de nostra conscientia nullatenus emanasse.

Although for the governance of the apostolic see, which, the Lord granting, is the mother and teacher of all the churches, we deem ourselves insufficient in life and knowledge, yet, inasmuch as the Lord in His mercy has granted to us, we have purposed to abstain from those things through which it might deservedly be derogated from us; although, from the defect of human infirmity, we cannot thus always and in all things imitate the form of perfection, but that something may at some time creep into our works which can be imputed to a less circumspect providence; which, however, happens not from set purpose or certain knowledge, but sometimes from ignorance or excessive occupation. [For you did signify to us through your letters that, when certain letters had been presented to you by which we seemed strictly to command you to receive I. de Cimilian., a cleric of your church, as a canon and brother, and to call no other into the canonry until he had fully obtained the benefice of the prebend, upon carefully inspecting their tenor you scarcely believed that they had proceeded from our conscience, or, if they did indeed proceed, that they had been obtained by excessive importunity.] Moreover, when you, as prudent and discreet men, had sent those same letters back to our presence, that from their inspection we might know more fully whether they had proceeded from our conscience, we found in them more than your discretion had suspected. For although in the style of dictamen and the form of the writing we began to doubt somewhat, nevertheless we found the bulla to be genuine, which first brought us into vehement astonishment, since we knew that the letters themselves had by no means issued from our conscience.

Bullam igitur hinc inde diligentius intuentes, in superiori parte, quae filo adhaeret, eam aliquantulum tumentem reperimus. Et quum filum ex parte tumenti sine violentia qualibet aliquantulum attrahi fecissemus, bulla in filo altero remanente, filum ex parte illa fuit ab ipsa sine qualibet difficultate avulsum, in cuius summitate adhuc etiam incisionis indicium apparebat. Per quod liquido deprehendimus, bullam ipsam ex aliis literis extractam fuisse, ac illis per vitium falsitatis insertam, sicut ex literis ipsis plenius agnoscetis, quas ad maiorem certitudinem vobis duximus remittendas. [Quum igitur tantus excessus relinqui non debeat aliquatenus impunitus, discretioni vestrae per apostolica scripta mandamus et districte praecipimus, quatenus dictum I., nisi infra XX. dies post harum susceptionem a vobis commonitus ad praesentiam nostram cum testimonio literarum vestrarum satisfacturus accesserit, extunc ab omni ecclesiastico beneficio et clericali officio, sublato cuiuslibet contradictionis et appellationis obstaculo, suspendatis, vel, si beneficio caret, anathematis eum sententia innodetis, quum ab hac culpa non de facili sit credendus immunis, quum nec per fratres, nec per consanguineos nostras nos, licet saepius rogatos, potuisset inducere, ut super hoc nostras vobis literas mitteremus.

Therefore, looking more carefully at the bull on both sides, in the upper part, which adheres to the thread, we found it somewhat swollen. And when we had caused the thread on the swollen side to be drawn a little without any violence, with the bull remaining on the other thread, the thread on that side was torn away from it without any difficulty, on the tip of which there still appeared a mark of an incision. Whereby we clearly detected that the bull itself had been extracted from other letters and inserted into these by the vice of falsification, as you will more fully recognize from the letters themselves, which we have deemed should be sent back to you for greater certainty. [Accordingly, since so great an excess ought by no means to be left in any way unpunished, we command your discretion by apostolic writings and strictly enjoin that the said I., unless within 20 days after the receipt of these, having been warned by you, he shall have come into our presence with the testimony of your letters to make satisfaction, then from that point you are to suspend him from every ecclesiastical benefice and clerical office, the obstacle of any contradiction and appeal being removed; or, if he lacks a benefice, bind him with the sentence of anathema, since he is not easily to be believed free from this fault, inasmuch as neither through brothers nor through kinsmen could he, though often entreated, have induced us to send our letters to you on this matter.]

Ex quo fraudem auctoris, etsi principalis falsarius ipse non fuerit, sufficienter agnoscere potuisset, praesertim quum eo tempore praesens fuisse dicatur, quo contra falsarios de communi fratrum consilio publice constituimus inter cetera, sub poena excommunicationis firmiter inhibentes, ne quis literas apostolicas nisi de manu nostra vel bullatoris nostri reciperet, illis duntaxat exceptis, quibus propter dignitatis excellentiam indulsimus, ut per nuncios fideles et notos id ipsum possent efficere.] Ut autem varietates huiusmodi falsitatis circa nostras literas, quas hactenus deprehendimus, vos ipsi de cetero deprehendere valeatis, eas vobis praesentibus literis duximus exprimendas. Prima species falsitatis haec est, ut falsa bulla falsis literis apponatur. Secunda, ut filum de vera bulla extrahatur ex toto, et per aliud filum immissum falsis literis inseratur. Tertia, ut filum ab ea parte, in qua charta plicatur, incisum, cum vera bulla falsis literis immittatur, sub eadem plicatura cum filo similis canapis restauratum.

From which he could sufficiently have recognized the author’s fraud, even if he himself were not the principal forger, especially since he is said to have been present at that time when we publicly established, among other things, against forgers by the common counsel of the brethren, firmly forbidding under pain of excommunication that no one receive apostolic letters except from our hand or from our bullator (sealer), with only those excepted to whom, on account of the excellence of their dignity, we have indulged that they might be able to effect the same through faithful and well-known messengers.] But so that you yourselves may be able henceforth to detect the varieties of this kind of falsity concerning our letters, which we have detected up to now, you yourselves hereafter may be able to detect, we have thought it right to set them out for you in the present letters. The first kind of falsity is this: that a false bulla is affixed to false letters. The second, that the cord from a true bulla is extracted entirely, and, another cord having been inserted, is inserted into false letters. The third, that the cord, cut on that side on which the parchment is folded, together with the true bulla is sent into false letters, restored under the same fold with a thread of similar hemp.

Quarta, quum a superiori parte bullae altera pars fili sub plumbo rescinditur, et per idem filum literis falsis inserta reducitur infra plumbum. Quinta, quum literis bullatis et redditis, in eis aliquid per rasuram tenuem immutatur. Sexta, quum scriptura literarum, quibus fuerat apposita vera bulla, cum aqua vel vino universaliter abolita seu deleta, eadem charta cum calce et aliis iuxta consuetum artificium dealbata de novo rescribitur.

Fourth, when from the upper part of the bulla the other part of the thread is cut under the lead, and through the same thread, inserted into the false letters, it is brought back under the lead. Fifth, when in bullated letters and when they have been returned, something in them is altered by a slight scraping. Sixth, when the writing of the letters, to which the true bulla had been affixed, having been universally abolished or deleted with water or wine, the same parchment, whitened with lime and with other things according to the customary art, is written anew.

Septima, quum chartae, cui fuerat apposita vera bulla, totaliter abolitae vel abrasae, alia subtilissima charta eiusdem quantitatis scripta cum tenacissimo glutino coniungitur. Eos etiam a crimine falsitatis non reputamus immunes, qui contra constitutionem nostram scienter literas nostras non de nostra vel bullatoris nostri manu recipiunt. Illos quoque, qui, accedentes ad bullam, falsas literas caute proiiciunt, ut de vera bulla cum aliis sigillentur.

Seventh, when to the charter, to which the true bulla had been affixed, having been wholly effaced or scraped, another most subtle sheet of the same size, written, is joined with most tenacious glue. We do not reckon as immune from the crime of falsity even those who, contrary to our constitution, knowingly receive letters ours not from our hand or that of our sealer, but from another. Likewise those who, approaching the bulla, cautiously slip in false letters, so that by the true bulla they may be sealed together with the others, are included.

Sed hae duae species falsitatis non possunt facile comprehendi, nisi vel in modo dictaminis, vel in forma scripturae, vel qualitate chartae falsitas cognoscatur. In ceteris autem diligens indagator falsitatem poterit diligentius intueri, vel in adiunctione filorum, vel in collatione bullae, vel motione vel obtusione, praesertim si bulla non sit aequalis, sed alicubi magis sit tumida, et alibi magis depressa. [Si vero etc. Dat.

But these two species of falsity cannot be easily comprehended, unless either in the mode of dictamen, or in the form of the writing, or by the quality of the parchment the falsity be recognized. In the rest, however, a diligent investigator will be able more diligently to scrutinize the falsity, either in the adjunction of the threads, or in the collation of the bulla, or in the motion or the obtusion, especially if the bulla not be equal, but in some places more be swollen, and elsewhere more depressed. [If indeed etc. Given.

Spoleti II. Non. Sept. 1198.]

At Spoleto, 3 Sept. 1198.]

CAP. VI. Falsae sunt literae papales, in quibus episcopus vocatur filius, vel inferior frater, vel uni scribitur in pluralI. Idem Attinacensi Episcopo.

CHAPTER 6. Papal letters are false in which a bishop is called son, or inferior brother, or it is written to one person in the plural. The same to the Bishop of Attinacum.

Quam gravi poenae subiaceant, [qui literas apostolicas falsare non timent, et veras a nobis impetratas literas occultantes, falsis uti literis non verentur, fraternitatem tuam credimus non latere.] Ad audientiam siquidem nostram ex literis carissimi in Christo filii nostri Wulcani Diocliae regis illustris, nec non et tenore literarum tuarum, quas dilecto filio Ioanni capellano nostro, apud Durachium direxisti, noveris pervenisse, quod quum Dominicus, quondam Suacensis episcopus, qui coram eodem capellano et dilecto filio S. subdiacono nostro, tunc in partibus illis gerentibus legationis officium, fuerat de homicidio accusatus, et in concilio apud Antivarum pontificalem resignaverat dignitatem, ad nostram olim praesentiam accessisset, a nobis rediens quasdam tibi literas praesentavit, [quas de verbo ad verbum in literis iam dicto capellano nostro ex parte tua directis perspeximus contineri,] quibus asserebat sibi a nobis pontificale officium restitutum. Tu vero, literis illis fidem adhibens, venerabilem fratrem nostrum, quem in Suacensem episcopum electum diceris canonice consecrasse, ab eadem ecclesia removisti, praefato Dominico occasione literarum falsarum in ipsa ecclesia restituto. Praefatus autem rex, sicut suis nobis literis intimavit, non credens, literas illas ex nostra conscientia emanasse, tam ipsum Dominicum quam praefatum episcopum nostro praecepit conspectui praesentari, humiliter petens rescripto apostolico edoceri, quicquid de ipso duceremus negotio statuendum. Nos vero literas, quae tibi sub nostro nomine praesentatae fuerunt, diligentius intuentes, in eis tam in continentia quam in dictamine manifeste deprehendimus falsitatem.

How grave a penalty they lie under, [who do not fear to falsify apostolic letters, and who, hiding the letters truly obtained from us, do not shrink from using false letters, we believe does not escape your brotherhood.] For to our hearing, indeed, from the letters of our dearest son in Christ, Wulcanus, illustrious king of Dioclea, and likewise by the tenor of your letters which you directed to our beloved son John, our chaplain, at Dyrrachium, you should know it has come, that when Dominicus, formerly bishop of Suacia, who before that same chaplain and our beloved son S., our subdeacon, then bearing in those parts the office of legation, had been accused of homicide, and in a council at Antivari had resigned the pontifical dignity, he had once come into our presence, and, returning from us, presented to you certain letters, [which we have perceived to be contained word for word in the letters directed by you to our already-said chaplain,] by which he asserted that the pontifical office had been restored to him by us. But you, giving credence to those letters, removed from that same church our venerable brother, whom you are said to have canonically consecrated as bishop of Suacia, the aforesaid Dominic being restored in that very church on the occasion of the false letters. The aforesaid king, however, as he intimated to us by his letters, not believing that those letters had issued from our knowledge, ordered both that same Dominic and the aforesaid bishop to be presented to our sight, humbly asking to be instructed by an apostolic rescript as to whatever we should deem ought to be settled concerning that very business. But we, looking more carefully at the letters which were presented to you under our name, discovered in them manifest falsity both in their content and in their diction.

Ac in hoc fuimus non modicum admirati, quia tu tales literas a nobis credideras emanasse, quum praesertim scire debeas, apostolicam sedem consuetudinem in suis literis hanc tenere, ut universos patriarchas, archiepiscopos et episcopos "fratres," ceteros autem, sive reges sint sive principes vel alios homines cuiuscunque ordinis, "filios" in nostris literis appellemus. Et quum uni tantum personae nostrae literae diriguntur, nunquam ei loquimur in plurali, ut "vos" sive "vester" et his similia in ipsis literis apponamus. In falsis autem literis, tibi praesentatis, in salutatione, "dilectus in Christo filius" vocabaris, quum in omnibus literis, quas aliquando tibi transmisimus, te videre potueris a nobis "fratrem venerabilem" appellatum.

And in this we were not a little amazed, because you had believed such letters to have emanated from us, when especially you ought to know that the apostolic see holds this custom in its letters: that we call all patriarchs, archbishops, and bishops “brothers,” but the others, whether they be kings or whether they be princes or other men of whatever order, “sons” in our letters. And when our letters are directed to only one person, we never speak to him in the plural, so that we would append “you” or “your” and the like in those letters. But in the false letters presented to you, in the salutation you were called “beloved son in Christ,” whereas in all the letters which we have ever sent to you, you could have seen yourself called by us “venerable brother.”

Propter quod sic te esse volumus in consimilibus circumspectum, ut per falsas literas denuo nequeas circumveniri vel falli, sed sic literas apostolicas studeas diligentius intueri tam in bulla, filo et charta, quam in stilo, quod veras pro falsis, vel falsas pro veris literis modo aliquo non admittas. [Scire namque etc. Dat.

Wherefore we wish you to be in like matters so circumspect, that you may not anew be circumvented or deceived by false letters, but thus to strive to inspect apostolic letters more diligently, both in the bulla, the cord, and the charter, and in the style, so that you may not in any way admit true letters as false, or false letters as true. [For you are to know etc. Given.

Lat. Non. Dec.

Lateran, on the Nones of December.

Pont. nostr. Ao. III. 1200.]

In the 3rd year of our pontificate. 1200.]

CAP. VII. Qui per se, vel per alios literas Papae falsant, excommunicati sunt cum suis fautoribus, et clerici officiis et beneficiis privati sunt, et degradandi et tradendi curiae saeculari, per quam laicus legitime punitur.

CHAPTER 7. Those who, by themselves or through others, falsify the letters of the Pope are excommunicated with their fautors, and clerics are deprived of offices and benefices, and are to be degraded and handed over to the secular court, by which a layman is lawfully punished.

Qui vero falsis literis utitur, si clerericus est, officio et beneficio privatur; si laicus, excommunicatus est. H. d.

But whoever uses false letters, if he is a cleric, is deprived of office and benefice; if a layman, he is excommunicated. On this matter.

Idem.

The same.

Ad falsariorum confundendam malitiam iam alia vice recolimus apostolicas literas destinasse, in quibus falsitatis modos, ne quis se possit per ignorantiam excusare, meminimus plenius distinxisse. Quia vero nonnunquam evenit, ut falsas literas exhibentes, postquam super his fuerint redarguti, ad excusationem suam dicant, se huiusmodi literas per alios impetrasse, De communi fratrum nostrorum consilio duximus statuendum, ut, qui literis nostris uti voluerint, eas primo diligenter examinent, quoniam, si falsis literis se usos dixerint ignoranter eorum sera poenitentia evitare nequibit poenas inferius annotatas. Nos enim omnes falsarios literarum nostrarum, qui per se vel per alios vitium falsitatis exercent, cum fautoribus et defensoribus suis anathematis vinculo decernimus innodatos, statuentes, ut clerici, qui falsarii fuerint deprehensi, omnibus officiis et beneficiis ecclesiasticis perpetuo sint privati, ita, quod, qui per se falsitatis vitium exercuerint, postquam per ecclesiasticum iudicem fuerint degradati, saeculari potestati tradantur secundum constitutiones legitimas puniendi, per quam et laici, qui fuerint de falsitate convicti, legitime puniantur.

To confound the malice of falsifiers we recall that already on another occasion we dispatched apostolic letters, in which we remember to have more fully distinguished the modes of falsity, lest anyone be able to excuse himself by ignorance. But since it sometimes happens that those exhibiting false letters, after they have been refuted on these matters, say in their excuse that they obtained letters of this kind through others, By the common counsel of our brothers we have deemed it to be established, that those who will wish to use our letters should first examine them diligently, since, if they shall say that they used false letters ignorantly, their late repentance will not be able to avoid the punishments noted below. For we decree that all falsifiers of our letters, who by themselves or by others exercise the vice of falsity, together with their abettors and defenders, are bound by the bond of anathema, establishing that clerics who shall have been discovered to be falsifiers be perpetually deprived of all ecclesiastical offices and benefices, in such wise that those who have exercised the vice of falsity by themselves, after they have been degraded by an ecclesiastical judge, be handed over to the secular power to be punished according to legitimate constitutions, by which also laymen who shall have been convicted of falsity are legitimately punished.

Qui vero sub nomine nostro literis falsis utuntur, si clerici fuerint, officiis et beneficiis ecclesiasticis spolientur; si laici, tamdiu maneant excommunicationi subiecti, donec satisfaciant competenter, ita tamen, ut in istis et in illis malitia gravius quam negligentia puniatur, quod et de his, qui falsas literas impetrant, statuimus observandum.

But those who under our name make use of false letters, if they are clerics, let them be despoiled of ecclesiastical offices and benefices; if laymen, let them remain subject to excommunication until they make competent satisfaction—yet in such a way that, in these and in those alike, malice is punished more gravely than negligence—which also we have decreed is to be observed concerning those who procure false letters.

CAP. VIII. Non praesumitur quis falsare literas de simplici iustitia, nec punitur, si, hoc comperto, destiterit illis utI.

CHAPTER 8. It is not presumed that anyone falsifies letters of simple justice, nor is he punished, if, this having been discovered, he has ceased to use them.

Idem.

The same.

Accedens [ad praesentiam nostram P. presbyter lator praesentium sua nobis insinuatione monstravit, quod, quum olim missus ab archipresbytero et clericis de Casali novo pro quibusdam causis, super quibus a te se fatebantur indebite praegravari, ad nostram praesentiam accessisset, nec posset pro eo, quod tunc temporis nos eramus infirmitate gravati, suas literas obtinere, moram apud sedem apostolicam faciendo post paucos dies contigit ipsum etiam infirmari. Dum autem esset in lecto aegritudinis constitutus, accessit ad eum quidam clericus de Casali novo, Azo nomine, qui tunc temporis morabatur in Urbe, et sub spe dilectionis et gratiae promisit ei se quas a nobis postulabat literas obtenturum; qui credidit verbo eius, et expensas tribuit, quas pro literis ipsis se expensurum praefatus clericus proponebat. Tandem ad eum quasdam commissionis literas ad venerabilem fratrem nostrum Tranensem archiepiscopum et dilectum filium abbatem de Coronata portavit, quas praedictus presbyter credens veras esse et de nostra conscientia emanasse, ad iudices detulit delegatos.

Drawing near [to our presence, P., presbyter, the bearer of the present letters, showed to us by his insinuation that, when once he had been sent by the archpresbyter and the clerics of Casale Nuovo for certain causes, concerning which they confessed themselves to be unduly overburdened by you, he had come into our presence, and could not, because at that time we were weighed down by infirmity, obtain his letters; and, by making a stay at the Apostolic See, after a few days it befell that he himself also fell ill. But while he was set on the bed of sickness, there came to him a certain cleric of Casale Nuovo, named Azo, who at that time was residing in the City, and under the hope of affection and grace promised him that he would obtain the letters which he was requesting from us; and he trusted his word, and gave the expenses which the aforesaid cleric declared he would expend for those letters. At length he brought to him certain letters of commission to our venerable brother the archbishop of Trani and to our beloved son the abbot of Coronata, which the aforesaid presbyter, believing them to be true and to have emanated from our knowledge, delivered to the delegated judges.

Quumque in praesentia ipsorum iudicum tu literas argueres falsitatis, et sacerdos ipse et alii clerici de Casali novo eas veras esse proponerent, tu easdem literas sub sigillo praedictorum iudicum ad nostram praesentiam direxisti, quas utique falsas esse deprehendimus manifeste, pro quo tibi per scripta nostra mandavimus, ut illum, qui praefatas literas impetravit, officio beneficioque suspensum ad nostram praesentiam dirigeres puniendum. Verum quum sacerdotem praedictum sua redderet conscientia innocentem, postquam tu eum officio et beneficio suspendisti, ad nostram festinanter accessit praesentiam ad suam innocentiam excusandam. Sed quum apud nos moram faceret longiorem, et a nobis misericordiam postularet, praefatae falsitatis omnimodam ignorantiam proponendo, ipsum tamen cum literis nostris ad te duximus remittendum, ut misericordiam inveniat, quam precatur.

And when, in the presence of those judges, you charged the letters with falsity, and the priest himself and other clerics of Casale Nuovo maintained that they were true, you sent those same letters under the seal of the aforesaid judges to our presence, which indeed we discovered manifestly to be false; for which we mandated to you by our writings that you should send to our presence, to be punished, the man who procured the aforesaid letters, suspended from office and benefice. But since the aforesaid priest’s conscience rendered him innocent, after you suspended him from office and benefice, he hastened to our presence to excuse his innocence. Yet when he made a longer stay with us, and asked mercy from us, alleging his all‑manner ignorance of the aforesaid falsity, nevertheless we judged that he should be sent back to you with our letters, that he may find the mercy which he begs.

Inde est, quod] Fraternitati tuae per apostolica scripta mandamus, quatenus, si literae apostolicae, in quibus falsitas fuerit deprehensa, de simplici iustitia formam habeant, quum praesumi non debeat, quod pro talibus literis, quae possunt facile a quibuslibet obtineri, fraudem quis commiserit falsitatis, [ab ipso presbytero canonica purgatione recepta, quod conscius non fuerit falsitatis,] nec literis [illis] usus est, postquam eas falsas esse cognovit, tu, ei [divinae pietatis intuitu] officium beneficiumque restituens, ipsum super hoc ulterius non molestes, [quia sicut iustum est etc.]

Hence it is, that] To your Fraternity through apostolic writings we mandate, to the extent that, if apostolic letters, in which falsity has been detected, have the form of simple justice, since it ought not to be presumed that for such letters, which can easily be obtained by anyone, someone has committed the fraud of falsity, [with canonical purgation having been received from the presbyter himself, that he was not conscious of the falsity,] and he did not use the letters [those] after he learned that they were false, you, to him, [in consideration of divine piety] restoring office and benefice, should not further molest him on this account, [because, as is just, etc.]

CAP. IX. Propter paucarum literarum rasuram in loco non suspecto rescriptum non probatur falsum.

CHAPTER 9. On account of the erasure of a few letters in a place not suspect, the rescript is not proved false.

Idem.

The same.

Ex continentia [literarum dilectorum filiorum abbatis sanctae crucis de Waltham et magistri Simonis de Svelle nobis innotuit, quod, quum olim quaestio, quae vertebatur inter dilectos filios M. Phil. de Ludeleve ex una parte, Robertum et Vincentium clericos ex altera super ecclesia de Streton, ipsis et quondam abbati de Straford. a bonae memoriae C. Papa praedecessore nostro commissa fuisset, eodem abbate pariter et praedicto Vincentio de hac luce subtractis, praenominati duo iudices iuxta tenorem rescripti apostolici procedentes, attestationes et allegationes utriusque partis diligentius audierunt; et tandem, quum renunciatum eis ab utraque parte fuisset, et secundum allegata diffinitiva esset sententia promulganda contra magistrum P., adversa pars literas apostolicas arguit falsitatis, et eas esse falsas sub periculo causae se firmiter asseruit probaturam, sibi legem imponens, ut a causa caderet, nisi probaret evidentius falsitatem, et, ne ulterius iudices in causa procederent, sedem apostolicam appellavit.

From the contents [of the letters of our beloved sons, the abbot of the Holy Cross of Waltham and Master Simon of Svelle, it became known to us that, when formerly the question which was turning between our beloved sons M. Phil. of Ludeleve on one side, and Robert and Vincent, clerics, on the other, concerning the church of Streton, had been committed to them and to a certain former abbot of Straford. by C., Pope of good memory, our predecessor, the same abbot likewise and the aforesaid Vincent having been withdrawn from this light, the two aforementioned judges, proceeding according to the tenor of the apostolic rescript, heard more diligently the attestations and allegations of each party; and at length, when it had been announced to them by both sides, and according to what was alleged a definitive sentence was to be promulgated against Master P., the adverse party charged the apostolic letters with falsity, and asserted firmly that it would prove them to be false under peril of the case, imposing a law upon itself that it should fall from the case unless it should prove the falsity more evidently, and, lest the judges proceed further in the case, appealed to the Apostolic See.

Saepedicto autem Phil. exhibente illum, per quem literas impetravit, et firmiter promittente, quod eas veras esse probaret, memoratus R. ab eisdem iudicibus requisitus, ut aliquam motam exprimeret falsitatis, propter quam falsas esse literas proponebat, nihil aliud specificare voluit, nisi quod eas falsas dixit, et asseruit a cancellaria nostra nullatenus emanasse. Supradicti vero iudices, ab ipso R. iuratoria cautione recepta, quod accusationem falsitatis prosequeretur, sicut superius est expressum, sequentem diem post dominicam, qua cantatur "Laetare Hierusalem," proximo praeteritam, ad prosequendum coram nobis appellationem interpositam utrique parti terminum praefixerunt.

However, when the oft‑mentioned Phil., producing the person through whom he had obtained the letters, and firmly promising that he would prove them to be true, the aforesaid R., being required by the same judges to express any ground of falsity that had been moved, on account of which he alleged the letters to be false, was willing to specify nothing else, except that he said they were false and asserted that they had in no wise issued from our chancery. But the above‑said judges, after receiving from this same R. a juratory caution that he would prosecute the accusation of falsity, as is set forth above, assigned to both parties the next day after the Sunday on which “Laetare Jerusalem” is sung, lately past, as a term for prosecuting before us the appeal that had been interposed.

Ceterum praefatus Robertus in termino praetaxato ad praesentiam nostram accedens, super falsitate literarum ac processu negotii veritate suppressa (ut dicitur) a nobis ad praedictos iudices literas impetravit, et nihil prorsus de falsitatis accusatione proponens, a sede apostolica furtive recessit.] Verum nos literas ipsas, quae redargutae fuerant falsitatis, diligentius intuentes, nullum in eis falsitatis signum vel suspicionis invenimus, nisi paucarum literarum rasuras, quae nequaquam sapientis animum in dubitationem vertere debuerunt. Unde [discretioni vestrae per apostolica scripta mandamus, quatenus inquiratis super his diligentius veritatem, et,] si vobis constiterit, [iam dictas literas a nobis fuisse veritate tacita impetratas, et] praedictum R. obligasse se sub periculo causae, quod literas illas falsas esse probaret, quum [inter ipsum et adversarium suum quaestio personalis agatur, et] quilibet ad renunciandum iuri suo liberam habeat facultatem, ipsi R. super dicta ecclesia silentium imponatis. [Alioquin partibus convocatis etc.

Moreover the aforesaid Robert, on the predesignated term approaching our presence, concerning the falsity of the letters and the process of the business, the truth suppressed (as it is said) he impetrated letters from us to the aforesaid judges, and, proposing absolutely nothing at all about the accusation of falsity, he furtively withdrew from the apostolic see.] But we, looking more diligently at the letters themselves, which had been refuted for falsity, found in them no sign or suspicion of falsity, except erasures of a few letters, which by no means ought to have turned a wise man’s mind into doubt. Whence [we command to your discretion by apostolic writings, that you inquire more diligently into the truth concerning these things, and,] if it has been established to you, [that the already-said letters were impetrated from us with the truth kept silent, and] that the aforesaid R. bound himself under peril of the cause that he would prove those letters to be false, since [between him and his adversary a personal question is being litigated, and] everyone has free faculty to renounce his right, you impose silence upon R. himself concerning the said church. [Otherwise, the parties having been convoked, etc.

Dat. Lat. XIII.

Given at the Lateran, 13.

Kal. Nov. 1198.]

Kalends of Nov. 1198.]

TITULUS XXI. DE SORTILEGIIS.

TITLE 21. ON SORTILEGES.

CAP. I. Sortilegia pro futuris inveniendis vel divinationibus faciendis prohibentur, et contra facientibus poena imponitur.

CHAPTER 1. Sortileges for discovering future things or for performing divinations are prohibited, and a penalty is imposed upon those who act contrary to it.

Ex poenitentiali TheodorI. In tabulis vel codicibus aut aliis sorte furta non sunt requirenda, aut nullus in psalterio vel in evangelio vel in aliis rebus sortiri, nec divinationes aliquas in aliquibus rebus quis observare praesumat. Qui autem contra fecerit, quadraginta dies poeniteat.

From the Penitential of Theodore. On tablets or codices or other things, thefts are not to be sought by lot; or let no one cast lots in the psalter or in the Gospel or in other things; nor let anyone presume to observe any divinations in any matters. But whoever shall have done contrary, let him do penance for forty days.

CAP. II. Presbyter, qui per inspectionem astrolabii furta requirit, ad tempus suspenditur ab altaris ministerio. Ita communiter summatur; sed in veritate haec summatio non est indistincte vera, quia acrius potest punirI.

CHAPTER 2. A presbyter, who seeks out thefts through inspection of an astrolabe, is suspended for a time from the ministry of the altar. Thus it is commonly summed up; but in truth this summation is not indiscriminately true, because he can be punished more sharply.

Alexander III. Grandensi Patriarchae.

Alexander 3. To the Patriarch of Grado.

Ex tuarum tenore literarum accepimus, quod V. presbyter, lator praesentium, iuvenili levitate usus, cum quodam infami ad privatum locum immundum spiritum invocaturus accessit. Unde tu eum, quia propter hoc infamia laborabat, et facinus publicum et notorium erat, ab officio et beneficio ecclesiastico suspendisti. Ipse autem coram nobis viva voce proposuit, quod non ea intentione, ut vocaret daemonium, ierat, sed ut inspectione astrolabii furtum cuiusdam ecclesiae posset recuperari.

From the tenor of your letters we have learned that V., a presbyter, the bearer of these presents, having employed youthful levity, went with a certain infamous man to a private place about to invoke an unclean spirit. Whence you, because he was laboring under infamy on account of this, and the deed was public and notorious, suspended him from ecclesiastical office and benefice. He himself, however, set forth before us viva voce that not with the intention that he might call a demon he had gone, but that by inspection of an astrolabe the theft of a certain church might be recovered.

Verum, licet hoc ex bono zelo et ex simplicitate se fecisse proponat: id tamen gravissimum fuit, et non modicam inde maculam peccati contraxit. Sed quoniam tutius est in dexteram quam [in] sinistram, et in misericordiam quam in severitatem declinare, ipsum fraternitati tuae duximus remittendum. Mandamus, quatenus sibi infra octo dies post harum susceptionem literarum ecclesiam cum universis ablatis restituas, et talem ei pro expiatione illius delicti poenitentiam imponas, quod per annum et amplius, si tibi visum fuerit, ita tamem, quod biennium non excedat, eum ab altaris ministerio praecipias abstinere, et extunc liberum sit ei exercere officium sacerdotis.

In truth, although he proposes that he did this out of good zeal and out of simplicity: yet that was most grave, and from it he contracted no small stain of sin. But since it is safer to incline to the right than [to] the left, and toward mercy than toward severity to decline, we have judged him to be remitted to your fraternity. We command, to this extent: that within eight days after the receipt of these letters you restore to him the church with all things that were taken away, and that you impose upon him such a penance for the expiation of that delict, that for a year and more, if it shall seem good to you, yet in such a way, that it not exceed two years, you enjoin him to abstain from the ministry of the altar; and thereafter let it be free for him to exercise the office of priest.

CAP. III. Non solum electio per sortes fieri non debet, sed etiam electiones compromissariorum per sortes assumi non debent.

CHAPTER 3. Not only ought election not to be made by lots, but even the elections of compromissaries ought not to be undertaken by lots.

Honorius III. Capitulo LucanensI. Ecclesia vestra nuper episcopo destituta, sicut comperimus, vos, convenientes in unum, ut de futuri tractaretis electione pontificis, circa modum electionis diversas incipientes habere tractatus, unum tandem elegistis ex vobis per sortem, qui tres auctoritate vestra elegit, per quos vice omnium Lucanensi provideretur ecclesiae de pastore; quorum duo tertium, magistrum R. scilicet, elegerunt, quod expresse licebat eisdem secundum traditam a vobis omnibus potestatem.

Honorius 3. To the Chapter of Lucania. Your church, recently bereft of a bishop, as we have learned, you, coming together into one in order that you might treat of the election of a future pontiff, beginning to have diverse discussions around the mode of the election, at length chose one from among you by lot, who by your authority chose three, through whom, in the stead of all, provision might be made for the Lucanian church with a pastor; of whom two elected the third, namely Master R., which expressly was lawful for the same according to the power handed over by you all.

Procuratoribus igitur vestris super his in nostra praesentia constitutis, nos, tali examinato processu, licet nota non careat, quin immo multa reprehensione sit dignum, quod sors in talibus intervenit, propter praerogativam tamen morum et literaturam magistri R. canonici vestri, in quem vota ecclesiae vestrae praeficiendum episcopum concurrerunt, et affectionem, quam ad eandem habemus ecclesiam, electionem celebratam de ipso ad gratiam confirmationis admittimus, sortis usum in electionibus perpetua prohibitione damnantes.

Therefore, your procurators having been constituted before us concerning these matters, we, such a process having been examined, although it does not lack a blemish—nay rather is worthy of much reprehension, in that lot intervened in such matters— on account, however, of the prerogative of the morals and letters of Master R., your canon, upon whom the votes of your church converged to be set over as bishop, and the affection which we have toward the same church, we admit the election held concerning him to the grace of confirmation, condemning the use of lot in elections with a perpetual prohibition.

TITULUS XXII. DE COLLUSIONE DETEGENDA.

TITLE 22. ON COLLUSION TO BE DETECTED.

CAP. I. Accusatore desistente ab accusatione, poteet iudex ex officio suo inquirere super crimine illato.

CHAPTER 1. With the accuser desisting from the accusation, the judge can, by his own office, inquire concerning the crime alleged.

Gregorius universis Episcopis de Corintho.

Gregory to all the Bishops of Corinth.

Scripta fraternitatis vestrae relegentes agnovimus, quod hi, qui contra Hadrianum episcopum aliqua dixerant, modo cum eodem episcopo in amicitiam convenissent, et magna nobis ad praesens facta est de eorum unitate laetitia. Sed, quoniam ea, quae dicta sunt, indiscussa manere non patimur, sedis nostrae diaconum ad ea investiganda dirigimus. Quia vero nunciati facinoris qualitas nos vehementer impellit, ut ea, quae audivimus, dissimulare nullatenus debeamus, praesertim quum accusatores et accusatum inter se fecisse gratiam indicaveritis, hoc nobis necesse est subtilius perscrutari, ne forte non ex caritate, sed ex praemio eorum sit concordia comparata.

Re-reading the writings of your fraternity we have recognized that those who had said certain things against Hadrian the bishop have now come into friendship with the same bishop, and great joy has at present been made for us concerning their unity. But, since we do not allow the things that have been said to remain undiscussed, we are dispatching a deacon of our see to investigate these matters. Because indeed the quality of the announced crime vehemently impels us, so that we ought by no means to dissimulate the things which we have heard, especially since you have indicated that the accusers and the accused have made favor between themselves, this is necessary for us to scrutinize more subtly, lest perhaps their concord has been procured not out of charity, but for a reward.

CAP. II. Desistente accusatore et accusato iudex prosequitur.

CHAPTER 2. With the accuser and the accused desisting, the judge proceeds.

Idem.

The same.

Crimina semel audita Gregorius indiscussa nullo modo praeteribat, etiamsi accusatus cum accusatore in gratiam rediisset.

Gregory in no way passed over crimes once heard, leaving them un-discussed, even if the accused had returned into favor with the accuser.

CAP. III. Colludens in causa beneficiali privari debet beneficio.

CHAPTER 3. One colluding in a benefice-related case ought to be deprived of the benefice.

Alexander III. Norvicensi Episcopo.

Alexander 3. To the Bishop of Norwich.

Audivimus, in episcopatu tuo et in aliis episcopatibus Angliae usque adeo clericorum malitiam excrevisse, ut interdum, inter se collusione facta super beneficiis, quae possident, se sustineant ab aliis molestari, et postea, ut quaestioni cedatur, et iidem clerici beneficia quiete possideant, quasi nomine transactionis solvunt aliis de ipsis beneficiis annuam pensionem, ut post mortem eorum in beneficiis illis, super quibus est inter eosdem clericos collusio facta, ius sibi valeant vindicare. Unde, [quia] quid sit tibi exinde faciendum, nos consulere voluisti, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, si quos clericos tuae iurisdictionis per collusionem huiusmodi fraudem legitime tibi constiterit commisisse, eos beneficiis, super quibus collusum fuerit, non differas appellatione remota perpetuo spoliare, quia satis esset indignum et absonum, si fraus et dolus, quae in praeiudicium tui iuris et aliorum nituntur committere, in eorum non redundarent incommodum et iacturam.

We have heard that, in your bishopric and in other bishoprics of England, the malice of clerics has grown to such a degree that sometimes, after collusion has been made among themselves concerning the benefices which they possess, they allow themselves to be troubled by others, and afterward, in order that the lawsuit may be yielded, and that the same clerics may quietly possess the benefices, under the name, as it were, of a transaction, they pay to others from those very benefices an annual pension, so that after their death they may be able to vindicate a right for themselves in those benefices over which among those same clerics collusion has been made. Whence, [because] what you ought thereupon to do, you have wished to consult us, to your fraternity, by apostolic writings, by way of precept we command, to the effect that, if it has lawfully become clear to you that certain clerics of your jurisdiction have committed by such collusion this fraud, you do not delay, appeal removed, to despoil them perpetually of the benefices in regard to which collusion shall have been made; for it would be quite unworthy and discordant if fraud and deceit, which strive to be committed to the prejudice of your right and of others, should not redound to their disadvantage and loss.

CAP. IV. Absolutio de criminibus illatis, per collusionem facta, non impedit facultatem iterum accusandi et inquirendi de illis criminibus.

CHAPTER 4. Absolution from crimes alleged, made through collusion, does not impede the faculty of accusing again and inquiring into those crimes.

Gregorius IX. Barensi Archiepiscopo et Fratri Ioseph Monacho Florentino.

Gregory IX. To the Archbishop of Bari and to Brother Joseph, a Florentine monk.

In tantam clamor, qui adscendit contra Acherontinum archiepiscopum, invalescit, quod dissimulare ipsum ulterius sine scandalo non valemus, nec sine periculo tolerare. (Et infra:) Licet autem sedes apostolica frequentibus clamoribus excitata inquisitionem quorundam excessuum suorum duxerit committendam, propter tergiversationes tamen ipsius, ut dicitur, eodem cum inquisitoribus et examinatoribus colludente, nec non corruptis testibus et inquisitoribus ac examinatoribus supra dictis, non solum praedicti excessus remanserunt hactenus incorrecti, verum etiam peiora prioribus committere non expavit. (Et infra:) Discretioni vestrae mandamus, quatenus, si de huiusmodi collusione ac corruptione constiterit, ex integro super praemissis et aliis, alioquin super novis duntaxat inquiratis, quae videritis inquirenda.

The clamor, which rises up against the Acherontine archbishop, grows to such an extent that we are not able to dissemble it any further without scandal, nor to tolerate it without danger. (And below:) Although the Apostolic See, stirred by frequent clamors, judged that an inquisition into certain of his excesses should be committed, nevertheless, on account of his tergiversations, as it is said, he himself colluding with the inquisitors and examiners, and with the aforesaid witnesses and inquisitors and examiners corrupted, not only have the aforesaid excesses remained hitherto uncorrected, but he has not shrunk from committing things worse than the former. (And below:) We command your discretion that, if it shall have been established concerning such collusion and corruption, you inquire anew and in full concerning the aforesaid and other matters; otherwise, concerning the new matters only, those which you shall see ought to be inquired into.

TITULUS XXIII. DE DELICTIS PUERORUM.

TITLE 23. ON THE DELICTS OF BOYS.

CAP. I. Impuberes praeter vitium carnis delinquere possunt; puniuntur tamen mitius quam adultI. Gregorius.

CHAPTER 1. The not-yet-pubescent can be delinquent apart from the vice of the flesh; nevertheless they are punished more mildly than adults. Gregory.

Pueris grandiusculis peccatum nolunt attribuere quidam, nisi ab annis XIV., quum pubescere coeperint. Quod merito crederemus, si nulla essent peccata, nisi quae membris genitalibus admittuntur. Quis vero audeat affirmare, furta, mendacia et periuria non esse peccata?

Certain people are unwilling to attribute sin to somewhat-grown boys, except from the age of 14, when they have begun to reach puberty. Which we would rightly believe, if there were no sins except those which are committed by the genital members. Who indeed would dare to affirm that thefts, lies, and perjuries are not sins?

At his plena est puerilis aetas; quamvis in eis non ita, ut in maioribus, punienda videantur.

But of these the puerile age is full; although in them they do not seem to be punishable in the same way as in elders.

CAP. II. Puer non debet ita severe puniri, sicut maior, nec pater ex delicto filii impuberis tenetur.

CHAPTER 2. A boy ought not to be punished so severely as an elder, nor is the father held on account of the delict of his prepubescent son.

Alexander III. Hermonensi Episcopo.

Alexander 3. To the Bishop of Hermon.

Referente nobis H. latore praesentium intelleximus, quod, quum filius eius, qui decennis erat, cum aliis pueris sagittaret, quidam nepos eiusdem H. sagitta percussus interiit, quod idem filius eius, quum inter alios luderet, fortuito casu dicitur peregisse, licet id habeatur incertum. Propter quod dilectus filius noster abbas sancti Remigii a praefato H. secundum consuetudinem illius terrae centum solidos instantius requirebat. (Et infra:) Unde, quoniam in pueris relinqui solet inultum quod in aliis provectioris aetatis humanae leges dicunt severius corrigendum, fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus rem ipsam diligentius inquiras, et, si tibi constiterit, filium praedicti H. infra XIV. aetatis suae annum eundem excessum commisisse, memoratum abbatem moneas et auctoritate nostra appellatione remota compellas, ut ab eodem H. praedictos centum solidos propter illam consuetudinem non exigat, nec ab ipso pro temporali poena requirat.

With H., the bearer of the present [letters], reporting to us, we understood that, when his son, who was was ten years old, was shooting arrows with other boys, a certain nephew of that same H., struck by an arrow, perished, which the same his son, when playing among others, is said to have done by fortuitous chance, although this is held uncertain. Wherefore our beloved son, the abbot of Saint Remigius, according to the custom of that land, was more insistently demanding one hundred solidi from the aforesaid H. (And below:) Whence, since in boys it is wont to be left unavenged what in others of more advanced age the human laws say must be corrected more severely, we, by enjoining your fraternity through apostolic writings, command that you inquire more diligently into the matter itself, and, if it is established to you that the son of the aforesaid H., under the 14. year of his age, committed the same excess, you admonish the aforementioned abbot and, by our authority, appeal being removed, compel him not to exact from that same H. the aforesaid one hundred solidi on account of that custom, nor to require it from him as a temporal penalty.

Quodsi praenominatus abbas eum super hoc post commonitionem tuam duxerit impetendum, tu Haide et filium suum ab eius impetitvione sublato appellationis remedio auctoritate nostra fretus absolvas.

But if the aforesaid abbot, after your admonition, shall have judged him to be prosecuted on this matter, you, relying on our authority, shall absolve Haide and his son from his prosecution, with the remedy of appeal removed.

TITULUS XXIV. DE CLERICO VENATORE.

TITLE 24. ON THE CLERIC HUNTSMAN.

CAP. I. Clerico prohibetur venatio, et contra facienti poena imponitur. Hoc dicit cum sequentI.

CHAPTER 1. A cleric is prohibited from hunting, and a penalty is imposed on one acting contrary. This it says together with the following.

Ex concilio AurelianensI. Episcopum, presbyterum aut diaconum canes aut accipitres aut huiusmodi res ad venandum habere non licet. Quodsi quis talium personarum in hac voluptate saepius detentus fuerit, si episcopus est, tribus mensibus a communione suspendatur: si presbyter, duobus; si diaconus, ab omni officio suspendatur.

From the Council of AurelianensI. It is not permitted for a bishop, presbyter, or deacon to have dogs or hawks or things of this sort for hunting. But if any of such persons has been frequently engaged in this pleasure: if he is a bishop, let him be suspended from communion for three months; if a presbyter, for two; if a deacon, let him be suspended from every office.

CAP. II. Summatum est supra capitulo proximo.

CHAPTER 2. It has been summed up above in the preceding chapter.

Ex eodem.

From the same.

Omnibus servis Dei venationes et silvaticas vagationes cum canibus, et accipitres aut falcones interdidmus.

We have interdicted to all servants of God hunts and sylvan wanderings with dogs, and the use of hawks or falcons.

TITULUS XXV. DE CLERICO PERCUSSORE.

TITLE 25. ON A CLERIC WHO STRIKES.

CAP. I. Clericus, saepe alium percutiens, et monitus non desistens, deponendus est.

CHAPTER 1. A cleric, often striking another, and not desisting when admonished, must be deposed.

Ex concilio AgathensI. Si quis in aliquos gradu sacro percussor exstiterit, corripiatur a crimine, et, si non emendaverit, deponatur.

From the Council of Agde. If anyone has appeared as a striker against any persons in sacred rank, let him be rebuked for the crime, and, if he does not amend, let him be deposed.

CAP. II. Duobus mensibus a missarum administratione suspenditur episcopus, qui crudeliter aliquem fustigari facit.

CHAPTER 2. A bishop who causes someone to be cruelly fustigated is suspended from the administration of the Masses for two months.

Gregorius Tarentino Episcopo.

Gregory to the Bishop of Tarentum.

Praeterea, quoniam mulierem de matriculis propter delictum suum contra ordinem sacerdotii caedi crudeliter fustibus deputasti, quam licet exinde, quum post octo menses decesserit, minime arbitramur fuisse defunctam, tamen, quia ad ordinem tuum noluisti habere respectum, propterea duobus te mensibus ab administratione missarum statuimus abstinere, [in quibus ab officio tuo suspensum flere te convenit quod fecisti etc.]

Moreover, since you appointed a woman from the matriculae to be beaten cruelly with cudgels on account of her offense, contrary to the order of the priesthood, although, since she died after eight months, we by no means judge that she died from that, nevertheless, because you were unwilling to have regard to your order, for that reason we decree that you abstain for two months from the administration of the masses, [in which, suspended from your office, it befits you to weep over what you have done, etc.]

CAP. III. Non punitur clericus ut homicida, si fuit ipse in conflictu pro parte violentiam repellentium, licet ibi aliqui mortui sint, et ipse lapides proiecit, ex quo nullum ipse percussit.

CHAPTER 3. A cleric is not punished as a homicide, if he himself was in the conflict on the side of those repelling violence, although some may have died there, and he himself threw stones, provided that he himself struck no one.

Alexander III. Lucensi Episcopo.

Alexander III. To the Bishop of Lucca.

Praesentium lator in quodam conflictu asserit se fuisse, pro parte tamen illorum, qui violentiam repellebant; in quo lapides ipse proiecit, sed aliquem non percussit. Quem nos, quia per alios illic aliqui dicuntur occisi, a celebratione missarum per biennium praecipimus abstinere. Mandamus itaque, ut, si res ita se habuerit, et alia non impedierint, decurso huiusmodi temporis spatio, ad sui eum officii exsecutionem admittas.

The bearer of these presents asserts that he was in a certain conflict, yet on the side of those who were repelling violence; in which he himself threw stones, but struck no one. Whom we, because some are said to have been killed there by others, command to abstain from the celebration of masses for a biennium. We therefore command that, if the matter stands thus, and nothing else has impeded, when such a span of time has elapsed, you admit him to the execution of his office.

CAP. IV. Clericus, qui fuit in conflictu, ubi aliqui fuerunt occisi sine eius facto vel consilio, de iure communi promoveri potest. H. d. secundam intellectum, qui plus placet Panorm.

CHAPTER 4. A cleric who was in a conflict where some were killed without his deed or counsel can, by common law, be promoted. This decretal, according to the interpretation which more pleases Panormitanus.

Coelestinus III. Continentia literarum vestrarum inspecta, qua significastis nobis, quod, Quum P. acolythus praesentium lator cum quibusdam hominibus ad resistendum praedonibus arma sumpsisset, in conflictu illo tres fuerunt ab aliis vulnerati ad mortem, ita tamen, quod illa homicidia neque facto eius neque consilio perpetrata fuerunt. Consultationi tuae taliter respondemus, quod, quum praedictum acolythum ad frugem melioris vitae transivisse dicatis, et in monachali religione fere per annos octo laudabiliter huc usque vixisse, meritis eius alias non repugnantibus, poterit ipse ad subdiaconatus ordinem promoveri, et merito altaris ministerium exercere.

Celestine III. The contents of your letters having been inspected, by which you signified to us that, When P., an acolyte, the bearer of the present, with certain men had taken up arms to resist robbers, in that conflict three were wounded unto death by others, yet so, that those homicides were perpetrated neither by his deed nor by his counsel. To your consultation we thus respond, that, since you say that the aforesaid acolyte has passed on to the fruit of a better life, and that in monastic religion for almost eight years up to now he has lived laudably, his merits in other respects not repugnant, he himself can be promoted to the order of the subdiaconate, and by merit exercise the ministry of the altar.

TITULUS XXVI. DE MALEDICIS.

TITLE 26. ON REVILERS.

CAP. I. Maledicens Papae puniendus est, ut alii deinceps deterreantur, et ipse arceatur.

CHAPTER 1. One reviling the Pope is to be punished, so that others henceforth may be deterred, and he himself be restrained.

Clemens III. Innotuit nobis (Et infra:) Ad ultimum fraternitati tuae mandamus atque praecipimus, quatenus, Quia nobis per literas tuas retulisti, quod I. clericus sanctae Trinitatis, multis coram adstantibus, verba quaedam in depressionem officii et beneficii nostri protulit, ipsum a temeritate sua per suspensionem officii et beneficii sublato appellationis, obstaculo compescas, ut poena illius aliis terrorem incutiat, ne de cetero contra Romanam ecclesiam in talia verba prorumpant.

Clement 3. It has become known to us (And below:) Finally we command and enjoin your fraternity, that, Because you have reported to us through your letters that I., a cleric of the Holy Trinity, in the presence of many standing by, uttered certain words to the disparagement of our office and benefice, you restrain him from his rashness by suspension from office and benefice, the obstacle of appeal removed, so that his punishment may instill terror in others, lest henceforth they burst into such words against the Roman Church.

CAP. II. Hic ponitur poena blasphemantis Deum, vel aliquem sanctum, et maximo Virginem gloriosissimam.

CHAPTER 2. Here is set forth the penalty of one blaspheming God, or any saint, and most especially the most glorious Virgin.

Gregorius IX. Statuimus, ut, si quis contra Deum, vel aliquem sanctorum suorum, et maxime beatam Virginem, linguam in blasphemiam publice relaxare praesumpserit, per episcopum suum poenae subdatur inferius annotatae, videlicet, ut septem diebus dominicis prae foribus ecclesiae in manifesto, dum aguntur missarum solennia, blasphemus exsistens, ultimo illorum die dominico pallium et calceamenta non habeat, ligatus corrigia circa collum, septemque praecedentibus sextis feriis in pane ieiunet et aqua, ecclesiam nullatenus ingressurus. Quolibet quoque praedictorum dierum tres, si poterit, alioquin duos reficiat pauperes sive unum. Et, si nec ad hoc eius suppetant facultates, id in poenam aliam commutetur; cui etiam, si renuerit recipere ac peragere poenitentiam supra dictam, ecclesiae interdicatur ingressus, et in obitu ecclesiastica careat sepultura.

Gregory 9. We decree that, if anyone should presume to loosen his tongue publicly into blasphemy against God, or any of His saints, and most of all the blessed Virgin, he be subjected by his bishop to the penalty noted below, namely, that for seven Sundays, before the doors of the church, in manifest view, while the solemnities of the masses are being conducted, being a blasphemer, on the last of those Sundays he shall have no mantle and no shoes, bound with a strap around his neck; and on the seven preceding Fridays let him fast on bread and water, by no means to enter the church. On each of the aforesaid days let him refresh three poor persons, if he can, otherwise two, or one. And, if his means do not suffice even for this, let it be commuted into another penalty; and to him also, if he refuses to receive and to accomplish the aforesaid penance, let entrance to the church be interdicted, and at death let him lack ecclesiastical burial.

Per temporalem praeterea potestatem, coactione, si necesse fuerit, episcopi dioecesani adhita contra eum, blasphemus, si dives fuerit, quadraginta solidorum, alioquin triginta sive viginti, et, si ad id non sufficiat, quinque solidorum usualis monetae poena mulctetur, nullam in hoc misericordiam habiturus; quod etiam inter alia communitatum statuta ponatur.

Moreover, by temporal power, with the compulsion, if it be necessary, of the diocesan bishop applied against him, let the blasphemer, if he be rich, be mulcted with a penalty of 40 solidi; otherwise of 30 or 20; and, if he do not suffice for that, of 5 solidi of the usual coinage, no mercy being had in this; and let this also be placed among the other statutes of the communities.

TITULUS XXVII. DE CLERICO EXCOMMUNICATO, DEPOSITO VEL INTERDICTO MINISTRANTE.

TITLE 27. ON THE CLERIC EXCOMMUNICATED, DEPOSED OR INTERDICTED MINISTERING.

CAP. I. Clericus, depositus celebrans, excommunicatur.

CHAPTER 1. A cleric, celebrating while deposed, is excommunicated.

Ex canone Apostolorum.

From the canon of the Apostles.

Si quis episcopus, presbyter vel diaconus, depositus iuste pro certis criminibus, ausus fuerit attractare ministerium sibi dudum commissum: hic ab ecclesia penitus abscindatur.

If any bishop, presbyter, or deacon, justly deposed for certain crimes, shall have dared to attempt to perform the ministry formerly committed to him: let him be utterly cut off from the Church.

CAP. II. Degradatus vel suspensus celebrans, et monitus non desistens, excommunicatur; et, si nec sic desistat, per saecularem potestatem ad requisitionem ecclesiae exsilio damnatur.

CHAPTER 2. One degraded or suspended who celebrates, and, when admonished, does not desist, is excommunicated; and, if not even thus he desist, by secular power at the requisition of the church he is condemned to exile.

Ex concilio Antiocheno.

From the Council of Antioch.

Si quis presbyter aut alius clericus ab episcopo suo fuerit degradatus, aut ab officio pro certis criminibus suspensus, et ipse per contemptum et superbiam aliquid de ministerio sibi interdicto agere praesumpserit, et postea ab episcopo suo correptus in incepta praesumptione perduraverit: hic modis omnibus excommunicetur et ab ecclesia expellatur. Et quicunque cum eo communicaverit, similiter se sciat esse excommunicatum. Similiter de clericis, laicis vel feminis excommunicatis observandum est. Quodsi aliquis ista omnia contempserit, et episcopus minime emendare potuerit, regis iudicio ad requisitionem ecclesiae exsilio damnetur.

If any presbyter or other cleric by his bishop should have been degraded, or suspended from office for certain crimes, and he, through contempt and superbity, should have presumed to do something of the ministry interdicted to him, and afterwards, corrected by his bishop, should have persisted in the presumption undertaken: this man by all means is to be excommunicated and be expelled from the church. And whoever shall have communicated with him, let him likewise know himself to be excommunicated. Similarly it is to be observed concerning clerics, laymen, or women who are excommunicated. But if anyone shall have contemned all these things, and the bishop shall in no way have been able to amend it, let him, by the judgment of the king, at the requisition of the church, be condemned to exile.

CAP. III. Interdictus et excommunicatus celebrans, monitus non desistens, deponitur.

CHAPTER 3. An interdicted and excommunicated celebrant, when admonished and not desisting, is deposed.

Alexander III. Londonensi Episcopo.

Alexander III. To the Bishop of London.

Clerici autem, si qui a suis, aut etiam de mandato Romani Pontificis ab alienis episcopis interdicti vel excommunicati [fuerint, et] ante absolutionem divina officia celebraverint, nisi moniti sine dilatione redierint, perpetuae depositionis sententiam pro ausu tantae temeritatis incurrant.

Clerics, moreover, if any have been interdicted or excommunicated by their own [bishops], or even by alien bishops by mandate of the Roman Pontiff [have been, and] shall have celebrated the divine offices before absolution, unless, when admonished, they return without delay, let them incur the sentence of perpetual deposition for the daring of so great rashness.

CAP. IV. Excommunicati vel interdicti celebrantes deponi debent, nisi propter multitudinem mitigetur poena.

CHAPTER 4. Excommunicated or interdicted persons who celebrate ought to be deposed, unless on account of the multitude the penalty is mitigated.

Idem Toletano Archiepiscopo.

The same to the Archbishop of Toledo.

Latores praesentium, cum tuis literis ad nostram accedentes praesentiam, suum nobis excessum plenius intimarunt, scilicet, quod tam ipsi quam multi alii, postquam interdicti vel excommunicati fuerunt, divina praesumpserunt officia celebrare. Quoniam vero cum eis magnam multitudinem in hoc peccasse dicebant, nec nobis, quis eorum magis vel minus deliquerit, innotescere potuit, negotium ipsum tuae discretionis arbitrio duximus remittendum. Fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus, rei veritate diligentius inquisita, si XL. solummodo vel pauciores in his deliquisse constiterit, omnes in perpetuum ab officio sacerdotali deponas. Si vero multitudinem magnam in hoc peccasse cognoveris, eos, quos magis causam delicti esse constiterit, perpetua depositione condemnes, et alios, qui non tantum deliquerunt, ab officio ad tempus suspendas, et omnibus poenitentiam secundum discretionem tibi a Deo datam iniungas.

The bearers of the present, coming to our presence with your letters, more fully made known to us their excess, namely, that both they themselves and many others, after they had been interdicted or excommunicated, presumed to celebrate the divine offices. But since they said that with them a great multitude sinned in this, and it could not become known to us who of them offended more or less, we have deemed the very business to be remitted to the judgment of your discretion. To your Fraternity we command by apostolic writings, by enjoining, that, the truth of the matter having been more diligently inquired, if 40. only or fewer shall have been established to have delinquented in these things, you depose them all in perpetuity from the sacerdotal office. But if you shall have learned that a great multitude sinned in this, those whom it shall have been established to have been more the cause of the delinquency you condemn with perpetual deposition, and the others, who have not sinned so much, you suspend from office for a time, and you enjoin penance upon all according to the discretion given to you by God.

CAP. V. Si habens notitiam excommunicationis per solam famam celebrat, debet de rigore deponi, licet cum eo possit misericorditer dispensari. H. d. et est casus notabilis.

CHAPTER 5. If someone, having knowledge of an excommunication through mere fame/rumor, celebrates, he ought by rigor to be deposed, although with him it can be mercifully dispensed. Here it is said; and it is a notable case.

Innocentius III. Herbipolensi Capitulo.

Innocent III. To the Chapter of Würzburg.

Illud Dominus in beato Petro, [cui licet insufficientes in apostolatus successimus dignitate, singularis praerogativae privilegium ecclesiae Romanae concessit, ut universorum fidelium caput et mater exsistat ita ut alienum sit a corpore illo de quo ait apostolus: "omnes unum corpus sumus in Christo" membrum quod in eius non perstitit unitate, nec ad illud ovile pertineat, de quo in evangelio legitur: "fiet unum ovile et unus pastor," qui matrem eam non habuerit et magistram, nos quoque, qui ad eius regimen Deo disponente sumus vocati, etsi vita sumus impares et meritis inaequales primis praedecessoribus nostris, qui pro ecclesia suas animas posuerunt, ex eodem tamen privilegio pari cum eodem fungimur potestate, quum legimus dictum a domino: "quodcumque ligaveris super terram, erit ligatum in coelo et quodcumque solveris super terram erit solutum et in coelo" licet autem apostolica sedes imperfectionem humanam et iniunctam sibi oneris gravitatem attendens, multos in sortem creditae sibi sollicutidinis evocaverit, sibi tamen retinuit plenitudinem potestatis, multa suae solius potestati reservans quae praeter specialem auctoritatem ipsius, nec de iure debent nec possunt impune ab aliquibus dispensari, utpote cessiones et translationes episcoporum et alia quaedam, quae quum. nota sint, nobis non opus est literis explicare.] Venerabilis frater noster [Conradus] quondam Hildesemensis episcopus, imperialis aulae cancellarius, non attendens, quod multa sunt, quae praeter specialem auctoritatem apostolicae sedis de iure non possent nec deberent impune ab aliquibus attentari, utpote cessiones et translationes episcoporum, et alia, quae nota sunt vobis, licentia non solum non obtenta, sed nec etiam postulata, ecclesia Hildesemensi relicta Herbipolensem ecclesiam occupavit, [et sic in literis quas nobis destinavit É Herbipolensem se praesumpsit appellare], Unde nos, praesumptionem ipsius debita volentes animadversione punire, venerabili fratri nostro Magdeburgensi episcopo et aliis quibusdam in Teutonia constitutis dedimus in mandatis, ut, quum factum ipsum non posset in partibus illis non esse notorium, nisi dictus episcopus infra XX. dies post susceptionem literarum, quas super hoc ipsi direximus, ab Herbipolensis ecclesiae administratione cessaret, eum excommunicatum publice nunciaret, et excommunicationem eius facerent pulsatis campanis et candelis accensis festivis diebus et dominicis innovari, quod idem Magdeburgensis studuit adimplere. [Licet autem in manifestis non esset ordo iudiciarius requirendus et ipse confessus de É videretur, quum literis ad nos directis se praesumpserit Herbipolensem episcopum apellare, ad vincendam omnem malitiam, eidem denuo non praemissa salutatione, mandavimus ut omni occasione cessante, si apud nos vellet gratiam invenire, mandatum apostolicum adimpleret: quum ipse nihilominus in sua contumacia perduraret et posteaquam alius in Hildesheimensi ecclesia de mandato nostro electus et confirmatus fuerat, se praesumeret Hildesheimensem episcopum appellare, ne apostolica sedes dissimulare videretur, ipsum excommunicatum inter missarum solemnia nuntiavimus et mandavimus ab omnibus evitari: ceterum, ipse tandem temeritatem propriam recognoscens, primo coram iam dicto archiepiscopo et multis principibus Alamanniae, secundo coram venerabili fratre nostro C. Moguntino archiepiscopo, episcopo Sabinensi, et multis principibus iuramento firmavit, quod mandatis apostolicis obediret, et exinde nec viarum vitans discrimina, nec incommoda, temporis impatiens, ad Apostolicam sedem accessit et sponte suum confessus excessum, in multa contritione cordis et magna humilitate corporis, absolutionis beneficium postulavit.

That thing the Lord [in blessed Peter, to whom, although we insufficient men have succeeded in the dignity of the apostleship, He granted to the Roman Church the privilege of a singular prerogative, that it should stand forth as the head and mother of all the faithful, so that it is alien from that body of which the Apostle says: “we are all one body in Christ,” any member which has not persisted in His unity; nor does he belong to that fold of which it is read in the Gospel: “there shall be one fold and one shepherd,” who will not have it as mother and teacher. We also, who by God’s disposition have been called to its governance—though in life we are unequal and in merits not on a par with our first predecessors, who laid down their souls for the Church—yet by that same privilege we exercise an equal power with the same, since we read that it was said by the Lord: “whatever you bind upon earth shall be bound in heaven; and whatever you loose upon earth shall be loosed also in heaven.” And although the Apostolic See, considering human imperfection and the weight of the burden enjoined upon it, has called many into a share of the solicitude entrusted to it, nevertheless it has retained for itself the plenitude of power, reserving many things to its power alone, which, apart from its special authority, neither ought by right nor can with impunity be dispensed by anyone: such as cessions and translations of bishops, and certain other matters which, since they are well known, we have no need to explain by letters.] Our venerable brother [Conrad] once bishop of Hildesheim, chancellor of the imperial court, not attending to the fact that there are many things which, apart from the special authority of the Apostolic See, by right could not and ought not with impunity be attempted by anyone—such as cessions and translations of bishops, and other things which are known to you—with license not only not obtained but not even asked, having left the church of Hildesheim, seized the church of Würzburg, [and thus in the letters which he sent to us É he presumed to call himself bishop of Würzburg]. Wherefore we, wishing to punish his presumption with due animadversion, to our venerable brother the bishop of Magdeburg and certain others established in Teutonia gave mandates, that, since the deed itself could not but be notorious in those parts, unless the said bishop within 20. days after the receipt of the letters which we addressed to him on this matter should cease from the administration of the church of Würzburg, he should publicly be announced as excommunicated, and that they should have his excommunication renewed, with bells tolling and candles lit, on feast days and on Sundays, which the same bishop of Magdeburg strove to fulfill. [And although in matters manifest no judicial order was to be required, and he seemed confessed about É, since in letters directed to us he presumed to call himself bishop of Würzburg, in order to overcome all malice we, without preface of salutation, again commanded him that, every excuse ceasing, if he wished to find favor with us, he should fulfill the apostolic mandate. Since he nonetheless persisted in his contumacy, and after another had, by our mandate, been elected and confirmed in the church of Hildesheim, he presumed to call himself bishop of Hildesheim; lest the Apostolic See should seem to dissemble, we announced him excommunicated during the solemnities of Mass and commanded that he be avoided by all. Meanwhile, he at length recognizing his own rashness—first before the already-named archbishop and many princes of Alemannia, and second before our venerable brother C., archbishop of Mainz, the bishop of Sabina, and many princes—ratified by oath that he would obey the apostolic mandates; and thereafter, neither shunning the hazards of the roads nor discomforts, impatient of delay, he came to the Apostolic See and, freely confessing his excess, with much contrition of heart and great humility of body, sought the benefit of absolution.]

Nos autem, eius sequentes exemplum, qui non vult mortem peccatoris, sed ut magis convertatur et vivat, quod ipse pacto quolibet et tenore iuravit, quod universa mandata nostra bona fide reciperet et servaret quaecumque diceremus ipsi, super his, pro quibus fuerat excommunicatus per nos aut per nuntium nostrum seu per litteras iniungendo: postmodum autem fecimus ei absolutionis beneficium exhiberi.] Ipse vero episcopus, in nostra postmodum praesentia constitutus, etsi suum recognosceret et confiteretur excessum, et non iudicium, sed misericordiam postularet É. [aliqua in sui excusationem induxit; sic tamen, ut nec formam humilitatis excederet, neque usque adeo rationibus inniteretur inductis, quin semper damnaret quod fecerat, et se ipsum excusans spontanee accusaret; videbatur autem tribus specialius deliquisse. Primo videlicet in eo quod praeter specialem auctoritatem nostram ab ecclesia Hildesheimensi ad Herbipolensem de octo, quod iure non potuit, transire praesumpsit, ac postquam alius in Hildesheimensi ecclesia electus et confirmatus demandato nostro fuerat, se ipsum Hildesheimensem episcopum nominavit. Secundo in eo videlicet, quod postquam dictus archiepiscopus Magdeburgensis in eum de mandato nostro sententiam excommunicationis promulgavit, divina praesumpsit officia in sollemni curia celebrare, et postquam se novit excommunicatum a nobis, sibi fecit saepius celebrari et communioni frequenter se ingessit.

But we, following the example of him who does not will the death of the sinner, but rather that he be converted and live, imposed upon him that he should swear, by whatever pact and tenor, that he would in good faith receive and keep all our mandates whatsoever we should say to him, by enjoining concerning those matters for which he had been excommunicated by us or by our nuncio or by letters: afterwards, moreover, we caused the benefit of absolution to be shown to him.] But the bishop himself, afterwards set in our presence, although he recognized and confessed his excess, and asked not for judgment, but for mercy É. [he advanced some things in his own excuse; yet in such wise that he neither exceeded the form of humility, nor relied so far upon the reasons adduced as not always to condemn what he had done, and, excusing himself, to accuse himself spontaneously; moreover, he seemed to have offended more especially in three points. First, namely, in that, without our special authority, he presumed to pass from the church of Hildesheim to that of Würzburg de octo, which by law he could not, and after another had, by our mandate, been elected and confirmed in the church of Hildesheim, he styled himself bishop of Hildesheim. Second, namely, in that after the said archbishop of Magdeburg, by our mandate, had promulgated against him the sentence of excommunication, he presumed to celebrate the divine offices in a solemn court, and after he knew himself to be excommunicated by us, he had them celebrated for himself again and again and thrust himself frequently into communion.

Tertio, quod si ab Herbipolensis ecclesiae se simulavit administratione cessare, nunquam tamen plene recessit ab ea utpote quum interrogatus a nobis confessus fuerit se adhuc temporalia detinere: verum idem episcopus super primo capitulo se voluit taliter excusare, quod ad Herbipolensem ecclesiam ex speciali apostolica auctoritate transivisset, quum bonae memoriae Celestinus papa praedecessor noster, ei duxerit indulgendum licentiam ad aliam ecclesiam transeundi, sed verba ipsius indulgentiae ac vim eorum diligentius attendentes ex ea causam non habuit transeundi, priusquam per eum postulatio examinata fuisset cuius fuerat facienda, ne quid forte per impressionem fieret, ne quid ageretur per symoniacam pravitatem, ne quid attentare contra canonicas sanctiones posset, quod ex tenore indulgentiae satis patet, in qua subiungitur circa finem: dummodo canonicis non obviet statutis: praeterea etsi videretur ei indultum ut invitatus maiorem sumeret dignitatem, concessum tamen ipsi non fuit, ut ad paris dignitatis ecclesiam se transferret, quum indulgentiae maioris exsistat episcopo ut ad parem ecclesiam transeat É magis É nunquam invenimus dispensatum, constat autem Hildesheimensem et Herbipolensem ecclesias quantum ad dignitatem pertinet, esse pares, quum utraque suffraganea sit ecclesiae Moguntinae; nam licet Herbipolensis sit in temporalibus abundantior, Hildesheimensis tamen in spiritualibus nobilior perhibetur.] Hoc tamen inter alia in sua excusatione proposuit, quod, quum dictus Magdeburgensis non esset ordinarius iudex eius, non crediderat, quod monitione non praemissa auctoritate delegata posset procedere contra ipsum, aut sententiam in eum aliquam promulgare. Unde, quum nec ante factum monitorias, nec post factum literas ab eo aliquas accepisset, peccare non credidit, si divina officia quantumcunque solenniter celebravit, praesertim quum ei non nisi per famam de sententia contra eum prolata constaret. Quod autem, postquam se novit excommunicatum a nobis, divina sibi fecerit officia celebrari, et fidelium communioni se ingesserat frequenter, id non in contemptum sedis apostolicae vel tanti etiam sacramenti, sed spe veniae asserit se fecisse, ne videlicet induresceret amplius, vel durius eius animus proterviret, si nunquam divinis officiis interesset; licet in diebus solennibus se nunquam celebrationi divinorum ingesserit, sed cum paucis in angulo alicuius ecclesiae occulte non festivis diebus divina sibi fecerit interdum officia celebrari. Licet autem in hoc non videatur omnino culpabilis exstitisse, quia tamen in dubiis via est tutior eligenda, etsi de lata in eum sententia dubitaret, debuerat tamen potius se abstinere, quam sacramenta ecclesiastica pertractare.

Thirdly, that although he feigned to cease from the administration of the Würzburg church, nevertheless he never fully withdrew from it, inasmuch as, when questioned by us, he confessed that he still detained the temporalities: but that same bishop wished thus to excuse himself on the first chapter, that he had passed over to the Würzburg church by special apostolic authority, since Celestine of blessed memory, our predecessor, had judged that a license should be indulged to him for passing over to another church; but, attending more carefully to the words of that indulgence and their force, he did not have from it a cause for transferring, before the petition of him by whom it was to be made had been examined by him—lest perchance something might be done by impulse, lest anything be done through simoniacal depravity, lest he might attempt anything against canonical sanctions—which is quite clear from the tenor of the indulgence, in which there is subjoined near the end: provided that it does not run counter to canonical statutes: furthermore, even if there seemed to him to have been an indult that, when invited, he might assume a greater dignity, nevertheless it was not granted to him that he should transfer himself to a church of equal dignity, since it belongs to a greater indulgence for a bishop to pass to a peer church—É rather É we have never found to have been dispensed—but it is clear that the churches of Hildesheim and Würzburg, as far as dignity is concerned, are equals, since each is suffragan to the church of Mainz; for although Würzburg is more abundant in temporalities, Hildesheim, however, is held nobler in spirituals.] Yet this among other things he put forward in his excuse, that, since the said Magdeburg prelate was not his Ordinary judge, he had not believed that, with no monition premised, by delegated authority he could proceed against him or promulgate any sentence upon him. Whence, since he had received from him neither monitory letters before the deed nor any letters after the deed, he did not believe he sinned if he celebrated the divine offices, however solemnly, especially since it was established to him only by report that a sentence had been pronounced against him. As to the fact that, after he knew himself excommunicated by us, he had the divine offices celebrated for himself, and he frequently thrust himself into the communion of the faithful, this, he asserts, he did not do out of contempt for the Apostolic See or even for so great a sacrament, but in the hope of pardon, namely lest he should grow more hardened, or his spirit become more stubbornly insolent, if he should never take part in the divine offices; although on festal days he never thrust himself into the celebration of divine things, but with a few persons, in the corner of some church, secretly, on non-festal days he sometimes had the divine offices celebrated for himself. Although in this he does not seem to have been altogether culpable, nevertheless, because in doubtful matters the safer way is to be chosen, even if he doubted about the sentence pronounced against him, he ought rather to have abstained than to handle the ecclesiastical sacraments.

Illud autem, quod sub spe veniae divina sibi fecit, postquam se a nobis excommunicatum noverat, celebrari, et communioni fidelium se ingessit, potius contra eum facere credimus, quam pro eo, quum sub fiducia poenitentiae non debuerit deliquisse, et excommunicato non vitare multo magis, quam non vitari periculosum exsistat; non vitare siquidem, quum in eo sit, excommunicatus sine delicto non potest, sed, quum ex aliis pendeat, sine suo delicto poterit non vitari. [Munitiones autem et oppida Herbipolensis ecclesiae in utilitatem ipsius se asseruit tenuisse ne si ad alienas manus forsitan devenissent, non esset quia ea postmodum liberaret; sed quum spiritualia sunt temporalibus digniora et obedientia melior quam victimae et auscultare melius quam adipem arietum offerre, non debuerat idem episcopus pro temporali commodo Herbipolensis ecclesiae, inobedientiae notam incurrere et apostolicis iussionibus contraire. Attendentes igitur, quod non vult dominus mortem peccatoris, ne videremur apostolicae sedis benignitatis immemores cum eodem episcopo misericordiam in quibusdam duximus faciendam; sed quoniam idem dominus misericors É si una sine altera teneatur, quum et quaedam sint culpae, in quibus secundum canonicas sanctiones culpa est relaxare vindictam, temperavimus ergo et per disciplinam misericordiam et per misericordiam disciplinam, ut sic commissos ab eodem episcopo puniremus excessus, ne ipsum cogeremus de venia desperare; ipsum igitur sub nostra et fratrum nostrorum praesentia in publico consistorio constitutum, sequentes canonicas sanctiones, quibus est cautum, ut qui ad maiorem plebem se transtulerint, et a cathedra pelli debeant aliena et carere propria, ut nec illis praesideant quos per superbiam spernunt, nec illis quos per avaritiam concupiunt, tam Herbipolensi quam Hildesheimensi episcopatu per sententiam curavimus spoliare,] Cum eo misericordiam facientes, poenam, quam canon infligit his, qui post excommunicationem divina praesumpserint officia celebrare, vel qui se celebrationi ingesserint divinorum, ei non duximus infligendam.

But that fact, namely that under hope of pardon he had divine things celebrated for himself after he knew that he had been excommunicated by us, and thrust himself into the communion of the faithful, we believe works rather against him than for him, since under the confidence of penitence he ought not to have transgressed, and for an excommunicate not to avoid is far more dangerous than not to be avoided; for indeed an excommunicate, when it is in his power, cannot fail to avoid without fault, but, when it depends on others, he can without his own fault not be avoided. [Moreover, he asserted that he had held the fortifications and towns of the Herbipolensis church to its advantage, lest, if perchance they had come into alien hands, there would be no means whereby he might afterward free them; but since spiritual things are more worthy than temporal, and obedience better than victims, and to hearken better than to offer the fat of rams, the same bishop ought not, for the temporal advantage of the Herbipolensis church, to incur the mark of disobedience and to contravene apostolic injunctions. Therefore, considering that the Lord does not will the death of the sinner, lest we might seem forgetful of the benignity of the Apostolic See, we judged that mercy should be extended with the same bishop in certain matters; but since that same Lord is merciful É if the one be held without the other, since there are also certain faults in which, according to the canonical sanctions, it is a fault to relax vengeance, we therefore tempered both mercy by discipline and discipline by mercy, so that we might thus punish the excesses committed by the same bishop, lest we should compel him to despair of pardon; therefore, he himself, set in our presence and that of our brothers in a public consistory, following the canonical sanctions, by which it is provided that those who have transferred themselves to a greater people ought both to be driven from the alien cathedra and to lack their own, so that they preside neither over those whom they despise through pride nor over those whom they covet through avarice, we took care by sentence to despoil him of both the Herbipolensis and the Hildesheimensis bishopric,] Showing mercy with him, we did not deem that the penalty which the canon inflicts on those who, after excommunication, have presumed to celebrate divine offices, or who have thrust themselves into the celebration of divine things, should be inflicted on him.

[Mandavimus ergo etc. Dat. Later.

[We have therefore mandated, etc. Given at the Lateran.

V. Id. Apr. Ao. II. 1200.]

April 9, in the 2nd year. 1200.]

CAP. VI. Excommunicatus celebrans a beneficio deponitur.

CHAPTER 6. An excommunicated celebrant is deposed from his benefice.

Idem Bisuntino Archiepiscopo.

The same to the Archbishop of Besançon.

Fraternitati tuae (Et infra: [cf. c. 7.de eo, qui cogn. IV.13.]) Presbyteros autem et alios clericosdioecesis tuae, qui pro suis excessibus a te nexibus anathematis canonice innodati praesumpserunt vel praesumunt officia celebrare divina, rationabiliter poteris omnibus beneficiis ecclesiaticis spoliare. [Priorem etc.

To your fraternity (And below: [cf. c. 7.de eo, qui cogn.4. 13.]) But the presbyters and other clericsof your diocese, who for their excesses have been canonically bound by you with the bonds of anathema, and have presumed or presume to celebrate the divine offices, you may reasonably strip of all ecclesiastical benefices. [Prior etc.

Dat. Ferentini XII. Kal.

Given at Ferentino, on the 12th day before the Kalends.

Iun. Ao. VI. 1203.]

June. Year 6. 1203.]

CAP. VII. Collatio beneficii excommunicato facta non tenet, et scienter talibus conferens a beneficiorum collatione suspenditur.

CHAPTER 7. The collation of a benefice made to an excommunicated person does not hold, and one who knowingly confers to such persons is suspended from the collation of benefices.

- (Quaesivistis etc.:) Celebrans in loco interdicto, si est clericus saecularis, beneficiis privatur; si monachus, in arctius monasterium detruditur. H. d.

- (You asked, etc.:) One celebrating in an interdicted place, if he is a secular cleric, is deprived of benefices; if a monk, he is thrust into a stricter monastery. H. d.

Idem Decano et Priori Coloniensibus.

The same to the Dean and the Prior of Cologne.

Postulastis per sedem apostolicam edoceri (Et infra:) Consequenter etiam quaesivistis, utrum clerici, qui, dum essent excommunicationis vinculo innodoti, ecclesiastica beneficia sunt adepti, eadem, postquam absolutionis beneficium obtinuerunt, licite valeant retinere, postulantes nihilominus [per sedem apostolicam explicari,] qua poena corrigi debeant abbates et abbatissae, et alii ecclesiarum praelati, qui scienter clericis excommunicationi subiectis ecclesiastica beneficia contulerunt. Ad quae Consultationi vestrae respondemus, quod, quum excommunicatis communicari non debeat, clericis excommunicationis vinculo innodatis ecclesiastica beneficia conferri non possunt, nec illi valent ea retinere licite, nisi forsitan cum eis fuerit misericorditer dispensatum, quum ea non fuerint canonice consecuti. Illi vero, qui scienter illa beneficia talibus contulerunt, tamdiu debent a beneficiorum collatione suspendi, donec super hoc veniam consequi mereantur, ut puniantur in hoc, in quo delinquere praesumpserunt.

You have requested to be instructed through the apostolic see (And below:) Consequently you also inquired whether clerics who, while they were knotted by the bond of excommunication, obtained ecclesiastical benefices, may be able licitly to retain the same after they have obtained the beneficium of absolution, requesting nonetheless [to have it explained through the apostolic see,] by what penalty abbots and abbesses, and other prelates of churches, ought to be corrected, who knowingly conferred ecclesiastical benefices upon clerics subject to excommunication. To which your Consultation we respond, that, since one ought not to communicate with the excommunicated, ecclesiastical benefices cannot be conferred upon clerics bound by the bond of excommunication, nor are they able to retain them licitly, unless perhaps it has been mercifully dispensed with them, since they did not obtain them canonically. But those who knowingly conferred those benefices upon such men ought to be suspended from the collation of benefices for so long until they may merit to obtain pardon in this matter, so that they may be punished in that wherein they presumed to transgress.

Quaesivistis praeterea, qualiter puniri debeant clerici ac monachi vel moniales ecclesiarum conventualium, qui post latam interdicti sententiam in locis suppositis interdicto praesumpserunt hactenus, et adhuc etiam non verentur divina officia celebrare, quamvis propter hoc sint excommunicationis vinculo innodati. Ad hoc breviter respondemus, quod clerici, qui talia praesumpserunt, sunt ecclesiasticis beneficiis spoliandi; monachi vero vel moniales in arctioribus monasteriis ad peragendam poenitentiam detrudendi. [Insuper etc.

You asked further, how clerics and monks or nuns of conventual churches ought to be punished, who, after the sentence of interdict has been pronounced, have hitherto presumed, and even now do not fear, to celebrate the divine offices in places subjected to the interdict, although on this account they are tied by the bond of excommunication. To this we briefly respond, that clerics who have presumed such things are to be despoiled of ecclesiastical benefices; but monks or nuns are to be thrust into stricter monasteries to perform penance. [Moreover etc.

Dat. Lat. Id. Maii Ao. X. 1207.]

Given at the Lateran, on the Ides of May, in the year 10. 1207.]

CAP. VIII. Valet collatio beneficii ei facta, qui prius fuit excommunicatus, sei absolutus tempore collationis.

CHAPTER 8. The conferral of a benefice made to one who previously was excommunicated is valid, if he has been absolved at the time of the collatio.

Idem Decano et Subdiacono Pictaviensibus et Magistro P. Canonica PetragoricensI. Proposuit olim coram nobis dilectus filius magister P. [Boiol] clericus venerabilis fratris nostri episcopi Tusculanensis, quod dilecto filio G. sanctae Mariae in porticu diacono cardinali in partibus illis apostolicae sedis legationis fungente officio, quidam de Lemovicensibus canonicis ei humiliter supplicarunt, ut eorum ecclesiam, quae debito fraudabatur clericorum servitio, ordinaret, pro se ac magistro eodem scriptore nostro preces specialiter porrigentes. Ipse vero, Lemovicensem civitatem ingressus, canonicos interpositis precibus monuit, ut illos reciperent in socios et in fratres, maxime quum praebendae V. vel IV. ab ultima ipsius ecclesiae ordinatione vacassent, quibus post petitas et concessas deliberationis inducias non curantibus respondere, de praebenda Lemovicensi cardinalis praedictus eosdem clericos investivit.

The same to the Dean and Subdeacon of Poitiers and to Master P., Canon of Périgueux. It was set forth once before us by our beloved son Master P. [Boiol], a cleric of our venerable brother the bishop of Tusculum, that to our beloved son G., deacon cardinal of Santa Maria in Porticu, in those parts exercising the office of legation of the Apostolic See, certain of the Limoges canons humbly supplicated him to set in order their church, which was being defrauded of the due service of clerics, presenting petitions in particular on their own behalf and on behalf of that same master, our scribe. He, however, having entered the city of Limoges, with prayers interposed admonished the canons to receive them as associates and as brothers, especially since 5 or 4 prebends had lain vacant from the last ordering of that church; but when, after delays for deliberation had been sought and granted, they did not care to respond, the aforesaid cardinal invested those same clerics with a Limoges prebend.

(Et infra:) Si vero probaret, ipsum excommunicatum tunc temporis exstitisse, non postponerent quod de ipso factum fuerat revocare, qui, mandatum apostolicum exsequentes, utriusque partis receptis testibus, et confessionibus et allegationibus intellectis, eandem causam sufficienter instructam ad nostrum remiserunt examen. Quum autem dictus magister et Lemovicensis poenitentiarius in nostra fuissent praesentia constituti, et acta iudicii inspici fecerimus diligenter, per poenitentiarii testes intelleximus factam fidem, quod Lemovicensis episcopus pluribus annis, antequam idem magister investitus fuerit, et clericos et burgenses castri Lemovicensis et eundem P. nominatim, quem eorum dicebant consiliarium et fautorem, vinculo excommunicationis adstrinxit. Per testes vero magistri P. probabatur, quod, etsi dictus episcopus in burgenses et eorum fautores tam clericos quam laicos Lemovicenses excommunicationis sententiam protulisset, eos tamen per tres annos absolvit, antequam dictus magister fuerit investitus, quibusdam presbyteris usque ad certum tempus in excommunicatione retentis, qui contra sententiam interdicti praesumpserant celebrare, et quod idem episcopus dicto magistro communicavit postea in ecclesia et in mensa. Quia vero iuxta mandati nostri tenorem saepe dictum magistrum P. investiturae suae tempore a praefato episcopo exstitisse excommunicatum, dictus poenitentiarius, sicut obtulerat, non probavit, quum ex adverso de absolutione et communione dicti episcopi fuerit facta fides: quod per dictum legatum de memorato magistro P. factum est, de fratrum nostrorum consilio per diffinitivam sententiam duximus approbandum.

(And below:) If indeed he should prove that he had been excommunicated at that time, they should not postpone to revoke what had been done concerning him; and they, executing the apostolic mandate, after witnesses of both parties had been received and the confessions and allegations understood, remitted that same cause, sufficiently instructed, to our examination. But when the said master and the penitentiary of Limoges had been set in our presence, and we caused the acts of the judgment to be diligently inspected, through the penitentiary’s witnesses we understood that faith had been made, that the bishop of Limoges, for many years before that same master was invested, bound both the clerics and the burgesses of the castle of Limoges and that P. himself by name, whom they said was their counselor and supporter, with the bond of excommunication. By the witnesses of Master P., however, it was proved that, although the said bishop had pronounced a sentence of excommunication against the burgesses and their supporters, both clerical and lay of Limoges, nevertheless he absolved them for three years before the said master was invested, certain priests being retained in excommunication up to a fixed time, who had presumed to celebrate contrary to the sentence of interdict, and that the same bishop communicated with the said master afterwards in church and at table. Since, however, according to the tenor of our mandate, the said penitentiary did not prove, as he had offered, that the oft-mentioned master P. was excommunicated by the aforesaid bishop at the time of his investiture, whereas on the contrary proof had been made concerning the absolution and communion of the said bishop: what was done by the said legate concerning the aforesaid master P., by the counsel of our brothers we have judged to be approved by a definitive sentence.

[Quocirca etc. Dat. Lat.

[Wherefore, etc. Given at the Lateran.

VI. Kal. Febr. Ao. XIII.

On the 6th day before the Kalends of February, in the 13th year.

1210.]

CAP. IX. Suspensus vel excommunicatus ignoranter celebrando nulla indiget dispensatione respectu irregularitatis; alias secus.

CHAPTER 9. A suspended or excommunicated person, by celebrating in ignorance, needs no dispensation with respect to irregularity; otherwise, it is different.

Gregorius IX. I. et I. Canonicis Pragensibus.

Gregory 9. To I. and I., Canons of Prague.

Apostolicae sedis (Et infra:) Verum, quia tempore suspensionis ignari celebrastis divina, vos reddit ignorantia probabilis escusatos. Ceterum, si forte ignorantia crassa et supina aut erronea fuerit, propter quod dispensationis gratia egeatis, eam vobis de benignitate apostolica indulgemus. [Dat.

Of the Apostolic See (And below:) Indeed, because during the time of suspension you, unknowing, celebrated the divine rites, a probable ignorance renders you excused. Moreover, if perchance the ignorance has been crass and supine or erroneous, on account of which you are in need of the grace of dispensation, we, from Apostolic benignity, grant it to you. [Dat.

X. Kal. Mai. 1227.]

April 22. 1227.]

CAP. X. Excommunicatus minori celebrans non est irregularis, sed peccat, et potest eligere, et ea, quae sunt iurisdictionis, exercere, licet non eligi; et, si confert sacramenta, licet peccet, tamen collatio tenet et suum habet effectum.

CHAPTER 10. One excommunicated with a minor censure, celebrating, is not irregular, but he sins; and he can elect, and exercise those things which are of jurisdiction, although not be elected; and, if he confers the sacraments, although he sins, nevertheless the conferral stands and has its own effect.

Idem.

The same.

Si celebrat minori excommunicatione ligatus, licet graviter peccet, nullius tamen notam irregularitatis incurrit, nec eligere prohibetur, vel ea, quae ratione iurisdictionis sibi competunt, exercere. Si tamen scienter talis electus fuerit, eius electio est irritanda pro eo, quod ad susceptionem eorum eligitur, a quorum perceptione a sanctis Patribus est privatus. Peccat autem conferendo ecclesiastica sacramenta; sed ab eo collata virtutis non carent effectu, quum non videatur a collatione, sed participatione sacramentorum, quae in sola consistit perceptione, remotus; dummodo non in contemptum ecclesiasticae disciplinae, videlicet contra prohibitionem superioris, communioni excommunicatorum pertinaciter se ingesserit, in quo casu est anathemate feriendus.

If he celebrates while bound by lesser excommunication, although he sins gravely, nevertheless he incurs no mark of irregularity, nor is he prohibited from electing, or from exercising those things which by reason of jurisdiction are competent to him. If, however, such a one has knowingly been elected, his election is to be annulled for this reason: that he is chosen to the assumption of those things, from the reception of which he has been deprived by the holy Fathers. He sins, moreover, in conferring the ecclesiastical sacraments; but those conferred by him do not lack the effect of their virtue, since he is seen to be removed not from conferral, but from participation of the sacraments, which consists solely in reception; provided that he has not, in contempt of ecclesiastical discipline, namely against the prohibition of a superior, stubbornly thrust himself into the communion of the excommunicated, in which case he is to be struck with anathema.

TITULUS XXVIII. DE CLERICO NON ORDINATO MINISTRANTE.

TITLE 28. ON A CLERIC NOT ORDAINED MINISTERING.

CAP. I. Clericus, ministrans in pertinentibus ad ordinem, quem non habet, deponendus est, et amplius non ordinandus.

CHAPTER 1. A cleric, ministering in things pertaining to an order which he does not have, is to be deposed, and is not to be ordained further.

Hormisda Papa.

Pope Hormisdas.

Si quis baptizaverit aut aliquod divinum officium exercuerit non ordinatus, propter temeritatem abiiciatur de ecclesia, et nunquam ordinetur.

If anyone has baptized or has exercised any divine office not ordained, let him be cast out from the Church on account of temerity, and let him never be ordained.

CAP. II. Diaconus, missam celebratos, ad sacerdotium non promovetur, et a diaconatu suspenditur ad tempus; sed in beneficio poterit ad tempus dispensarI. Urbanus III.

CHAPTER 2. A deacon, having celebrated Mass, is not promoted to the priesthood, and is suspended from the diaconate for a time; but in his benefice he can for a time be dispensed. Urban III.

Legionensi Episcopo.

To the Bishop of León.

Ex literis tuae fraternitatis innotuit nobis, quod I. diaconus praesentium lator, volens ante tempus in presbyterum ordinari, asseruit, se propter ordinationem tuam gradum sacerdotalem adeptum, et, quum non imposuisses ei manum, missarum celebrationem usurpare praesumpsit, postmodum vero Domino inspirante rediit ad se ipsum, et proprium recognoscens excessum, in tanto sibi periculo consuli humiliter postulavit. Quia igitur super hoc tua nos duxit fraternitata consulendos, literis praesentibus Consultationi tuae respondemus, quod ad sacerdotis officium non poterit promoveri; a diaconatu quoque biennio vel triennis pro tua maneat provisione suspensus. De beneficio autem misericorditer agatur cum eo, ne sustentatione privatus ad saeculi negotia revertatur.

From the letters of your fraternity it has become known to us that I., a deacon, the bearer of these presents, wishing to be ordained into the presbyterate before the time, asserted that by reason of your ordination he had attained the sacerdotal grade, and, although you had not laid a hand upon him, presumed to usurp the celebration of masses, but afterward, the Lord inspiring, he returned to himself, and, recognizing his own excess, in so great a peril to himself humbly requested to be counseled. Therefore, since on this matter your fraternity has led us to be consulted, by the present letters Consultation we respond to your Consultation, that he cannot be promoted to the office of priest; and let him also remain suspended from the diaconate for two or three years at your provision. But as to the benefice, let it be dealt with mercifully with him, lest, deprived of sustentation, he return to secular business.

Ut autem securius ei possis hanc misericordiam facere, de agenda imposita poenitentia diligentem circa eum curam non desinas exhibere. Salubrius autem sibi absque dubio providebit, si ad regularem vitam se duxerit transferendum.

But that you may be able more securely to show this mercy to him, concerning the performance of the imposed penance do not cease to exhibit diligent care for him. Moreover, he will without doubt provide more healthfully for himself, if he has determined to have himself transferred to a regular life.

TITULUS XXIX. DE CLERICO PER SALTUM PROMOTO.

TITLE 29. ON A CLERIC PROMOTED BY A LEAP.

CAP. UN.

CHAPTER ONE.

Qui ignoranter per saltum de subdiacono fit presbyter, post poenitentiam in diaconum ordinatur, et postea potest secum in sacerdotio dispensarI. Innocentius III. Bononiensi Episcopo.

He who, ignorantly, is made presbyter per saltum from subdeacon, after penance is ordained deacon, and afterwards he can be dispensed with in his priesthood. Innocent 3. To the Bishop of Bologna.

Tuae nobis praesentatae literae continebant, quod, sicut ex relatione quorundam bonorum virorum receperas, P. presbyter lator praesentium, diaconatus ordine praetermisso, se fecit ad sacerdotii ordinem promoveri, quumque super hoc ab ipso quaesisses diligentius veritatem, ipse tibi quoque secreto humiliter confessus est, se pro certo nescire, si res taliter se haberet, sed, ex quo boni viri hoc asserebant, inter quos fuerat conversatus, credebat assertioni eorum, eo, quod ipse tempore, quo ordines inferiores susceperat, infra annos discretionis fuerat constitutus. Tu igitur, ipsum ad apostolicam sedem transmittens, a nobis humiliter supplicasti, ut cum eo misericorditer agere dignaremur. Nos igitur, eius miseriae condolentes, fraternitati tuae per apostolica scripta Mandamus, quatenus condignam poenitentiam pro huiusmodi negligentia iniungas eidem; qua peracta, quia non intelligitur iteratum quod factum esse nescitur, ipsum in diaconum ordinare procures, et sic de misericordia eundem ministrare permittas in ordine sacerdotis.

Your letters presented to us contained that, as you had gathered from the report of certain good men, P., presbyter, bearer of these presents, with the order of the diaconate omitted, had caused himself to be promoted to the order of priesthood; and when you had more diligently inquired from him the truth concerning this, he also confessed to you in secret humbly that he did not know for certain whether the matter stood thus, but, since good men, among whom he had associated, were asserting this, he was believing their assertion, for the reason that he himself, at the time when he received the lower orders, had been placed below the years of discretion. You therefore, sending him to the apostolic see, humbly supplicated from us that we might deign to deal mercifully with him. We therefore, commiserating his misery, to your fraternity by apostolic writings We Command, that you enjoin upon him a condign penance for negligence of this sort; which, when completed, since that is not understood to have been repeated which is not known to have been done, you should take care to ordain him a deacon, and thus, by mercy, allow the same to minister in the order of priest.

[Dat. Rom. ap. S. Petr.

[Given at Rome, at St. Peter’s.

XII. Kal. Febr.

January 21.

1205.]

TITULUS XXX. DE EO, QUI FURTIVE ORDINEM SUSCEPIT.

TITLE 30. ON HIM WHO HAS FURTIVELY RECEIVED ORDINATION.

CAP. I. Qui furtive recipit ordinem, si contra hoc facientes lata erat excommunicatio, sine dispensatione Papae in sic suscepto ministrare vel ad superiorem adscendere non potest; sed, si excommunicatio lata non erat, episcopus et abbas poterunt dispensare. H. d. cum duobus sequentibus.

CHAPTER 1. He who furtively receives an order, if an excommunication had been promulgated against those acting contrary to this, cannot, without the dispensation of the Pope, minister in the order thus assumed or ascend to a higher grade; but, if an excommunication had not been promulgated, a bishop and an abbot will be able to dispense. This is determined in this chapter with the two following.

Allexander III. Lingoniensi Episcopo.

Alexander 3. To the Bishop of Langres.

Veniens ad nos P. lator praesentium nobis exposuit, se antiqui hostis versutia circumventum furtive diaconatus ordinem suscepisse. Unde fraternitati tuae respondemus, quod, si forte non fuit a te, vel ab aliquo archidiaconorum vel praelatorum tuorum sub anathematis interminatione prohibitus, tu ipse in promotione ipsius ad sacerdotale officium condigna satisfactione imposita, nisi alia impediant, pro arbitrio tuo dispenses. Si vero interminatio anathematis super hoc facta est, moneas eum, sicut et nos fecimus, ut in aliquo monasterio seu canonia habitum suscipiat regularem; cui iuxta admonitionem, ex quo in habitu illo aliquanto tempore fuerit laudabiliter conversatus, poteris misericorditer providere; alioquin nulla ratione concedimus, eum ad sacerdotalem ordinem promoverI.

Coming to us, P., the bearer of the present letters, explained to us that, overreached by the cunning of the ancient enemy, he had furtively received the order of the diaconate. Wherefore we reply to your fraternity that, if perhaps he was not by you, or by any of your archdeacons or prelates, forbidden under the threat of anathema, you yourself, in his promotion to the priestly office, with condign satisfaction imposed, unless other things impede, may, at your discretion, dispense. But if the threat of anathema was made in this matter, you should admonish him, just as we too have done, that he assume the regular habit in some monastery or canonry; for whom, according to the admonition, once he has lived praiseworthily for some time in that habit, you will be able mercifully to provide; otherwise we in no way grant that he be promoted to the sacerdotal order.

CAP. II. Summatum est supra capitulo proximo.

CHAPTER 2. It has been summarized above in the previous chapter.

Coelestinus III. Quum H. lator praesentium, sicut nobis sua quaestione monstravit, ad tuam ordinationis causa praesentiam accessisset, iuxta consuetudinem patriae sibi quatuor minores ordines contulisti; quibus non contentus, subdiaconatum etiam [eodem die, inter alios latens te inscio, et diaconatum] temerario ausu recepit. Quia vero idem clericus in hoc facto multum excessit, mandamus, quatenus eum in minoribus duntaxat ordinibus celebrare permittas.

Celestine 3. When H., the bearer of these presents, as he showed us by his petition, had come into your presence for the sake of ordination, you conferred upon him, according to the custom of the country, the four minor orders; not content with these, he also received with rash audacity the subdiaconate [the same day, hiding among others unbeknownst to you, and the diaconate]. But since the same cleric greatly exceeded in this deed, we command that you permit him to celebrate in the minor orders only.

Si vero domum religionis intraverit, et vita et mores eius exegerint: abbas suus, si voluerit, [etiam] in aliis cum eo poterit ordinibus dispensare.

But if indeed he shall have entered a house of religion, and his life and morals shall have required it: his abbot his own, if he will, [also] will be able to dispense with him in other orders.

CAP. III. Summatum est supra capitulo primo.

CHAPTER 3. It has been summed up above in the first chapter.

Idem.

The same.

Innotuit nobis ex tenore tuarum literarum, quod G. clericus lator praesentium et alii duo de dioecesi tua ad G. quondam Seguntinum episcopum, ut ordines ab eo reciperent, accesserunt; quumque ab eodem episcopo sub excommunicationis sententia fuisset inhibitum, ne quis se ad duos ordines suscipiendos ingereret, praedicti clerici nihilominus subdiaconatus et diaconatus ordinem clandestine susceperunt. Quia igitur, quid tibi faciendum sit, pro his tua nos duxit fraternitas consulendos, Consultationi tuae taliter respondemus, quod taliter ordinati in susceptis ordinibus de iuris rigore ministrare non debent. Verum tamen, si ad religionem aliquam voluerunt se transferre, et, peracta poenitentia pro arbitrio tuo eis iniuncta, ibidem laudabiliter fuerint conversati, processu temporis cum eis poteris de nostra licentia dispensare, ut postmodum susceptorum ordinum exsecutione laetentur.

It has become known to us from the tenor of your letters that G., a cleric, the bearer of these presents, and two others from your diocese approached G., formerly bishop of Sigüenza, in order to receive orders from him; and when by that same bishop it had been forbidden under sentence of excommunication that anyone should intrude himself to receive two orders, the aforesaid clerics nonetheless clandestinely received the order of the subdiaconate and of the diaconate. Therefore, since your fraternity has led us to be consulted as to what ought to be done by you in these matters, we reply to your consultation thus, that those ordained thus ought not, by the rigor of law, to minister in the orders received. Nevertheless, if they have wished to transfer themselves to some religious order, and, after the penance imposed on them at your discretion has been completed, they shall have conducted themselves laudably there, in the process of time you will be able, by our license, to dispense with them, so that thereafter they may rejoice in the execution of the orders received.

Praeterea pro praedicto G., quum in persona propria laboravit, fraternitatem tuam rogamus attentius et monemus, ut eum facias in canonicam regularem St. P. de Semina vel alium religiosum locum, ubi deploret excessum, tanquam fratrem assumi, ut si ei ibidem viventi regulariter sua merita videris suffragari ministrandi prout diximus ei tribuas facultatem.

Moreover, on behalf of the aforesaid G., since he has labored in his own person, we ask your fraternity more attentively and admonish, that you have him received as a brother into the regular canonry of St. P. of Semina, or into some other religious place, where he may bewail his excess; so that, if you shall see that, living there regularly, his merits support him, you may grant to him the faculty of ministering as we have said.

TITULUS XXXI. DE EXCESSIBUS PRAELATORUM ET SUBDITORUM.

TITLE 31. ON THE EXCESSES OF PRELATES AND SUBJECTS.

CAP. I. Monet praelatos abstinere a gravaminibus, subditorum, et aliqua enumerat, et geminatum poenam imponit contra facientibus.

CHAPTER 1. Admonishes prelates to abstain from grievances upon their subjects, and it enumerates some, and imposes a doubled penalty against those who do the contrary.

Alexander III. Pervenit ad audientiam nostram, unde, si verum est, miramur plurimum, et adversus vos de iure novemur, quod in presbyteros, qui sunt in vestra iurisdictione constituti, singulis annis, quasi in servos et mercenarios, talliam facitis, quibus, nisi ad voluntatem vestram pecuniam solverint, divinum officium interdicitis, et eos viliter et inhoneste tractatis in tantum, quod ipsos laicis despicabiles reddidistis. Quum autem presbyteros quasi filios et fratres benigna ac fraterna debeatis caritate fovere, mandamus, quatenus in eos huiusmodi tallias et exactiones indebitas exercere nullatenus praesumatis, nec de cetero irrationabiliter gravetis vel inhoneste tractetis eosdem, aut sine iudicio capituli sui suspendere, vel eorum ecclesias interdicto subiicere attentetis, neque duas matrices ecclesias, quarum unam [sibi] sufficere videbitis, permittatis illos tenere, nec aliquem excommunicare sine ordine iudiciario praesumatis, scituri pro certo, quod, si huiusmodi rumores de vobis iterum ad aures nostras pervenerint, pro tantis excessibus vos auctore Domino taliter puniemus, quod timore poenae vestrae ceteri a similibus abstinebunt.

Alexander 3. It has come to our hearing, whence, if it is true, we marvel exceedingly, and are much moved in law against you, that upon presbyters, who are established under your jurisdiction, you each year, as if upon slaves and hirelings, impose a tallage, and unless they pay money to your will, you interdict the divine office, and you treat them vilely and dishonorably, to such a degree that you have rendered them despicable to the laity. But since you ought to cherish presbyters, as sons and brothers, with kindly and fraternal charity, we command that you by no means presume to exercise upon them of this kind tallages and undue exactions, nor hereafter unreasonably burden or dishonorably treat the same, nor attempt to suspend them without the judgment of their chapter their, or to subject their churches to interdict, nor allow them to hold two mother churches, of which you will see that one [for themselves] suffices, nor presume to excommunicate anyone without judicial order, knowing for certain that, if rumors of this kind about you shall again come to our ears, for such great excesses we will punish you, by the Lord as author, in such a manner that by fear of your penalty the rest will abstain from the like.

CAP. II. Non potest episcopus sine causa eccleaiam alteri subiectam ab illius subiectione et obsequio liberare.

CHAPTER 2. A bishop cannot without cause liberate a church subject to another from that one’s subjection and obedience.

Idem Cantuariensi Archiepiscopo.

The same, to the Archbishop of Canterbury.

Ad haec, quoniam praedictus episcopus, sicut accepimus, plures ecclesias, et praecipue ecclesiam de Nortun., a consuetudine et obsequio archidiaconorum liberas constituit et immunes, per quod reditus diminuit eorundem et attenuavit: nihilominus tibi praesentium significatione mandamus, quatenus, si res ita se habet, factum episcopi super hoc appellatione remota corrigas et emendes, et ita provideas, quod praefatis archidiaconis consuetudines, quas presbyteri in ecclesiis suorum archidiaconatuum debent, plenarie conserventur, et illis debitam reverentiam exhibeant et honorem.

To these things, since the aforesaid bishop, as we have received, has constituted several churches, and especially the church of Nortun., as free and immune from the custom and obedience of the archdeacons, whereby he has diminished the revenues of the same and has attenuated: nonetheless by the signification of these presents we command you, to the extent that, if the matter so stands, you correct and amend the deed of the bishop herein, appeal removed, and so provide that for the aforesaid archdeacons the customs which the priests in the churches of their archdeaconries owe be fully preserved, and that they show to them the due reverence and honor.

CAP. III. Habens subiectionem seu collationem beneficii, illud pro suo usu retinere non potest, seu sibi conferre.

CHAPTER 3. Having the subjection or the collation of a benefice, he cannot retain it for his own use, or confer it upon himself.

Idem Exoniensi Episcopo.

The same to the Bishop of Exeter.

Ad aures nostras pervenit, quod quidam archidiaconi, tui se in ecclesias, quae in suis archidiaconatibus vacant auctoritate propria intrudere non verentur, et sic ipsas ecclesias detinere non erubescunt. Attendentes itaque absonum et omni rationi contrarium tantae praesumptionis excessum, nec volentes incorrectum relinquere, fraternitati tuae per apostolica scripta praecipiendo Mandamus, quatenus eos, si qui archidiaconi sunt in episcopatu tuo, qui tali modo ecclesias occupant vel occupatas detinent, ad eas dimittendas omni occasione et appellatione cessante censura ecclesiastica compellas, et easdem ecclesias de personis idoneis et honestis ordinans, praefatos archidiaconos pro tanta praesumptione debita cures animadversione punire.

It has come to our ears that certain archdeacons of yours do not hesitate, by their own authority, to intrude themselves into churches which are vacant within their archdeaconries, and thus they do not blush to detain those same churches. Therefore, considering the excess of so great a presumption, out of tune and contrary to all reason, and not wishing to leave it uncorrected, we command your fraternity by apostolic writings, with a precept we order that you constrain them—if there are any archdeacons in your episcopate—who in such a manner occupy churches or hold those occupied, to relinquish them, by ecclesiastical censure, with every pretext and appeal ceasing; and, appointing those same churches with persons suitable and honorable, take care to punish the aforesaid archdeacons with due animadversion for so great a presumption.

CAP. IV. Contra naturam incontinentes, si sunt clerici, deponuntur, et in monasterio detruduntur; si laici, excommunicantur.

CHAPTER 4. Those incontinent against nature, if they are clerics, are deposed, and are thrust into a monastery; if laymen, they are excommunicated.

Idem in concilio LateranensI. Clerici in sacris ordinibus constituti, qui mulierculas in domibus suis sub incontinentiae nota tenuerint, aut abiiciant eas et continenter vivant, aut ab officio et beneficio ecclesiastico fiant alieni. Quicunque autem illa incontinentia, quae contra naturam est, propter quam ira Dei venit in filios diffidentiae et quinque civitates igne consumpsit, deprehensi fuerint laborare, si clerici fuerint, deiiciantur a clero, vel ad agendam poenitentiam in monasteriis detrudantur; si laici, excommunicationi subdantur, et a coetu fidelium fiant penitus alienI. CAP.

The same in the Lateran Council. Clerics established in sacred orders, who have kept little women in their houses under the mark of incontinence, either let them cast them off and live continent, or let them be made alien from ecclesiastical office and benefice. Whoever however shall be found to be engaged in that incontinence which is against nature, on account of which the wrath of God came upon the sons of unbelief and consumed five cities with fire, if they are clerics, let them be cast down from the clergy, or thrust into monasteries to do penance; if laymen, let them be subjected to excommunication, and become utterly alien from the assembly of the faithful. CHAPTER.

V. Subditus non tenetur parere superiori, aliquid exigenti vel praecipienti contra tenorem sui privilegiI. Idem.

5. A subject is not bound to obey a superior who is demanding or commanding something against the tenor of his privilege. The same.

Sane, si episcopi aliquid ab abbatibus praeter debitam obedientiam contra libertatem ordinis a praedecessoribus nostris et a nobis indultam exigunt, liberum sit eisdem abbatibus auctoritate apostolica quod petitur denegare, ne occasione ista ordo iste qui hactenus liber exstitit, perpetuae servitutis laqueo vinciatur.

Indeed, if the bishops demand from the abbots, beyond the due obedience, anything against the liberty of the order granted by our predecessors and by us, let it be free for the same abbots, by apostolic authority, to deny what is requested, lest on this occasion this order, which hitherto has existed free, be bound by the noose of perpetual servitude.

CAP. VI. Vicarius ecclesiae, usurpans sibi ipsius ecclesiae personatum contra praestitum iuramentum, ad officii sui exsecutionem admitti non debet.

CHAPTER 6. The vicar of the church, usurping to himself the personate of that same church contrary to the oath given, ought not to be admitted to the execution of his office.

Idem Norvicensi Episcopo.

The same to the Bishop of Norwich.

Illud etiam de vicariis, qui personis fide et sacramento obligati sunt, duximus statuendum, quod, si fidei et sacramenti religione contempta personatum sibi falso assumentes, contra personas se erexerint, et super hoc in iure confessi fuerint vel convicti, de cetero in eodem episcopatu ad officii sui exsecutionem nullatenus admittantur.

That also concerning vicars, who are bound to the personae by faith and by oath, we have deemed to be established: that, if, the religion of faith and of the oath despised, by falsely assuming the personate to themselves, they have set themselves against the personae, and on this point in law they have confessed or been convicted, thereafter in the same episcopate they are by no means to be admitted to the execution of their office.

CAP. VII. Excommunicatio, lata contra subditum, quia non paret contra privilegium sibi a superiori concessum, non tenet.

CHAPTER 7. Excommunication, issued against a subject because he does not obey in contravention of a privilege conceded to him by a superior, does not hold.

Clemens III. Quum ad quorundam malitiam coercendam in concilio fuerit Lateranensi multa deliberatione statutum, ut archiepiscopi, episcopi, archidiaconi, archipresbyteri etiam et decani certum evectionis numerum et personarum in ecclesiarum visitationibus non excedant: quia, sicut audivimus, quidam ex praedictis personis id in ecclesiis vestris nequaquam observant, super hoc commoditati vestrae attentius duximus salubriter providendum. Ideoque discretioni vestrae apostolica auctoritate concedimus, ut, si ecclesiarum praelati numerum evectionis et personarum in Lateranensi concilio constitutum, quum ecclesias visitant, excedere forte praesumpserint, et pro illis procurationem exegerint, liberum sit vobis auctoritate apostolica denegare, et, si propter hoc in ecclesias vestras vel clericos vestros aliquam sententiam promulgaverint, ipsam auctoritate apostolica decernimus non tenere. [Nulli ergo etc.

Clement 3. When, for the restraining of the malice of certain persons, it was established in the Lateran council, with much deliberation, that archbishops, bishops, archdeacons, archpresbyters also and deans should not exceed a certain number of conveyances and of persons in the visitations of churches: because, as we have heard, certain of the aforesaid persons by no means observe this in your churches, upon this we have judged that it should be wholesomely provided for your convenience more attentively. Wherefore to your discretion by apostolic authority we grant, that, if the prelates of churches, when they visit churches, should perchance have presumed to exceed the number of conveyances and of persons constituted in the Lateran council, and have exacted procuration for them, it may be free to you by apostolic authority to deny it; and, if on that account they shall have promulgated any sentence against your churches or your clerics, we decree by apostolic authority that the same does not hold. [Therefore to none etc.

Dat. Rom. ap. S. Petrum.]

Given at Rome, at St. Peter’s.]

CAP. VIII. Praelatus inferior citra episcopum non potest suam ecclesiam vel sibi subiectam alteri unire sine episcopi consensu, etiam metropolitani auctoritate interveniente.

CHAPTER 8. An inferior prelate below the bishop cannot unite his own church or one subject to himself to another without the consent of the bishop, even with the authority of the metropolitan intervening.

H. d. et est casus multum allegabilis.

This decretal, moreover, is a case very much allegable.

Coelestinus III. Faustino Episcopo.

Celestine 3. To Bishop Faustinus.

Sicut unire episcopatus atque potestati subiicere alienae, ad summum Pontificem pertinere dignoscitur: ita episcopi est ecclesiarum suae dioecesis unio et subiectio earundem. Quum itaque, sicut nobis innotuit, prior Grandensis monasterium suum, quod est in tua dioecesi, et de tuo debet ordinari consensu, monasterio de Accato, tuo assensu minime requisito, subiecerit sive unierit, fraternitati tuae per apostolica scripta mandamus atque indulgemus, ut, quod fecit super hoc te inconsulto, tibi liceat auctoritate nostra, sicut iustum fuerit, infirmare, non obstante assensu vel confirmatione, quam metropolitanus interposuisse proponitur, quum in dioecesi sui suffraganei absque ipsius assensu non debeat aliquid huiusmodi contra constitutiones canonicas attentare, nos quoque id decernimus, prout dictum est, irritandum, statuentes etc.

Just as to unite bishoprics and to subject them to an alien power is recognized to pertain to the Supreme Pontiff, so the union and subjection of the churches of his own diocese belongs to the bishop. Therefore, since, as it has become known to us, the prior of Grandensis, his monastery, which is in your diocese and ought to be regulated by your consent, to the monastery of Accato, with your assent by no means requisitioned, has subjected or united, we command and grant to your fraternity by apostolic writings, that what he has done on this point without consulting you, it may be lawful for you by our authority, as shall be just, to invalidate, notwithstanding the assent or confirmation which the metropolitan is alleged to have interposed, since in the diocese of his suffragan he ought not to attempt anything of this kind against the canonical constitutions without his assent; we likewise decree that it is, as has been said, to be nullified, establishing etc.

CAP. IX. Suspendi debet clericus, qui de suo crimine publice gloriatur.

CHAPTER 9. A cleric who publicly glories in his own crime ought to be suspended.

Innocentius III. Archipresbytero sancti Andreae de Pall.

Innocent 3. To the Archpresbyter of Saint Andrew of Pall.

Quam sit grave crimen in clericis, quum malefecerint, gloriari et in rebus pessimis exsultare, nullus sanae mentis ignorat. Accepimus sane, quod non sine dolore referimus, quod, quum R. Deserien. P. filiam suam cuidam I. nomine tradiderit in uxorem, P diaconus ecclesiae S. Petri, filius A. sacerdotis, non erubuit publice confiteri, se mulierem praedictam carnaliter cognovisse; unde factum est, quod praedictus vir ad propria eam remitteret, cui fuerat matrimonialiter copulata.

How grave a crime it is in clerics, when they have done ill, to boast and to exult in the worst things, no one of sound mind is ignorant. We have indeed received—which we report not without sorrow—that, when R., of Deserien., had given his daughter P. to a certain man by the name of I. in marriage, P., a deacon of the church of St. Peter, son of A., a priest, did not blush to confess publicly that he had carnally known the aforesaid woman; whence it came about that the aforesaid husband sent her back to her own, to whom she had been matrimonially coupled.

Ideoque tibi per apostolica scripta mandamus, quatenus, si tibi constiterit de praemissis, omni contradictione et appellatione cessante praefatum clericum ab officio et beneficio suspendere non postponas, compellens virum, ut uxorem suam recipiat, eique, sicut iustum est, officium exhibeat maritale. [Dat. IV. Id. Maii Pont.

And therefore we command to you through apostolic letters that, if the aforesaid has been established to you, with every contradiction and appeal ceasing, you do not delay to suspend the aforesaid cleric from office and benefice, compelling the husband to receive his wife and to render to her, as is just, the marital duty. [Dated the 4th day before the Ides of May, Pont.

nostr. Ao. I. 1198.]

of our pontificate, Year 1. 1198.]

CAP. X. Clericus, auctoritatem vel consilium directe vel indirecte homicidio praestans, irregularis efficitur.

CHAPTER 10. A cleric, furnishing authority or counsel directly or indirectly to homicide, becomes irregular.

Idem Episcopo Hiponensi et Abbati de Tileto, Visitatoribus Lombardiae.

The same to the Bishop of Hippo and to the Abbot of Toledo, Visitors of Lombardy.

Ex literis vestris accepimus, quod, quum ad Albiganensem ecclesiam una cum venerabili fratre nostro Pisano archiepiscopo, tunc episcopo Vercellensi, accessissetis visitationis officium impleturi, Albiganensis episcopus inter cetera, quae proposita fuerant contra ipsum, hoc vobis ore proprio est confessus, quod, quum quidam in villa quadam, ad eius iurisdictionem spectante, infamaretur de furto, et idem illud inficiaretur omnino, offerens, quod candentis ferri iudicio se purgaret, et ut suspendio puniretur, si deficeret in eodem, dictus episcopus requisivit a iudice, quid super hoc videretur eidem. Et quum iudex respondisset, ut fieret, sicut fur ipse dixerat, ferrum candens in ipsius praesentia episcopi est allatum. Quo quum accepisset fur ille, combustus est; unde iudex pavefactus, quid sibi super hoc videretur, consuluit episcopum memoratum.

From your letters we have received that, when you had come to the church of Albenga together with our venerable brother the archbishop of Pisa, then bishop of Vercelli, to fulfill the office of visitation, the bishop of Albenga, among other things which had been proposed against him, confessed this to you with his own mouth: that, when a certain man in a certain villa, pertaining to his jurisdiction, was being infamed for theft, and the same utterly denied it, offering that he would purge himself by the judgment of glowing iron, and that he be punished by hanging if he should fail therein, the said bishop asked the judge what seemed good to him concerning this. And when the judge had responded that it should be done as the thief himself had said, the glowing iron was brought in the presence of the bishop himself. When the thief had taken it, he was burned; whereupon the judge, stricken with dread, consulted the aforesaid bishop what seemed to him about this.

Qui respondit, quod, si fur idem sic evaderet, malum esset; quanquam per literas, quas idem episcopus nobis modo direxit, affirmet, se verbis talibus usum fuisse: "Auditis, quantus est clamor populi, omnes dicunt, [quod] malum est, si sic evaserit impunitus." Et sic episcopus et iudex villam ipsam cum multitudine sunt ingressi, in quorum praesentia praedictus fur est auctoritate ipsius episcopi suspensus; propter quod ipsum cum literis vestris ad sedem apostolicam destinastis. Sed idem in praesentia nostra constitutus nihil unquam super his proposuit coram nobis, nec literas vestras vidimus, licet idem se nobis illas asserat praesentasse. Quin immo statim, quum dictus archiepiscopus ad sedem apostolicam accessit, qui nobis huiusmodi rei seriem plenarie indicavit, idem episcopus a nostra discessit praesentia, et perquisitus non potuit inveniri.

He replied that, if the same thief were to get off thus, it would be an evil; although through the letters, which the same bishop has just now directed to us, he affirms that he used such words: "Having heard how great the clamor of the people is, all say, [that] it is an evil if he has thus escaped unpunished." And so the bishop and the judge entered that very village with a multitude, in whose presence the aforesaid thief was, by the authority of the bishop himself, hanged; on account of which you sent him with your letters to the Apostolic See. But the same man, having been set in our presence, never ever put forward anything concerning these matters before us, nor did we see your letters, although the same man asserts that he presented them to us. Nay rather, immediately, when the said archbishop came to the Apostolic See, who fully indicated to us the sequence of a matter of this kind, the same bishop departed from our presence, and, though sought for, could not be found.

Nos autem super his cum fratribus nostris deliberavimus diligenter, et, quia idem episcopus non solum in iudicio candentis ferri, verum etiam in furis suspendio graviter noscitur deliquisse, quum his non tantum auctoritatem praestiterit, verum etiam praesentiam exhibuerit corporalem, ipsum indignum altaris ministerio reputamus. Quum igitur pontificale officium sine altaris ministerio non valeat adimpleri, discretioni vestrae per apostolica scripta mandamus, quatenus, ut episcopatui cedat, moneatis eundem; alioquin ipsum auctoritate apostolica ab Albiganensi ecclesia sublato appellationis obstaculo amoventes, faciatis eidem per electionem canonicam de persona idonea provideri, [contradictores etc. Dat.

Now we have deliberated diligently concerning these matters with our brothers, and, because the same bishop is known to have gravely transgressed not only in the judgment of the glowing iron, but also in the hanging of the thief, since to these he not only lent authority, but also exhibited bodily presence, we reckon him unworthy of the ministry of the altar. Since therefore the pontifical office cannot be fulfilled without the ministry of the altar, we mandate to your discretion through apostolic writings that you admonish the same, that he yield the episcopate; otherwise, by apostolic authority removing him from the Albigensian church, the obstacle of appeal having been removed, you are to cause provision to be made for the same [church] through canonical election of a suitable person, [the contradictors etc. Given.

Lat. Id. Dec. Pont.

Lateran, on the Ides of December, in the Pontificate.

nostr. Ao. XI. 1208.]

of our pontificate, Year 11. 1208.]

CAP. XI. Collatio beneficii facta indigno occulta cassari debet, et conferens secundo ante cassationem primae collationis privari debet ea vice potestate conferendI. Idem Archiepiscopo et maioris monasterii et sancti Iuliani Abbatibus Turonensibus.

CHAPTER 11. The conferral of a benefice made to an unworthy person clandestinely ought to be quashed, and the one conferring a second time before the annulment of the first conferral ought on that occasion to be deprived of the power of conferring. The same to the Archbishop and to the Abbots of the Greater Monastery and of Saint Julian of Tours.

Inter dilectos filios B. et P. canonicos Pictavenses super succentoria Pictavensis ecclesiae quaestione suborta, eorum utroque firmiter asserente, succentoriam ipsam se per Pictavensem cantorem, ad quem eius donatio pertinebat, canonice assecutum, [praedictus Bocardus propter hoc ad sedem apostolicam veniens, coram dilecto filio nostro Guala sanctae Mariae in Porticu diacono cardinali, quem sibi et procuratori praedicti Petri dedimus auditorem, affirmans sibi succentoriam ipsam canonice fuisse collatam, adiecit, quod, etsi cantor eam memorato Petro alias canonice contulisset, donatio tamen ipsa propter indignitatem personae consequi non debebat effectum, quum idem Petrus esset publicus aleator et usurarius manifestus. Licet autem post altercationes multas non solum ad hoc, sed etiam ad principale probandum praefatus Bocardus induxerit quosdam testes, quia tamen tam ipse quam pars adversa super principali et incidentibus plures testes producere intendebat, dilectis filiis decano et cantori sanctae Radegundis Pictavensis et Toarcensi decano causam ipsam commisimus fine canonico terminandam, attestationes praedictas eis sub bulla nostra transmittentes inclusas. Coram quibus postea partibus constitutis, quum iam dictus Bocardus testes suos recipi postularet, fuit ex adverso responsum, quod non erat aliquatenus audiendus, utpote qui per dilectos filios archipresbyterum, magistrum scholarum, et magistrum P. Parvum canonicum Bituricenses, iudices delegatos a nobis, sententia erat excommunicationis adstrictus pro eo, quod ad mandatum eorum Hugonem clericum in canonicum Fayensem admittere recusabat.

Among the beloved sons B. and P., Poitiers canons, a question having arisen about the succentorship of the church of Poitiers, with each of them firmly asserting that he had canonically obtained that same succentorship through the Poitiers cantor, to whom its donation pertained, [the aforesaid Bocardus, coming on this account to the apostolic see, before our beloved son Guala, deacon cardinal of St. Mary in Porticu, whom we gave as auditor to himself and to the proctor of the aforesaid Peter, affirming that that same succentorship had been canonically conferred upon himself, added that, even if the cantor had otherwise canonically conferred it upon the aforesaid Peter, nevertheless that donation ought not to attain effect on account of the unworthiness of the person, since that same Peter was a public gambler and a manifest usurer. And although after many altercations the aforesaid Bocardus brought forward certain witnesses not only to prove this but also the principal matter, yet because both he and the opposing party intended to produce more witnesses on the principal and the incidentals, we committed that cause to our beloved sons, the dean and the cantor of St. Radegund of Poitiers and the dean of Thouars, to be terminated with a canonical end, sending to them the aforesaid attestations enclosed under our bull. Before whom afterwards, the parties having been set in place, when the already said Bocardus was requesting that his witnesses be received, it was answered from the opposite side that he was not to be heard at all, seeing that by our beloved sons the archpriest, the master of the schools, and Master P. Parvus, canons of Bourges, judges delegated by us, he was bound by a sentence of excommunication because he refused, at their mandate, to admit Hugh the cleric as a canon of Faye.

Quumque postmodun idem Bocardus super absolutione sua literas eorundem iudicum praesentasset, adversa pars eos coepit arguere falsitatis eo, quod clausula finalis earum tam in incausti colore quam in literarum forma a scriptura reliqua discordabat, allegans eundem B. tanquam reum criminis falsitatis ab intentione sua penitus repellendum. Porro post contentiones multiplices et diversas iudices ipsi de voluntate partium testes tam super principali quam incidentibus receperunt. Sed eodem B. postmodum ad nostram audientiam appellante, iudices ipsi partes cum attestationibus et actis iudicii sigillis propriis consignatis ad nostram praesentiam remiserunt.

And when afterwards that same Bocardus had presented letters from those same judges concerning his absolution, the opposing party began to charge them with falsity on the ground that the final clause of them, both in the color of the ink and in the form of the letters, was discordant from the rest of the writing, alleging that the same B., as accused of the crime of falsity, ought to be utterly repelled from his intention. Moreover, after manifold and diverse contentions, the judges themselves, by the will of the parties, received witnesses both on the principal matter and on the incidentals. But when the same B. afterwards appealed to our audience, the judges themselves remitted the parties to our presence together with the attestations and the acts of the trial, sealed with their own seals.

Partes itaque propter hoc nuper apud sedem apostolicam constitutae coram dilecto filio nostro Cynthio tituli sancti Laurentii in Lucina presbytero cardinali, quem ipsis deputavimus auditorem, aliquamdiu litigarunt.] Nos igitur, attestationibus utriusque partis diligenter inspectis, invenimus evidenter esse probatum, eundem P. publicum aleatorem esse ac usurarium manifestum; utpote qui undecim denarios pro duodecim publice mutuaverat in ludo. Unde, licet ad palliandum tantae praesumptionis excessum proposuerit idem Petrus, quod hoc fecerat iuxta consuetudinem Gallicorum clericorum, qua fere universi clerici mutuant sic frequenter et ludunt: nos tamen, qui ex officii nostri debito pestes huiusmodi exstirpare proponimus, atque ludos voluptuosos, occasione quorum sub quadam curialitatis imagine ad dissolutionis materiam devenitur, penitus improbamus, excusationem praedictam, quae per pravam consuetudinem, quae corruptela dicenda est potius, palliatur, frivolam reputantes, quum in illis magis plectibilis sit offensa, per quos ad excusandas excusationes in culpis delinquendi auctoritas usurpatur, quod circa eundem P. de succentoria praedicta factum esse dignoscitur, propter indignitatem et vilitatem ipsius duximus irritandum, quum personis vilibus et indignis portae dignitatis patere non debeant iuxta legitimas sanctiones. Praeterea contra praefatum B. fuit manifeste per testes probatum, quod de conscientia iudicum praedictorum Bituricensium ultima clausula inserta non fuerat in literis eorundem, sicut in ipsorum depositionibus exprimitur evidenter; Robertus quoque diaconus, ad hoc probandum testis inductus, illud idem deposuit, et adiecit, quod, quum deberet easdem literas sigillare, [illas] diligenter inspexit, nec eandem clausulam appositam tunc invenit. Unde pars altera proponebat, quod, quum praedictus B. scienter usus fuerit literis sic falsatis, debebat merito tanquam falsarius omnino repelli.

The parties, therefore, on account of this, having recently appeared at the apostolic see before our beloved son Cinthius, presbyter cardinal of the title of Saint Lawrence in Lucina, whom we deputed to them as auditor, litigated for some time.] We, therefore, the attestations of each party having been diligently inspected, found it evidently proven that the same P. is a public gambler and a manifest usurer; inasmuch as he had publicly lent eleven denarii for twelve in play. Whence, although, to palliate the excess of so great presumption, the same Peter put forward that he had done this according to the custom of the Gallican clerics, by which almost all clerics thus frequently lend and play: nevertheless, we, who by the debt of our office propose to extirpate pests of this kind, and utterly disapprove of voluptuous games, on the occasion of which, under a certain image of courtliness, one comes down to the matter of dissolution, reckoning the aforesaid excuse frivolous, which is cloaked by an evil custom, which ought rather to be called corruption, since the offense is more punishable in those by whom an authority of sinning in faults is usurped for excusing excuses—what is recognized to have been done concerning the same P. about the aforesaid succentorship, we have deemed to be annulled on account of his unworthiness and vileness, since to vile and unworthy persons the gates of dignity ought not to lie open according to legitimate sanctions. Moreover, against the aforesaid B. it was manifestly proven by witnesses that, with the knowledge of the aforesaid Bituricensians judges, the final clause had not been inserted in their letters, as is expressed evidently in their depositions; Robert, too, a deacon, brought as a witness to prove this, deposed the same, and added that, when he was to seal the same letters, [those] he diligently inspected them, nor did he then find the same clause appended. Whence the other party was proposing that, since the aforesaid B. had knowingly used letters thus falsified, he ought deservedly to be altogether repelled as a forger.

Verum nos, attendentes, quod, etsi constaret evidentissime, quod dicta clausula literis illis fuisset apposita praeter conscientiam iudicum praedictorum, quia tamen fides nobis facta non fuit, quod dictus B. illam clausulam apposuerit, vel procuraverit, ut ab alio poneretur, vel etiam, quod scienter usus fuerit literis sic falsitatis, ab huiusmodi falsitatis obiectu eundem duximus absolvendum; maxime quum, postquam sibi hoc obiectum fuit, praetermiserit penitus uti eis. [Ad haec per testes Bocardi super principali negotio productos fuit satis sufficienter ostensum, quod quinta feria et, ut loquamur expressius, die Iovis post festivitatem sancti Michaelis, biennio iam elapso, succentoria sibi concessa fuerat supradicta; sed per confessionem eiusdem apparuit, quod idem festum eodem anno die Iovis fuerat celebratum, sicque fuit per consequentiam comprobatum, quod octavo die post festum ipsum eidem B. dicta donatio facta fuit. Ceterum per sex testes, cantorem scilicet, Oliverium, W. Gerru, R. Agnellum, I. Marinum, P. de Marcai, quos supradictus P. ad probandum, quod donatio sibi facta praecesserat, introduxit, exstitit manifeste probatum, quod anteriori tempore sibi fuerat succentoria saepedicta collata, quum Oliverius, W. et I. manifeste dicant, quod secunda vel tertia, et cantor quod tertia vel quarta die post dictum festum, et P. quod in hebdomada post idem festum eidem Petro donatio facta fuit.

However we, considering that, even if it were proved most evidently that the said clause had been appended to those letters beyond the knowledge of the aforesaid judges, since nevertheless no proof was made to us that the said B. had appended that clause, or had procured that it be put by another, or also that he had knowingly used letters thus falsified, we judged him to be absolved from the charge of such falsity; especially since, after this had been objected to him, he omitted entirely to use them. [In addition, by the witnesses of Bocardus produced on the principal business it was quite sufficiently shown that on the fifth weekday, and, to speak more expressly, on Thursday after the feast of Saint Michael, two years now having elapsed, the aforesaid succentorship had been granted to himself; but by his own confession it appeared that the same feast in the same year had been celebrated on a Thursday, and thus it was consequently verified that on the eighth day after that feast the said donation had been made to the same B. Furthermore, by six witnesses—namely the cantor, Oliverius, W. Gerru, R. Agnellus, I. Marinus, P. de Marcai—whom the aforesaid P. introduced to prove that the donation made to himself had preceded, it was manifestly proved that at an earlier time the oft-mentioned succentorship had been conferred upon him, since Oliverius, W., and I. clearly say that on the second or third day, and the cantor that on the third or fourth day after the said feast, and P. that in the week after the same feast, the donation had been made to the same Peter.

Verum per testes, quos Bocardus ad reprobationem testium iam dictorum induxit Oliverius et Willelmus fuerunt tanquam manifesti fornicarii reprobati. Cantor quoque per multos testes convincitur esse periurus, quia, quum iuratus dixerit, quod Bocardo succentoriam nunquam dederat supradictam, per multos testes probatum est ex adverso, quod ipsis praesentibus cantor investivit eundem. Insuper R. Agnellus nihil deposuisse dignoscitur super negotio principali, licet pars Petri, dicens ipsum amphibologice fuisse locutum, ostendere nisa fuerit, quod idem testis super principali dixerit illud idem, quod Riverius et Willelmus.

However, through the witnesses whom Bocard introduced for the reprobation of the already-mentioned witnesses, Oliverius and William were rejected as manifest fornicators. The Cantor likewise is convicted by many witnesses of being perjured, because, although under oath he said that he had never given to Bocard the aforesaid succentorship, on the contrary it was proved by many witnesses that, they being present, the cantor invested the same man. Moreover, R. Agnellus is recognized to have deposed nothing on the principal matter, although Peter’s party, saying that he had spoken amphibologically, had endeavored to show that the same witness on the principal point had said the same as Riverius and William.

Duo vero residui, scilicet I. Marinus et P. de Marcai, remanserunt, qui nequiverunt rationabiliter reprobari, quia, licet dixerit pars Bocardi, quod ipsius P. testimonio fides habenda non erat, quoniam in causa Petri fuerat procurator, quod ex eo nitebatur adstruere, quia testes eiusdem Bocardi dixerant, quod idem I. literas Petri portaverat, quaesierat testes, et quaedam huiusmodi fecerat, quia tamen nobis non constitit, quod eiusdem P. fuerit procurator, eius testimonio fidem censuimus adhibendam. Sed et illud frivolum reputavimus, quod proposuit eadem pars Bocardi, videlicet, quia, quum Petrus de Marcai dixerit, quod in hebdomada post praedictum festum saepedicto Petro donatio facta fuit, innuitur, quod donationem ipsius B., quae octavo die post idem festum facta fuerat, eadem, Petri donatio minime praecessisset. Nam quum hebdomada vel septimana nequaquam ultra diem septimum extendatur, apparet, quia donatio, quae facta fuerat in hebdomada vel etiam septimana, citeriori utique tempore fuit facta quam illa, quae facta fuit postmodum in octavo.] Quum igitur per depositiones saltem duorum testium, qui nullatenus reprobati fuerunt, nobis constiterit evidenter, quod concessio P. facta praecesserit, quanquam propter indignitatem eiusdem P. meruerit reprobari, concessionem postmodum B. factam irritam decernimus et inanem.

But the two remaining, namely I. Marinus and P. of Marcai, remained, who could not reasonably be reprobated, because, although the party of Bocard said that faith was not to be had in the testimony of P. himself, since in Peter’s case he had been a procurator—which it strove to adstrue from this, that the witnesses of that same Bocard had said that that same I. had carried Peter’s letters, had sought witnesses, and had done certain things of this sort—yet, since it was not established to us that that same P. had been a procurator, we judged that faith was to be given to his testimony. But we also reckoned as frivolous that which the same party of Bocard put forward, namely, that, since Peter of Marcai had said that in the week after the aforesaid feast the donation had been made to the oft-said Peter, it is implied that the donation of that B., which had been made on the eighth day after the same feast, would by no means have been preceded by the same Peter’s donation. For since a hebdomad or septimana by no means extends beyond the seventh day, it appears that the donation which had been made in the hebdomad, or even septimana, was assuredly made at a nearer time than that which was made afterward on the eighth.] Therefore, since by the depositions of at least two witnesses, who were in no way reprobated, it was evidently established to us that the grant made to P. had come first, although on account of the unworthiness of that same P. it deserved to be reprobated, we decree the grant made afterward to B. void and null.

Quia vero cantor ad quem ipsius succentoriae donatio spectare proponitur, ut de ipsius periurio taceamus, adeo inconstanter se habuit in hoc facto, ut, sicut praemissum est, prima donatione non reprobata secundam facere attentaverit, et dignum sit, ut in eo quis puniatur, in quo visus est deliquisse, in hoc eius duximus varietatis inconstantiam puniendam, ut concedendi succentoriam ipsam hac vice nullam habeat facultatem, praesentium vobis auctoritate mandantes concedimus, quatenus eandem, auctoritate nostra suffulti, sublato appellationis obstaculo personae idoneae assignetis, [contradictores etc.]

Because indeed the cantor, to whom the donation of the succentory is proposed to pertain, to say nothing of his perjury, conducted himself so inconstantly in this matter that, as has been set forth above, with the first donation not having been reprobated he attempted to make a second; and since it is fitting that one be punished in that wherein he seemed to have delinquented, we have deemed that his inconstancy of variability be punished in this, namely, that on this occasion he have no faculty of granting the succentory itself; we, by the authority of these presents, commanding, grant to you that, supported by our authority, with the obstacle of appeal removed, you assign the same to a suitable person, [the contradictors etc.]

CAP. XII. Cognoscere de causa matrimoniali, item poenitentias publicas et indulgentias concedere spectat ad dignitatem episcopalem; unde inferior praelatus de his se intromittere non debet, nisi ei competat de iure specialI.

CHAPTER 12. To take cognizance of a matrimonial cause, likewise to grant public penances and indulgences, pertains to episcopal dignity; whence an inferior prelate ought not to intrude himself into these, unless it belongs to him by special right.

Idem in concilio generalI. Accedentibus ad nos de diversis mundi partibus episcoporum querelis, intelleximus graves et grandes quorundam abbatum excessus, qui, suis finibus non contenti, manus ad ea, quae sunt episcopalis dignitatis, extendunt, de causis matrimonialibus cognoscendo, iniungendo publicas poenitentias, concedendo etiam indulgentiarum literas, et similia praesumendo, unde contingit interdum, quod vilescit episcopalis auctoritas apud multos. Volentes igitur in his et episcoporum dignitati et abbatum providere saluti, praesenti decreto firmiter prohibemus, ne quis abbatum ad talia se praesumat extendere, si proprium voluerit periculum evitare; nisi forsan quisquam eorum speciali concessione vel alia legitima causa super huiusmodi valeat se tuerI.

The same in the general council. As complaints of bishops coming to us from diverse parts of the world arrived, we understood the grave and great excesses of certain abbots, who, not content with their own borders, stretch their hands to those things that belong to episcopal dignity—by taking cognizance of matrimonial causes, imposing public penances, granting even letters of indulgences, and presuming similar things—whence it sometimes happens that episcopal authority is cheapened among many. Wishing, therefore, in these matters to provide both for the dignity of the bishops and the welfare of the abbots, by the present decree we firmly prohibit that any of the abbots presume to extend himself to such things, if he wishes to avoid his own peril; unless perhaps any one of them is able to defend himself in regard to such matters by a special concession or another legitimate cause.

CAP. XIII. Ad revelandum peccatorem, sive peccatum in poenitentia confessum, sacerdos compelli non potest.

CHAPTER 13. A priest cannot be compelled to reveal the sinner, or the sin confessed in penance.

Honorius III. P. tit. sanctae Pudentianae Presbytero cardinali, Vicario nostro.

Honorius 3. To P., Cardinal Presbyter of the title of Saint Pudentiana, our Vicar.

Dilectus filius Ioannes, sancti Thomae de Parione presbyter, exposuit coram nobis conquerendo, quod rectores fraternitatis Urbis ipsum ad revelandum fures, et id, quod super quodam furto sibi tanquam sacerdoti fuerat revelatum, vel ad satisfaciendum exinde damnum passo arctare nitentes, in eum, nisi alterum praemissorum intra octo dies efficeret, tulerunt sententiam interdicti. Quia igitur perniciosum esset, praedictum presbyterum sibi taliter credita revelare, ac iterum iniquum, cogi ad id, quod non rapuit, exsolvendum, discretioni tuae per apostolica scripta mandamus, quatenus praefatos rectores coram te conveniens, iniungas eisdem, ut a memorati presbyteri super hoc gravamine penitus conquiescant.

The beloved son John, presbyter of St Thomas of Parione, set forth before us, lodging a complaint, that the rectors of the fraternity of the City, striving to constrain him to reveal the thieves, and that which, concerning a certain theft, had been revealed to him as to a priest, or to make satisfaction therefrom to the one who suffered the loss, brought against him a sentence of interdict, unless he should accomplish one of the aforesaid within eight days. Since therefore it would be pernicious for the aforesaid presbyter to reveal things thus entrusted to him, and again iniquitous to be compelled to discharge payment for that which he did not seize, we command your discretion through apostolic writings, that, convening the aforesaid rectors before you, you enjoin the same to desist entirely from the grievance laid upon the aforesaid presbyter in this matter.

CAP. XIV. Privati homines regulariter nequeunt constituere collegium et habere signa collegii, nisi eis aliter concedatur.

CHAPTER 14. Private persons regularly are not able to constitute a collegium and to have the insignia of a collegium, unless it is otherwise granted to them.

Idem Praeposito R. et I. Archidiacono Suessionensibus.

The same to R., Provost, and I., Archdeacon, of Soissons.

Dilecta in Christo filia abbatissa Iotrensis nobis insinuare curavit, quod, quum presbyteri et clerici Iotrensis ecclesiae Meldensis dioecesis non consueverint proprium habere sigillum, nec sint unum corpus ita, quod capitulum appellaretur, nihilominus tamen contra voluntatem ipsius abbatissae, quae ipsorum caput est et patrona, sigillum habere contendunt in ipsius praeiudicium et gravamen; quare id eis a nobis petiit inhiberi. Quia vero nobis non constitit de praemissis, Discretioni vestrae mandamus, quatenus, inquisita super his diligentius veritate, si vobis constiterit ita esse dictis presbyteris et clericis auctoritate nostra inhibeatis expresse, ne praesumant vel de novo fabricare sigillum, vel uti eo, si forte noviter fuerit fabricatum, ipsos si contra prohibitionem nostram venire praesumpserint, a praesumptione huiusmodi per censuras ecclesiasticas appellatione postposita compescentes.

The beloved in Christ daughter, the abbess of Iotra, took care to insinuate to us that, since the presbyters and clerics of the church of Iotra of the Meaux diocese have not been accustomed to have a seal of their own, nor are they one body such that it would be called a chapter, nonetheless however against the will of the abbess herself, who is their head and patron, they strive to have a seal to her prejudice and grievance; wherefore she asked from us that this be inhibited to them. But since it has not been established to us concerning the aforesaid, We command to your Discretion, that, the truth having been more diligently inquired into about these things, if it shall be established to you to be so, you expressly inhibit the said presbyters and clerics by our authority, that they not presume either to fabricate a seal anew, or to use it, if perchance it shall have been newly fabricated, restraining them, if they shall have presumed to come against our prohibition, from such presumption by ecclesiastical censures, appeal set aside.

CAP. XV. Qui contra iuramentum negat praelatum dominum suum, vel coram iudice saeculari de ipso conqueritur vel ipsum invadit, deponi debet.

CHAPTER 15. He who, contrary to his oath, denies his prelate to be his lord, or before a secular judge makes complaint about him, or attacks him, ought to be deposed.

Idem S. Auberti Archidiacono, Abbati de Annona Praeposito CameracensI. Gravem et dolore non vacuam, ac toti clero contumeliarum aculeis circumfertam recepimus questionem, quod, quum venerabilis frater noster Ambianensis episcopus quoddam beneficium vacans, quod altare dicitur de Villesco, cuidam idoneo, prout ad se spectare credebat, absente tamen Ambianensi archidiacono contulisset, idem archidiaconus, stipatus caterva Manasseri fratris sui et quorundam aliorum, accedens ad episcopum memoratum, et proponens, quod ei iniuriatus fuerat super hoc, institit apud eum, ut sine causae cognitione a beneficio ipso prorsus amoveretur ab episcopo institutus. (Et infra:) Discretioni vestrae mandamus, quatenus, si vobis constiterit, archidiaconum saepe dictum semel et secundo contra fidem homagii praestiti ac debitam reverentiam episcopum suum esse dominum negasse, vel in foro saeculari deposuisse contra eum super rebus spiritualibus quaestionem, aut tam invasoribus episcopi et sociorum eius, quam fratri eius vel complicibus suis causam vel consilium praebuisse, ipsum, tanquam membrum putridum, ne sua contaminet alios corruptela, ab Ambianensi ecclesia perpetuo abscindatis et removeatis omnino, beneficia sua facientes personis idoneis per illos, ad quos donatio eorum pertinet, assignari; alioquin, quia contra eum publica fama laborat, et manifestae praesumptiones apparent, purgationem ei super praemissis canonicam cum manu decima eiusdem dignitatis et ordinis eiusdem provinciae indicatis.

The same to the Archdeacon of St. Aubert, to the Abbot of Annona, the Provost of Cambrai. We have received a serious complaint, not empty of grief, and bristling with the barbs of affronts to the whole clergy, namely that, when our venerable brother the bishop of Amiens had conferred a certain vacant benefice, which is called the altar of Villesco, upon a suitable person, inasmuch as he believed it to pertain to himself, yet with the Archdeacon of Amiens being absent, the same archdeacon, surrounded by a band of Manasser, his brother, and certain others, approached the aforesaid bishop and, alleging that he had been wronged by him in this matter, pressed him that, without knowledge of the cause, the one appointed by the bishop should be entirely removed from the benefice. (And below:) We command to your Discretion, that, if it shall be established to you, the archdeacon so often mentioned has once and again, against the faith of the homage rendered and the due reverence, denied that his bishop is his lord, or has in the secular forum lodged a suit against him concerning spiritual matters, or has furnished cause or counsel both to the assailants of the bishop and his associates, and to his brother or his accomplices, you, as a putrid member, lest his corruption contaminate others, cut him off perpetually from the church of Amiens and remove him altogether, causing his benefices to be assigned to suitable persons by those to whom the donation of them pertains; otherwise, because public report bears against him and manifest presumptions appear, you are to enjoin for him a canonical purgation upon the aforesaid matters with the tenth hand of the same dignity and order of the same province indicated.

Quod si forte in tali purgatione defecerit infra tempus praefigendum a vobis ipsum cuiuslibet contradictionis et appellationis impedimento sublato officio beneficioque privetis, facientes nihilominus sicut superius est expressum beneficia, quae idem archidiaconus detinet personis idoneis assignari.

But if perchance he should fail in such purgation within the time to be fixed by you, with any impediment of contradiction and appeal removed, deprive him of office and benefice, nonetheless causing, as is expressed above, the benefices which that same archdeacon holds to be assigned to suitable persons.

CAP. XVI. Ponit XV. gravamina, illata religiosis, a quibus praecipit praelatos abstinere.

CHAPTER 16. He sets forth 15 grievances, inflicted upon religious, from which he orders prelates to abstain.

Gregorius IX. universis ecclesiarum Praelatis.

Gregory 9. to all the Prelates of the churches.

Nimis iniqua (Et infra:) Quum religiosi viri, abnegantes salubriter semet ipsos, elegerint in paupertate Christo pauperi ad placitum famulari, tanquam nihil habentes, et omnia possidentes: non desunt plerique tam ecclesiarum praelati quam alii, qui, caeca cupiditate seducti, propriae aviditati subtrahi reputantes quicquid praedictis fidelium pietas elargitur, quietem ipsorum multipliciter inquietant. Volunt namque contra regulam a sede apostolica approbabatam et sui ordinis instituta ipsis invitis eorum confessiones audire, ac eis iniungere poenitentias, et eucharistiam exhibere; nec volunt, ut corpus Christi in eorum oratoriis reservetur. Et fratees ipsorum defunctos apud ecclesias suas compellunt sepeliri, et eorum exsequias celebrari, et, si quis decedentium fratrum alibi quam in suis ecclesiis eligat sepulturam, funus primo ad ecclesias suas deferri cogunt, ut oblatio suis usibus cedat.

Exceedingly inequitable (And below:) When religious men, wholesomely denying themselves, have chosen in poverty to serve Christ the poor at his pleasure, as having nothing and possessing all things: there are not lacking many, both prelates of churches and others, who, seduced by blind cupidity, reckoning as subtracted from their own avidity whatever the piety of the faithful bestows upon the aforesaid, manifoldly disturb their quiet. For they wish, against the rule approved by the Apostolic See and the institutes of their order, and they themselves being unwilling, to hear their confessions, to impose penances on them, and to administer the Eucharist; nor are they willing that the Body of Christ be reserved in their oratories. And they compel their deceased brothers to be buried at their own churches, and their obsequies to be celebrated, and, if any of the dying brothers should choose sepulture elsewhere than in their churches, they force the funeral to be borne first to their churches, so that the oblation may fall to their own uses.

Nec sustinentes, eos habere campanam, vel coemeterium benedictum, certis tantum temporibus permittunt ipsos celebrare divina. Volunt quoque in domibus eorum certum numerum fratrum, sacerdotum clericorum et laicorum, nec non cereorum, lampadarum et ornamentorum pro voluntate sua taxare, ac residuum cereorum, quando noviter apponuntur exigunt ab eisdem. Nec permittunt, quod novi sacerdotes eorum alibi quam in ecclesiis suis celebrent primas missas, eos nihilominus compellentes, ut in quotidianis missis, quas in suis locis et altaribus celebrant, oblationes ad opus eorum recipiant et reservent; quicquid etiam eis, dum celebrant missarum solennia, intra domorum suarum ambitum pia fidelium devotione donatur, ab ipsis extorquere oblationis nomine contendentes, quod eisdem tam in ornamentis altaris quam in libris ecclesiasticis absolute confertur, vendicant perperam iuri suo.

Nor, tolerating not that they have a bell or a blessed cemetery, do they permit them to celebrate the divine offices only at certain times. They also wish to tax, at their own pleasure, in their houses a fixed number of brothers, priests, clerics and laymen, and likewise of candles, lampadas and ornaments, and they demand from them the residue of the candles when new ones are set up. Nor do they permit that their new priests celebrate first masses anywhere other than in their churches, nevertheless compelling them that in the daily masses which they celebrate in their own places and at their altars they receive and reserve the oblations for their use; and whatever also is given to them, while they celebrate the solemnities of the masses within the circuit of their houses, by the pious devotion of the faithful, they strive to extort from them under the name of an oblation, and what is conferred upon them outright both in the ornaments of the altar and in ecclesiastical books, they wrongfully claim as their own right.

Quocirca mandamus, quatenus universi et singuli a praenotatis gravaminibus desistatis, subditos vestros ab huiusmodi arctius compescendo. [XII. Kal.

Wherefore we command that you all and each desist from the aforesaid grievances, by more strictly restraining your subjects from such things. [12. Kalends

Sept. 1231.]

CAP. XVII. Ponit XII.

CHAPTER 17. Sets forth 12.

gravamina Praedicatorum et Minorum, a quibus praecipit praelatos abstinere.

grievances of the Preachers and the Minors, from which he commands prelates to abstain.

Idem universis ecclesiarum Praelatis.

The same to all the Prelates of the churches.

Nimis prava (Et infra:) Quum quidam viri religiosi, utputa fratres Praedicatores et Minores, quorum ordinem et regulam sedes apostolica noscitur approbasse, in arctissima paupertate Christo pauperi famulentur: plerique praelati et alii eos ad synodos suas cogunt accedere, ac suis constitutionibus subiacere. Nec his contenti, capitula et scrutinia in locis fratrum pro his corrigendis facturos se comminantur, fidelitatem iuramento firmatam ab eorum ministris et custodibus exigentes. Eis quoque, ut tam extra civitates quam intra cum eis processionaliter veniant, ex levi causa mandantes, excommunicationis sententiam fulminant in benefactores ipsorum, et id ipsum fratribus comminantes, eos de locis, in quibus Domino famulantur, satagunt amovere, nisi eis obediant in omnibus supra dictis.

Exceedingly perverse (And below:) When certain religious men, to wit the Friars Preachers and Minors, whose order and rule the apostolic see is known to have approved, serve Christ poor in the most strict poverty: many prelates and others compel them to attend their synods and to be subject to their constitutions. Nor content with these, they threaten that they will hold chapters and scrutinies in the brothers’ places for correcting these things, demanding fealty confirmed by oath from their ministers and custodians. Also, for a slight cause, ordering them to come with them in procession both outside the cities and within, they thunder a sentence of excommunication upon their benefactors, and, threatening the same to the brothers, they strive to remove them from the places in which they serve the Lord, unless they obey them in all the aforesaid.

Ad hoc, ne fratres ad honorabiliores civitates et villas, ubi religiose ac honeste valeant commorari, a populis devote vocati accedere audeant inhibentes, tam in accedentes fratres quam in receptatores eorum praesumunt excommunicationis sententiam promulgare. Ab eis etiam de hortorum fructibus decimas, nec non de habitaculis fratrum, sicut de Iudaeorum domibus, contendunt reditus extorquere, asserendo, quod, nisi fratres morarentur ibidem, ab aliis habitatoribus proventus aliqui solverentur; et, ut ipsos suae subdant totaliter ditioni, eisdem ministros et custodes volunt praeficere pro suae arbitrio voluntatis. Quocirca mandamus, quatenus universi et singuli a praenotatis gravaminibus desistatis, subditos vestros ab huiusmodi arctius compescendo.

To this, forbidding that the brothers dare to go to the more honorable cities and villas, where they might be able to dwell religiously and honestly, when devoutly called by the peoples, they presume to promulgate the sentence of excommunication both against the brothers who approach and against their receivers. From them also, from the fruits of the gardens, tithes, and likewise from the habitations of the brothers, as from the houses of the Jews, they strive to extort revenues, asserting that, unless the brothers were to dwell there, some proceeds would be paid by other inhabitants; and, that they may subject them wholly to their dominion, they wish to set over them the same ministers and custodians at the arbitrium of their own will. Wherefore we command, that you all and each desist from the aforesaid gravamina, more strictly restraining your subjects from things of this sort.

CAP. XVIII. Non servans interdictum, suspensus est ab officio et beneficio, et omni iurisdictione.

CHAPTER 18. Not keeping an interdict, he is suspended from office and benefice, and from all jurisdiction.

H. d. secundum verum intellectum.

In this decree, according to the true understanding.

Idem Archiepiscopo BracarensI. Tanta est clavis Petri (Et infra:) Ad confusionem P. episcopi quondam Colubriensis non potest in memoriam non venire, quantum in nos et ecclesiam Romanam deliquerit, despexerit Petri claves, et ecclesiasticam laeserit potestatem, quum non solum interdicti sententiam, quam servaverat ab initio, temere violavit, verum etiam induxit alios, immo compulit, non servare, et quos inducere monitis et flectere minis ac terroribus ad violandam interdicti sententiam nulla potuit ratione, post atroces iniurias, amissionem bonorum, spoliationem parentum, dignitatibus, praebendis et beneficiis spolians, coegit miserabiliter exsulare, ea suis in hac parte fautoribus non absque praesumptione temeraria conferendo, quae omnia idem episcopus in nostra et fratrum nostrorum praesentia publice recognovit. Licet autem memoratus episcopus in manibus nostris spontanea cesserit voluntate: nolentes tamen, ut hi, qui huiusmodi sententiam interdicti non sunt veriti temeritate propria violare, ac recipere dignitates, praebendas ac beneficia aliorum, qui absque culpa et sine causa rationabili eis fuerant spoliati, severitatem effugiant canonicae ultionis, ne facti perversitas transeat praesumptoribus in exemplum, auctoritate Dei omnipotentis omnem institutionem, destitutionem, collationem praebendarum, beneficiorum ac dignitatum praesumptas per eundem episcopum, et excommunicationis seu interdicti sententias, in quoscunque hac occasione prolatas ab eo post interdicti violationem eiusdem, decernimus irritas et inanes.

The same to the Archbishop of Braga. So great is the key of Peter (And below:) To the confusion of P., once bishop of Coimbra, it cannot fail to come to mind how greatly he transgressed against us and the Roman Church, how he despised the keys of Peter and injured ecclesiastical power, since not only did he rashly violate the sentence of interdict, which he had observed from the beginning, but he also led others—nay, compelled them—not to observe it; and those whom by admonitions he could by no means induce, and bend by threats and terrors, to violate the sentence of interdict, after cruel injuries, the loss of goods, the despoiling of kinsmen, stripping them of dignities, prebends, and benefices, he forced into miserable exile, by conferring those things upon his supporters in this matter, not without temerarious presumption—all of which the same bishop publicly acknowledged in our presence and in that of our brothers. Although moreover the aforesaid bishop has resigned in our hands of his own spontaneous will, nevertheless, unwilling that those who did not fear, by their own rashness, to violate such a sentence of interdict, and to receive the dignities, prebends, and benefices of others who, without fault and without reasonable cause, had been despoiled of them, should escape the severity of canonical vengeance, lest the perversity of the deed pass into an example for the presumptuous, by the authority of God Almighty we decree every institution, destitution, and collation of prebends, benefices, and dignities presumed by that same bishop, and the sentences of excommunication or of interdict, against whomever on this occasion issued by him after the violation of that same interdict, to be null and void.

Quia vero, ubi magis exceditur, ibi est severius vindicandum, mandamus, quatenus omnibus, quos praedictus episcopus in supra dicta beneficia, praebendas et dignitates intrusit, non solum a beneficiis ipsis, praebendis et dignitatibus, verum etiam ab aliis beneficiis, si qua obtinent, et ecclesiis prorsus amotis, tam praesumptores eosdem, quam omnes alios, qui praefatum interdictum damnabiliter violarunt, suspendas auctoritate apostolica ab officio et beneficio. Illos quoque, quos in personas et res praedictorum canonicorum, praelatorum et clericorum manus temerarias constiterit extendisse, ad nostram venire compellas praesentiam, pro meritis sententiam recepturos, invocato ad hoc, si opus fuerit, auxilio brachii saecularis.

But because, where there is greater excess, there it must be more severely avenged, we command that all whom the aforesaid bishop has intruded into the abovesaid benefices, prebends, and dignities, being altogether removed not only from those benefices, prebends, and dignities themselves, but also from other benefices, if they hold any, and from churches, you suspend by apostolic authority from office and benefice, both those same presumers and all others who damnably violated the aforesaid interdict. Those also whom it shall have been established to have extended rash hands against the persons and goods of the aforesaid canons, prelates, and clerics, you shall compel to come into our presence, to receive sentence according to their deserts, invoking for this, if need be, the aid of the secular arm.

TITULUS XXXII. DE NOVI OPERIS NUNCIATIONE.

TITLE 32. ON THE NOTIFICATION OF A NEW WORK.

CAP. I. Etiam ecclesia aedificata post nunciationem novi operis destruenda est expensis construentis. H. de cum sequentI.

CHAPTER 1. Even a church built after the nunciation of a new work is to be destroyed at the expense of the builder. H. concerning this together with the following.

Lucius III. Paduano Episcopo.

Lucius 3. To the Bishop of Padua.

Intelleximus ex literis tuis, quod, quum causa, quae vertitur inter dilectos filios nostros, priorem S. Cypriani de Venetia et clericos de Rodigio super capella, quae in praeiudicium baptismalis ecclesiae de Costa ab eisdem clericis est constructa, sicut nobis eiusdem prioris relatio demonstravit, fraternitati tuae a sede apostolica delegata fuisset fine canonico terminanda, partibus ad tuam praesentiam convocatis, per testes sufficienter tibi innotuit, quod praefata ecclesia de Rodigo eandem capellam post appellationem ad nos factam, et denunciationem novi operis aedificare coeperat, et ob hoc praefatus prior in iudicio postulabat, quicquid in saepe dicta capella post appellationem ad nos factam, et post denunciationem novi operis factum fuerat, penitus demoliri. Super quo discretioni tuae dubium videbatur, utrum ad haec canonico procedi posset iudicio, [et], quum nihil de nunciatione novi operis sit in canonibus definitum, duxisti sedem apostolicam consulendam. Quia vero, sicut humanae leges non dedignantur sacros canones imitari, ita et sacrorum statuta canonum priorum principum constitutionibus adiuvantur, fraternitati tuae praesentibus literis mandamus, quatenus diligenter considerans, quod post denunciationem novi operis, sive iure sive iniuria aliquid construatur, de legalibus debet constitutionibus demoliri. Et quia nulla ecclesia in praeiudicium est alterius construenda, adscitis tibi viris prudentibus negotium ipsum, secundum legum et canonum statuta appellatione remota non differas terminare.

We have understood from your letters that, when the case which is pending between our beloved sons, the prior of St. Cyprian of Venice and the clerics of Rodigio, concerning the chapel which, to the prejudice of the baptismal church of Costa, was constructed by the same clerics, as the report of the same prior has shown to us, had been delegated to your fraternity by the apostolic see to be concluded with a canonical end, the parties having been called to your presence, it became sufficiently known to you through witnesses that the aforesaid church of Rodigo had begun to build that same chapel after an appeal had been made to us, and after a denunciation of a new work; and on this account the aforesaid prior in court was demanding that whatever in the oft‑said chapel had been done after an appeal had been made to us and after a denunciation of a new work should be utterly demolished. Concerning which it seemed doubtful to your discretion whether one could proceed to these things by a canonical judgment, [and], since nothing about the denunciation of a new work is defined in the canons, you judged that the apostolic see should be consulted. But since, just as human laws do not disdain to imitate the sacred canons, so also the statutes of the sacred canons are aided by the constitutions of former princes, we command your fraternity by the present letters that, diligently considering that after the denunciation of a new work, whether something is constructed by right or by wrong, it ought by the legal constitutions to be demolished. And because no church is to be constructed to the prejudice of another, with prudent men called to you do not delay to terminate that matter itself, according to the statutes of the laws and canons, appeal removed.

Nam quum te credamus in utroque iure peritum: securius duximus, causam per tuam sollicitudinem terminari qui per dicta partium et terminos et fines locorum plenius poteris cognoscere veritatem, quam aliquid a nobis ignorantibus qualitatem negotii definiri.

For since we believe you to be skilled in both laws: we have deemed it safer that the cause be terminated through your solicitude, you who, through the dicta of the parties and the termini and bounds of the places, will be able more fully to know the truth, than that anything be defined by us, who are ignorant of the quality of the business.

CAP. II. Summatum est supra capitulo primo.

CHAPTER 2. It has been summed up above in the first chapter.

Innocentius III. Cantuariensi Archiepiscopo.

Innocent III. To the Archbishop of Canterbury.

Quum ex iniuncto [nobis apostolatus officio locum eius licet immeriti teneamus, qui iuxta verbum propheticum liberavit pauperem a potente et inopem, cui non erat adiutor, diligenti studio satagere nos oportet, ne minores a maioribus opprimantur, sed ut praelati sic exerceant acceptam iurisdictionem in subditos, ut prodesse probentur potius quam praeesse. Haec ergo secundum officii nostri debitum attendentes,] districta [dudum] tibi iussione mandavimus, ut in negotio capellae de Lamhee iuxta formam in literis apostolicis comprehensam ab oppressione monachorum Cantuariensium omnino cessares. [Super quo venientes ad praesentiam nostram dilecti filii B. de Boxleia et W. de Ponte Roberti abbates, nuncii tui, fraternitatem tuam nitebantur multipliciter excusare. In primis siquidem proponentes, quod, quum bonae memoriae Theobaldus Cantuariensis archiepiscopus et gloriosus Thomas successor ipsius, attendentes, quod nemo militans Deo implicat se negotiis saecularibus, et nolentes monachos Cantuarienses relictis divinis officiis ad negotia saecularia se transferre, ad honorem protomartyris Stephani aedificandi ecclesiam voluntatem et propositum habuissent, et in ea saeculares clericos ordinandi, de suis proventibus et ecclesiis eis redditibus assignandis, per quos tam apud apostolicam sedem quam apud curias saeculares sua possent negotia expedire, laudabile primi propositum obitus festinatus, secundi longum exsilium impedivit, sicut in literis venerabilis fratris nostri I. quondam Lugdunensis archiepiscopi plenius continebatur expressum, quae in nostra et fratrum nostrorum fuerunt praesentia recitatae.

When from the enjoined [apostolate office laid upon us we hold, although unworthy, the place of him who, according to the prophetic word, delivered the poor from the mighty and the needy, to whom there was no helper, it behooves us with diligent zeal to bestir ourselves, lest the lesser be oppressed by the greater, but that prelates so exercise the jurisdiction received over their subjects that they are proved to benefit rather than to preside. Therefore, attending to these things according to the due of our office,] by a strict [long since] injunction we mandated to you, that in the business of the chapel of Lamhee, according to the form contained in apostolic letters, you should altogether cease from the oppression of the Canterbury monks. [Upon which matter, coming into our presence, the beloved sons B. of Boxleia and W. of Ponte Roberti, abbots, your envoys, were striving in many ways to excuse your fraternity. In the first place indeed proposing that, since Theobald of good memory, archbishop of Canterbury, and the glorious Thomas his successor, considering that no one soldiering for God entangles himself in secular businesses, and not wishing the Canterbury monks, with the divine offices left, to transfer themselves to secular affairs, had had the will and plan of building a church to the honor of the protomartyr Stephen, and of ordaining secular clerics in it, with revenues to be assigned to them from their own provents and churches, through whom they might be able to expedite their affairs both at the apostolic see and at secular courts, the praiseworthy purpose of the first a hastened death, of the second a long exile, impeded, as was more fully contained and expressed in the letters of our venerable brother I., formerly archbishop of Lyons, which were recited in our presence and in that of our brothers.]

His bonae memoriae Balduinus Cantuariensis archiepiscopus ita proposito ut officio, voluntate ut dignitate succedens, prope suburbium civitatis Cantuariensis quasi per stadia tria vel quatuor ad honorem praefati protomartyris et beati Thomae construere coepit ecclesiam, felicis recordationis Urbani Papae praedecessoris nostri super hoc indulgentia primitus impetrata. Cuius sibi fuit auctoritate concessum, ut in honorem ipsorum martyrum et aedificare posset ecclesiam, et de personis idoneis ordinare, quibus in ecclesiasticis beneficiis canonice provideret; sic tamen, quod ecclesiae debitis obsequiis et necessariis stipendiis minime fraudarentur. Et licet idem Urbanus adversus dictum B. praedecessorem tuum super demolitione operis suas saepius literas destinasset, quia in eis non faciebat de concessa iam indulgentia mentionem, ei dicebant per rescripta frequentia nullatenus derogatum, quae praeterea proponebant et per falsi suggestionem et veritate tacita impetrata, et id ipsius archiepiscopi notitiam minime devenisse.

Hereupon Baldwin of good memory, archbishop of Canterbury, succeeding to the plan as to the office, to the will as to the dignity, began to build a church near the suburb of the city of Canterbury, at a distance of about three or four stadia, in honor of the aforesaid protomartyr and of blessed Thomas, having first obtained on this point an indulgence from Pope Urban of happy memory, our predecessor. By whose authority it was granted to him that, in honor of those martyrs, he could both build a church and ordain from suitable persons, for whom he would canonically provide in ecclesiastical benefices; provided, however, that the churches were in no way defrauded of their due services and necessary stipends. And although that same Urban had often sent his letters against the said B., your predecessor, concerning the demolition of the work, because in them he made no mention of the indulgence already granted, they said that by the frequent rescripts it was in no way derogated; and, moreover, they alleged that it had been obtained both by a false suggestion and with the truth kept silent, and that this had by no means come to the knowledge of the archbishop himself.

Unde, si eis non paruerat, de iure non poterat reprehendi. Rescriptum quoque sanctae memoriae Gregorii Papae praedecessoris nostri pro se pariter producebant, qui, quum per literas indulserit generales, ut rescripta, quae a tribus mensibus ante obitum praedicti Urbani praedecessoris sui fuerant impetrata, eandem firmitatem haberent, non obstante obitu mandatoris, quam obtinere, si tunc viveret, debuissent, negotia, quae ipsum archiepiscopum et eius clericos contingebant, sub praemissa noluit generalitate concludi, per quod nimirum rescriptum praedecessoris sui dicebant literis derogatum, quas adversus archiepiscopum direxerat ad instantiam monachorum. Quibus siquidem literis, et etiam bonae memoriae Clementis successoris sui, qui eius in hac parte fuerat imitator, per factam tunc temporis amicabilem compositionem de partium voluntate inter archiepiscopum et monachos memaratos per carissimum in Christo filium nostrum R. Anglorum regem illustrem, et venerabilem fratrem nostrum Walterum Rothomagensem archiepiscopum, et quosdam episcopos et abbates, dicebant penitus derogatum.

Whence, if he had not obeyed them, he could not in law be reprehended. They likewise produced on their behalf the rescript of holy memory Pope Gregory, our predecessor, who, although by general letters he had granted that the rescripts which had been obtained three months before the death of the aforesaid Urban, his predecessor, should have the same firmness, notwithstanding the death of the mandator, as they ought to have if he were then living, he did not wish the affairs which concerned that archbishop and his clerics to be concluded under the aforesaid generality, whereby indeed they said the rescript of his predecessor had been derogated by the letters which he had directed against the archbishop at the instance of the monks. By which letters indeed, and also by those of his successor of good memory, Clement, who had been his imitator in this part, they said it had been utterly derogated, through the amicable composition then made by the will of the parties between the archbishop and the afore-mentioned monks by our dearest son in Christ, R., the illustrious king of the English, and our venerable brother Walter, archbishop of Rouen, and certain bishops and abbots.

Quum enim tempore praefati B. Cantuariensis archiepiscopi praemissi rex, archiepiscopus et episcopi et abbates Cantuariam accessissent, in eos fuit tam de constructione ipsius ecclesiae quam institutione prioris et quibusdam aliis quaestionibus a partibus compromissum. Ipsi autem diligenti deliberatione praemissa pariter iudicarunt, quod ipse archiepiscopus rationabiliter aedificaverit ecclesiam memoratam. Ipse tamen pro bono pacis concessit ad praedicti regis instantiam et etiam aliorum, quod canonicorum collegium ad locum transferret alium, quem eligeret competentem.

For when, in the time of the aforesaid B., archbishop of Canterbury, the aforesaid king, the archbishop and the bishops and abbots had come to Canterbury, there was by the parties a compromise submitted to them concerning both the construction of that church itself and the institution of the prior, and certain other questions. They, however, with diligent deliberation premised, judged together that the archbishop had reasonably built the aforesaid church. He nevertheless, for the good of peace, granted at the instance of the aforesaid king and also of others, that he would transfer the college of canons to another place, which he would choose as competent.

Per hanc ergo compositionem dicti nuncii tui renunciasse dicebant monachos rescriptis praecedentibus a sede apostolica impetratis, quum exinde dictus archiepiscopus loco priore dimisso, ubi aedificare non potuerat sine scandalo monachorum, ad locum de Lamhee per quinquaginta miliaria distantem a civitate Cantuariae, suum propositum transtulisset, ubi et ecclesiam, sicut prius fecerat, aedificare coepit ad honorem martyrum praedictorum, ut sic propter nimiam locorum distantiam nulla remaneret monachis materia conquerendi. Cui postea tu succedens, quod ab ipso minus factum fuerat perficere voluisti, et quod ipsum tibi liceret ex rescripto literarum bonae memoriae Coelestini Papae praedecessoris nostri ostendere nilebantur, qui anno pontificatus sui septimo et extremo ad omnem inter ecclesias Cantuariensem et de Lamhee discordiam sopiendam, et ne canonici de Lamhee facultatem haberent contra cathedralem ecclesiam insurgendi, disponendi de ipsa ecclesia de Lamhee interius et exterius, non obstantibus literis ad venerabilem fratrem nostrum Cicestrensem episcopum et dilectos filios de Waltham et de Radinges abbates obtentis, concessit tibi liberam facultatem. Per has ergo literas praecedentia scripta sua, quae his videbantur adversa, dicebant penitus revocata.

By this composition, therefore, they said that the said envoys of yours had made the monks renounce the preceding rescripts obtained from the Apostolic See, since from that point the said archbishop, the former place having been left, where he had not been able to build without the scandal of the monks, transferred his plan to the place of Lamhee, at a distance of 50 miles from the city of Canterbury, where also he began to build a church, as he had previously done, to the honor of the aforesaid martyrs, so that, because of the excessive distance of the places, no material might remain to the monks for complaining. You, afterwards succeeding him, wished to complete what had been less fully done by him, and they were unwilling that you should show that this was permitted to you by the rescript of the letters of good memory Pope Celestine, our predecessor, who, in the seventh and last year of his pontificate, for the lulling of all discord between the churches of Canterbury and of Lamhee, and lest the canons of Lamhee should have power to rise up against the cathedral church, granted to you free faculty of disposing concerning that church of Lamhee within and without, the letters obtained for our venerable brother the bishop of Chichester and the beloved sons the abbots of Waltham and of Reading notwithstanding. By these letters, therefore, his preceding writings, which seemed adverse to these, they said were entirely revoked.

Intentionem ergo suam probare dicti tui nuncii satagebant per laudabile propositum Theobaldi et gloriosi Thomae martyris pontificum praemissorum, et per Urbani, Gregorii et Coelestini Romanorum Pontificum indulgentias et rescripta, et praemissam compositionem factam de partium voluntate. Verum praemissis rationibus ex parte monachorum fuit ex ordine taliter obviatum, quod de occultis hominum vuluntatibus, quas sibi tantum Dominus reservavit, qui renes et corda scrutatur, a nobis iudicari non poterat nec debebat, nec ipsi valebant ad talia respondere, quae proponere in iudicio nihil aliud erat, quam de secretis cordium divinare. Sane per indulgentiam Urbani Papae praedecessoris nostri, de qua praemisimus, iuri suo in nullo dicebant penitus derogatum, quia canonica beneficiorum assignatio per eam Cantuariensi archiepiscopo servabatur, qui iuxta constitutionem canonicam sine tractatu et assensu monachorum procedere non valebat, qui nedum quod ipsius facto in hac parte consenserint, verum etiam contradixerint expresse, sicut sequentia docuerunt, et adhuc in eodem proposito perseverant.

Therefore your said envoys strove to prove their intention by the laudable propositum of Theobald and of the glorious Thomas the martyr, the aforesaid pontiffs, and by the indulgences and rescripts of Urban, Gregory, and Celestine, Roman Pontiffs, and by the aforesaid composition made by the will of the parties. But to the foregoing arguments it was in due order thus met on the part of the monks: that concerning the hidden voluntates of men, which the Lord alone has reserved to himself, who searches the reins and hearts, it could not and ought not to be judged by us, nor were they themselves able to respond to such things, which to propose in judgment was nothing other than to divine about the secrets of hearts. Indeed, by the indulgence of Pope Urban, our predecessor, about which we have premised, they said that their right was in no way at all derogated, because the canonical assignation of benefices was by it preserved to the archbishop of Canterbury, who, according to canonical constitution, was not able to proceed without the discussion and assent of the monks, who not only did not consent to his act in this matter, but even expressly contradicted it, as the following showed, and they still persevere in the same purpose.

Eis ergo contradicentibus, superioris fuerat iudicium exspectandum. Idem etiam ea ratione ostendere mitebantur, quia iuxta sanctiones legitimas, si quando alicui conceditur beneficium principale, puta libera factio testamenti, nihil videtur aliud indulgeri, quam ut modo testetur legitimo, et etiam consueto. Ille quoque, qui, ut in loco publico aedificare posset, a principe similiter impetravit, aedificare cum alterius incommodo non valebit, nisi et hoc ipsum a principe postulatum fuerit et concessum.

Therefore, with them contradicting, the judgment of a superior ought to have been awaited. The same thing also they were striving to show for this reason, that according to legitimate sanctions, if ever a principal benefit is granted to someone, for instance the free making of a testament, nothing seems to be indulged other than that he should make a will in a lawful mode, and even in the customary one. Likewise, the man who, in order that he might be able to build in a public place, has similarly obtained from the prince, will not be able to build with another’s inconvenience, unless this very thing too shall have been requested of and granted by the prince.

Per sequentes etiam ipsius Urbani literas exsecutorias, quibus opus ipsum maledictum haberi voluit et profanum, asserebant praescriptae indulgentiae derogatum, quae sive coram eodem Urbano fuerit ostensa, proponebant eam penitus abrogatam, quum ea non obstante demolitio ipsius ecclesiae fuerit demandata, sive fuerit praetermissa, sibi debuit imputari, quum iure civili etiam caveatur, quod sub praetextu instrumentorum postea repertorum lites non debeant restaurari. Id ipsum per literas piae recordationis Clementis Papae praedecessoris nostri probare volebant, in cuius praesentia nunciis partium constitutis, quum dictus B. praedecessor tuus opus maledictum et profanum voluisset contumaciter et pertinaciter consummare, ad exemplum Urbani Papae praedecessoris sui praefato archiepiscopo de consilio fratrum districte praecepit, ut quicquid fecerat in ecclesia nominata curaret sine dilatione qualibet demoliri, quod de instituendis canonicis et aliis fuerat perperam attentatum, in irritum penitus revocato, ubi, sive omissa fuerit praemissa indulgentia, vel etiam allegata, eorum non poterat ratione praemissa propositum impedire. Per ipsam vero compositionem, de qua praemisimus, tanquam regio metu violenter extortam, partem suam in nullo gravari posse dicebant.

Through the subsequent executive letters of that same Urban, by which he willed the work itself to be held accursed and profane, they asserted that the prescribed indulgence had been derogated; and whether it had been exhibited before that same Urban, they proposed that it had been entirely abrogated, since, notwithstanding it, the demolition of that church had been ordered; or if it had been omitted, it ought to be imputed to them, since even by civil law it is provided that, under the pretext of instruments afterwards discovered, lawsuits ought not to be restored. This very point they wished to prove by the letters of Pope Clement of pious memory, our predecessor, in whose presence, with the envoys of the parties in attendance, when the said B., your predecessor, had wished contumaciously and pertinaciously to consummate the accursed and profane work, he, after the example of Pope Urban his predecessor, strictly commanded the aforesaid archbishop, by the counsel of the brethren, to take care that whatever he had done in the named church be demolished without any delay, wholly revoking into nullity what had been wrongly attempted concerning the instituting of canons and other matters; where, whether the aforesaid indulgence had been omitted or even alleged, by their aforesaid reasoning it could not impede their purpose. But by that very composition, of which we have spoken above, as though violently extorted by royal fear, they said their party could in no way be burdened.

Quum enim dictus Clemens Papa praedecessor noster pro sedanda discordia inter archiepiscopum et monachos Cantuarienses exorta bonae memoriae Iohannem Anagninum tunc temporis tit. sancti Marci presbyterum cardinalem, apostolicae sedis legatum, postea vero episcopum Praenestinum, in Angliam specialiter destinasset, postquam illuc transfretavit, factum fuit dicto B. Cantuariensi archiepiscopo procurante, quod apud portum Dovoriae contra voluntatem suam per dies plurimos teneretur, quod in gravem ecclesiae Romanae iniuriam redundavit, nec ante permissus fuit Cantuariam proficisci, quam per dictum regem Anglorum, qui eodem tempore cum episcopis suis Cantuariam venerat, in pace, quam fecerunt cum archiepiscopo, monachi vim passi fuerunt, et compulsi sunt omnia sustinere. Quod ideo quum prope positus audisset, et postea praesens apud Cantuariam cognovisset, scripto mandare curavit, ut rei veritus omnibus innotesceret, et quod factum fuerat non generaret praeiudicium iustitiae monachorum, et, si archiepiscopus ipse vel aliquis de successoribus eius scripturam super forma pacis quandoque proferret, sciretur ab omnibus, eam fratribus iam dictae ecclesiae nec consentientibus nec scientibus fuisse confectam, nec sibi exhibitam postulanti, qui ad causam fuerat a summo Pontifice destinatus.

For when the said Pope Clement, our predecessor, for the allaying of the discord that had arisen between the archbishop and the Canterbury monks, had specially dispatched to England John of Anagni, of good memory, at that time Cardinal Priest of the Title of Saint Mark, legate of the apostolic see, and afterwards Bishop of Praeneste, after he crossed over thither, it was brought about, by the procurement of the said B., archbishop of Canterbury, that at the port of Dover he was held against his will for many days, which redounded to the grave injury of the Roman Church; nor was he permitted to set out for Canterbury before, by the said king of the English, who at the same time had come to Canterbury with his bishops, in the peace which they made with the archbishop, the monks had suffered force and were compelled to endure everything. Which, therefore, when he, being near, had heard, and afterwards, being present at Canterbury, had learned, he took care to order in writing, so that, being mindful of the matter, it might be made known to all, and that what had been done should not generate prejudice to the right of the monks; and, if the archbishop himself or any of his successors should at any time produce a writing concerning the form of the peace, it might be known by all that it had been drawn up neither with the consent nor with the knowledge of the brethren of the already-named church, nor exhibited to himself, though demanding it, who had been appointed by the Supreme Pontiff to the case.

Unde vel rem gestam confirmare debuerat, si iustitiae concordaret, vel, si aliter facta fuerat, infirmare. Sic ergo cognoscens intercessisse illi facto violentiam manifestam, auctoritate, qua fungebatur, apostolica statuit, quod nec concordia sic facta valeret, neque compromissio violenter extorta, neque scriptum aliquod sic conceptum, et quod ipsis monachis in posterum praeiudicium non afferret, quum omnia eo praesente ac contradicente fuerint adimpleta, sicut in suis literis patentibus continetur, quas coram nobis fecimus recitari. Post haec, quum bonae memoriae Coelestinus Papa praedecessor noster omnia, quae per memoratum B. archiepiscopum circa monachos vi vel metu acta fuerant, auctoritate apostolica in irritum revocaret, nominatim ea, quae legato Romanae ecclesiae praesente et contradicente contra mandatum sedis apostolicae facta proponebantur, sicut in authentico eiusdem legati, I. videlicet Anagnini quondam presbyteri cardinalis ob causam ipsam in Angliam destinati, continebantur expressa, viribus carere decrevit, et quaecunque contra ius monachorum vel tenorem privilegiorum apostolicae sedis idem archiepiscopus impetrarat.

Whence he ought either to have confirmed the deed, if it accorded with justice, or, if it had been otherwise done, to invalidate it. Thus, therefore, recognizing that manifest violence had intervened in that act, by the apostolic authority which he exercised he determined that neither the concord thus made should be valid, nor the compromise violently extorted, nor any writing thus conceived, and that it should not bring prejudice upon the monks themselves for the future, since all things had been carried out with him present and objecting, as is contained in his open letters, which we caused to be read before us. After these things, when Pope Celestine of good memory, our predecessor, by apostolic authority was revoking into nullity all that had been done by the aforesaid B., archbishop, concerning the monks by force or by fear, namely those things which were alleged to have been done, in the presence and with the opposition of the legate of the Roman Church, against the mandate of the Apostolic See, as were contained expressly in the authentic instrument of that same legate, that is, I. Anagninus, formerly a presbyter-cardinal, dispatched to England for that very cause, he decreed that they were devoid of force, as also whatever the same archbishop had procured against the right of the monks or the tenor of the privileges of the Apostolic See.

Insuper statuens, ut nullus hominum quae male gesserat ad consequentiam traheret, nec ea, quae a sede apostolica obtinuerat tacita veritate, iuri monachorum vel privilegiis ullo unquam tempore in aliquo praeiudicium generarent; quemadmodum nobis et fratribus nostris ex ipsorum constitit continentia literarum. Ex ipsa quoque maiore loci distantia sibi asserebant monachi maius praeiudicium generatum, quia, quum in eorum defectum, sicut a tuis nunciis dicebatur, saeculares clerici fuerint evocati, vix possent per eos vicinos Cantuariensis ecclesiae negotia monachis absentibus procurari, quae ipsis procul positis et captata eorum absentia sine monachorum conscientia tractarentur et eis penitus inconsultis, unde Cantuariensis ecclesia dispendium incurreret et iacturam. Sic ergo per hoc nihil eis accessit, eadem contradictionis causa manente.

Moreover establishing that no one of men should drag into consequence the things he had ill conducted, nor should those matters which he had obtained from the Apostolic See with the truth kept silent at any time in any respect generate prejudice to the right of the monks or to the privileges; just as it was evident to us and to our brothers from the contents of their letters. From the very greater distance of the place, too, the monks asserted that a greater prejudice had been generated for themselves, because, when in their default, as was said by your messengers, secular clerics had been summoned, the affairs of the Church of Canterbury could scarcely be managed through them, neighbors as they were, with the monks absent—matters which, they themselves being far away and their absence having been seized upon, were handled without the monks’ cognizance and with them utterly unconsulted—whence the Church of Canterbury would incur loss and damage. Thus therefore through this nothing accrued to them, the same cause of contradiction remaining.

Ultimum quoque rescriptum dicti Coelestini Papae praedecessoris nostri carere viribus asserebant, utpote per suppressionem veritatis surreptum, quoniam in eo nulla fiebat mentio mandatorum, quae ab Urbano Papa et Clemente processerant, nec etiam confirmationis illius, quam ipsemet super cassatione compositionis praedictae concessit; et praesertim, quum rescriptum illud indulsisse dicatur eo tempore, quo eum infirmitas admodum praegravabat. Ad fundandam sane intentionem suam praedictorum Urbani, Clementis et Coelestini Romanorum Pontificum rescripta, nec non et nostrum post illa, iidem monachi producebant, quibus urgentissime mandabatur, ut, quicquid de praefata capella fuerat attentatum, haberetur irritum et inane.] Quum autem quae praemisimus in nostra fratrumque nostrorum praesentia prudenter essent a nunciis allegata: nos, qui tempus accepimus iustitiam iudicandi, volentes illius vestigiis inhaerere, apud quem non est acceptio personarum, cuius locum licet indigni tenemus in terris, et ita via regia prudenter incedere, ut non declinemus ad dextram vel sinistram, praedecessores quoque nostros Urbanum, Clementem et etiam Coelestinum credentes amplius imitandos in illis maxime, quae deliberatione praevia statuerunt, de communi fratrum nostrorum consilio Fraternitati tuae per apostolica scripta mandamus et in virtute obedientiae districte praecipimus, quatenus, omni contradictione et excusatione et appellatione cessantibus, infra XXX. dies post receptionem praesentium quicquid aedificatum est in ecclesia de Lamech post novi operis nunciationem, expensis tuis facias penitus demoliri, (eo non obstante, si etiam absens [ab ecclesia tua] exstiteris, quum cautum sit etiam legitima sanctione, ut, si is, cui opus novum fuerat nunciatum, ante remissionem aedificaverit, deinde agere coeperit, ius sibi esse ita aedificatum habere, sibi debeat actio denegari,) reducens prorsus in irritum quicquid de instituendis ibi canonicis et aliis ad ipsam ecclesiam pertinentibus a te vel a praedecessore tuo cognoscitur ordinatum, eorum reditibus ad statum pristinum revocatis, quos ab obligatione praestiti iuramenti, pro eo, quod ibidem instituti fuerunt, auctoritate nostra per te denunciari praecipimus absolutos.

They also asserted that the last rescript of the said Pope Celestine, our predecessor, lacked force, as having been surreptitiously obtained by suppression of the truth, since in it no mention was made of the mandates that had proceeded from Pope Urban and Clement, nor even of that confirmation which he himself granted upon the quashing of the aforesaid composition; and especially, since that rescript is said to have been indulged at the time when infirmity was exceedingly weighing upon him. To found their intention indeed, the same monks were producing the rescripts of the aforesaid Roman Pontiffs Urban, Clement, and Celestine, and also ours after those, by which it was most urgently mandated that whatever had been attempted concerning the aforesaid chapel be held null and void.] Now when the things which we have premised had been prudently alleged by the envoys in our presence and that of our brothers: we, who have received the time for judging justice, wishing to adhere to His footsteps, with whom there is no acceptance of persons, whose place, though unworthy, we hold on earth, and so to walk prudently by the royal way that we do not turn aside to the right or to the left, believing that our predecessors Urban, Clement, and also Celestine are to be imitated all the more, especially in those things which they established with prior deliberation, by the common counsel of our brothers, to your Fraternity by apostolic writings we mandate and by virtue of obedience we strictly enjoin, that, all contradiction and excuse and appeal ceasing, within 30 days after the receipt of these presents, whatever has been built in the church of Lamech after the notification of new work, you cause to be utterly demolished at your expense, (notwithstanding this, even if you should be absent [from your church], since it is provided also by legitimate sanction that, if he to whom the new work had been notified shall have built before a stay has been granted and shall thereafter begin to act, because he deems it his right to have built thus, action ought to be denied to him,) completely reducing to nullity whatever concerning canons to be instituted there and others pertaining to that same church is known to have been ordained by you or by your predecessor, their revenues being recalled to their former state, whom, from the obligation of the oath rendered, by reason of the fact that they were instituted there, by our authority we command to be denounced by you as absolved.

Quum enim amodo non teneat principale, quicquid ex eo vel ob id secutum est, sub praemissa districtione decernimus, irritandum, sicut sancitum est traditione canonica et civili. [Clericos praeterea, qui in capella ipsa post inhibitiones apostolicos divina officia celebrarunt, sicut nos per alia scripta nostra mandavimus, tamdiu habeas pro suspensis, quosque super hoc satisfacerint competenter, et universa, quae in praedictorum monachorum sunt attentata gravamen, exeniorum videlicet et ecclesiarum et aliorum invasione, quae ante appellationem habuerant, non differas dictis monachis resignare; ac de cetero circa statum monasterii contra prohibitionem nostram huius occasione negotii non praesumas aliquid innovere. Si vero (quod non credimus) praeceptum nostrum, sicut praemissum est, vel contempseris vel distuleris adimplere, a pontificali officio ex tunc noveris te suspensum, et pro contemptu mandati apostolici ad nostram venire te volumus praesentiam responsurum. Venerabilibus quoque fratribus nostris Cantuariensis ecclesiae suffraganeis de consilio fratrum nostrorum in virtute obedientiae districte praecipiendo mandamus, quatenus, nisi tu infra praemissum tempus mandatum nostrum duxeris ad effectum, ipsi nullam tibi impendant obedientiam vel reverentiam, quia iustum est, quod ei non obediatur a subditis, qui suo contemnit obedire praelato.

Since from now on the principal does not hold, whatever has followed from it or on account of it we decree under the aforesaid stricture to be annulled, as it has been sanctioned by canonical and civil tradition. [Furthermore, the clerics who in that chapel, after the apostolic inhibitions, celebrated divine offices, as we have commanded through other our writings, you are to hold as suspended until such time as they shall have suitably made satisfaction in this matter; and do not delay to restore to the said monks all the things which have been attempted to the burden of the aforesaid monks, namely the usurpation of gifts and of churches and of other things which they had before the appeal; and henceforth, concerning the state of the monastery, on the occasion of this business, do not presume to innovate anything against our prohibition. But if (which we do not believe) you either disdain or delay to fulfill our command as aforesaid, know that you are from that moment suspended from pontifical office, and for the contempt of the apostolic mandate we will that you come into our presence to make answer. To our venerable brothers, the suffragans of the church of Canterbury, moreover, by the counsel of our brothers, strictly commanding in the force of obedience, we order that, unless you shall have brought our mandate to effect within the aforesaid time, they extend to you no obedience or reverence, because it is just that he not be obeyed by his subjects who disdains to obey his own prelate.

Quod si forte nec sic te poterimus ad bonum obedientiae revocare, propter quod malum nunquam committitur, bonum autem debet saepius intermitti, maiorem tibi animadversionem noveris imminere, quum ferro sint abscindenda vulnera, quae fomentorum non sentiunt medicinam. Sane super praemissis, in quibus salva conscientia non poteramus alio modo procedere, fraternitatem tuam rogamus nullatenus contristari, quia (teste Deo) non ex indignatione aliqua processerunt, sed quia, quum simus, licet insufficientes, in sede iustitiae constituti, unde iura sua servare tenemur singulis illibata, fraternitati tuae, quam sincerius amplexamur, quum te inter fratres et coepiscopos nostros honorabile membrum et in domo Domini columnam immobilem habeamus, non potuimus sine gravi offensa creatoris deferre. Nec nobis in hac parte potes aliquid imputare, quum secundum traditionem canonicam, quando non nisi peccando alicui consuli potest, tunc aestimare debet homo, quid faciat non habere.

But if by chance not even thus shall we be able to recall you to the good of obedience, on account of which evil is never committed, but good ought rather to be more often intermitted, know that a greater animadversion is impending for you, since wounds which do not feel the medicine of poultices must be cut away with iron. Truly, concerning the aforesaid matters, in which with a safe conscience we could not proceed in another way, we beg your fraternity by no means to be saddened, because (God bearing witness) they did not proceed from any indignation, but because, although we are, albeit insufficient, set in the seat of justice, whence we are held to keep each one’s rights inviolate, for your fraternity, whom we embrace more sincerely, since we hold you among our brothers and fellow-bishops an honorable member and an immovable column in the house of the Lord, we could not defer without the grave offense of the Creator. Nor can you impute anything to us in this part, since according to canonical tradition, when one can be provided for only by sinning, then a man ought to estimate that he does not have what he should do.

In ipsis etiam legibus saecularibus invenitur, ut quae facta laedunt pietatem, aestimationem, verecundiam nostram, et generaliter quae bonis moribus adversantur, nec posse nos facere sit credendum.] Super eo quoque non sufficimus admirari, quod, quum dicta ecclesia iam dudum quasi lapis offensionis fuerit et petra scandali, pro qua nos et praedecessores nostri adversus te tuosque praedecessores ita graviter sumus moti, et viri religiosi pariter et prudentes, monachi Cantuarienses, qui omnia dimiserunt pro Christo, tot laboribus et doloribus, tot timoribus et periculis personas et res non dubitaverunt frequenter exponere, quod procul dubio tam illi quam isti, ut dictum est, non fecissent, nisi cognoscerent praemissa respicere in grave Cantuariensis ecclesiae detrimentum, ut de aliis omittamus, tu saltem pro vitando tam gravi scandalo proximorum ab huiusmodi etiam tibi prohibitis non cessasti, quum sacrae scripturae testimonio debueras didicisse, quod, licet opera illa, quae sine mortali peccato omitti non possunt, non sunt pro vitando scandalo dimittenda, nec ea debeant pro scandalo vitando committi, quae sine mortali peccato committi non possunt: ab his tamen, quae sine mortali peccato committi possunt pariter et dimitti, sit pro scandalo tollendo cessandum, et eis etiam pro vitando scandalo insistendum. Unde Apostolus dicit: "Si scandalizatur frater, non comedam carnes in aeternum," et Dominus in evangelio contra eos, qui scandali praestant materiam: "Vae," inquit, "homini illi, per quem scandalum venit; melius est ei, ut suspendatur mola asinaria ad collum eius, et demergatur in profundum." Et licet maiorum scandalum sit vitandum, vitandum est etiam scandalum pusillorum, iuxta testimonium veritatis, "qui scandalizaverit," inquit, "unum de pusillis istis minimis, qui in me credunt, etc." Finis ergo his, quae praemissa sunt, de cetero taliter a te imponatur, quod praeteritae contradictionis rebellio per virtutem sequentis obedientiae valeat non immerito expiari. [Dat.

Even in the secular laws themselves it is found that deeds which wound piety, our estimation, our modesty, and generally those which are opposed to good morals, are to be believed not to be within our power to do.] Concerning this also we cannot sufficiently marvel, that, whereas the said church has long been as it were a stone of offense and a rock of scandal, on account of which we and our predecessors have been so gravely moved against you and your predecessors, and religious men equally and prudent, the monks of Canterbury, who have left all things for Christ, to so many labors and sorrows, so many fears and perils have not hesitated frequently to expose their persons and their goods, which without doubt both those and these, as has been said, would not have done, unless they recognized that the aforesaid regard a grave detriment of the Church of Canterbury, to say nothing of other things, you at least, for the avoiding of so grave a scandal to neighbors, have not ceased from things of this sort even forbidden to you, when by the testimony of Holy Scripture you ought to have learned that, although those works which cannot be omitted without mortal sin are not to be abandoned for the avoiding of scandal, nor are those things to be committed for the avoiding of scandal which cannot be committed without mortal sin: yet from those things which can be committed without mortal sin and likewise omitted, there should be a ceasing for the removing of scandal, and upon these also one should insist for the avoiding of scandal. Whence the Apostle says: "If a brother is scandalized, I will not eat flesh forever," and the Lord in the Gospel against those who furnish the matter of scandal: "Woe," he says, "to that man through whom scandal comes; it is better for him that a millstone of an ass be hung at his neck, and that he be submerged into the deep." And although the scandal of the greater is to be avoided, the scandal of the little ones is to be avoided also, according to the testimony of Truth: "whoever shall scandalize," he says, "one of these little ones, the least, who believe in me, etc." Let therefore an end to these things, which have been set forth, henceforth, be imposed by you in such a manner that the rebellion of past contradiction may be able not undeservedly to be expiated by the virtue of subsequent obedience. [Given.

Lat. Kal. Dec.

Lateran, the Kalends of December.

Pont. nostr. Ao. I. 1198.]

In the 1st year of our pontificate. 1198.]

CAP. III. In optione est nunciantis novum opus, an intra tres menses de praeiudicio suo debeat ostendere, et interim cessetur ab opere; an vero recepta cautione de opere demoliendo statim aedificari permittat.

CHAPTER 3. It is in the option of the notifier of a new work, whether within three months he ought to demonstrate concerning his own prejudice, and in the interim there be a cessation from the work; or indeed, with the caution received for demolishing the work, he permit it to be built at once.

H. d. cum sequ.

This decretal with the following.

Honorius III. Significantibus canonicis sanctae Opportunae Parisiensis innotuit nobis, quod, quum super eo, quod N. Rufus civis Parisiensis in quadam platea ecclesiae suae, infra claustrum ipsorum sita, eis prohibentibus in suum aedificabat praeiudicium et gravamen, deposuerunt coram officiali Parisiensis archidiaconi quaestionem, eis offerentibus in continenti probare praeiudicium et plateam ad suam ecclesiam pertinere, ac petentibus insuper, ut non obstante, quod dictus N. cautionem de demoliendo opere offerebat, aedificium prohiberi. Et quia idem officialis interloquendo decrevit, probationes eorum admittendas esse, ac ab opere interim quiescendum, idem N. ad Senonensem ecclesiam provocavit.

Honorius 3. The canons of Saint Opportuna of Paris having signified, it became known to us that, when, on the matter that N. Rufus, a citizen of Paris, in a certain square of their church, situated within their cloister, despite their prohibition, was building to their prejudice and burden, they lodged the question before the official of the archdeacon of Paris, offering forthwith to prove the prejudice and that the square pertains to their church, and requesting further that, notwithstanding that the said N. was offering a security for demolishing the work, the building be prohibited. And because the same official, by an interlocutory decree, determined that their proofs were to be admitted, and that in the meantime there should be a cessation from the work, the same N. appealed to the Church of Sens.

Sed quum Senonensis officialis, Nicolai praedicti cognatus, eadem interlocutoria pro suae duntaxat voluntatis arbitrio revocata, decreverit, ad opus sub cautione de demoliendo ipso, non admissis eorum probationibus, procedendum, praedicti canonici nostram audientiam appellarunt, unde petebant, ut ipsorum probationes recipi, ac prohiberi aedificium mandaremus. Ideoque discretioni vestrae per apostolica scripta mandamus, quatenus, si est ita, revocato in irritum quicquid post appellationem huiusmodi temere inveneritis attentatum, super hoc quod iustum fuerit appellatione postposita statuatis, facientes etc.

But when the Senonensian official, the aforesaid Nicholas’s kinsman, having revoked that same interlocutory by the mere arbitrium of his will, decreed that, under a caution for demolishing the work itself, proceeding should be had, their proofs not being admitted, the aforesaid canons appealed to our audience, whence they were requesting that we should order their proofs to be received, and the building to be prohibited. Therefore we command to your discretion by apostolic writings that, if it is so, having revoked into nullity whatever you shall find to have been rashly attempted after such an appeal, you should set concerning this what shall be just, the appeal being set aside, doing etc.

CAP. IV. Summatum est supra capitulo proximo.

CHAPTER 4. It has been summarized above in the preceding chapter.

Gregorius IX. Is, cui opus novum te nunciasse proponis, non obstante cautione, quae offertur ab ipso de opere destruendo, si non iure aedificatum exsistat, tenetur te per trium mensium spatium exspectare, iuris tui praeiudicium probare volentem.

Gregory 9. He, to whom you propose that you have given notice of a new work, notwithstanding the security which is offered by him for demolishing the work, if it should not be lawfully built, is bound to wait for you for the space of three months, you wishing to prove prejudice to your right.

TITULUS XXXIII. DE PRIVILEGIIS ET EXCESSIBUS PRIVILEGIATORUM.

TITLE 33. ON PRIVILEGES AND EXCESSES OF THE PRIVILEGED.

CAP. I. Episcopalis dignitas non debet tribui, nisi locis insignibus et populosis.

CHAPTER 1. The episcopal dignity ought not to be granted except to distinguished and populous places.

Leo Papa.

Pope Leo.

Episcopalia gubernacula non nisi maioribus populis et frequentioribus civitatibus praesidere oportet, ne, quod, sanctorum Patrum divinitus inspirata decreta vetuerunt, viculis et possessionibus vel obscuris et solitariis municipiis tribuatur sacerdotale fastigium, et honor, cui debent excellentiora committi, ipsa sui numerositate vilescat. [Quod nunc etc. Dat.

Episcopal governance ought to preside only over greater populations and more populous cities, lest, that which the decrees of the holy Fathers, divinely inspired, have forbidden, be granted to little villages and estates, or to obscure and solitary municipalities, the sacerdotal eminence, and the honor, to which more excellent things ought to be committed, be cheapened by its very numerosity. [What now etc. Given.

IV. Id. Aug. 446.]

August 10. 446.]

CAP. II. Non obstante privilegio fori potest laicus ecclesiae malefactor per ecclesiam punirI. Gregorius P. Subdiacono.

CHAPTER 2. Notwithstanding the privilege of forum, a layman, a malefactor against the Church, can be punished by the Church. Gregory the Pope, to the Subdeacon.

Sicut in iudiciis laicorum privilegia turbare nolumus, ita eis praeiudicantibus nobis moderata volumus auctoritate resistere. Violentos itaque laicos coercere non contra legem est agere, sed legi facere subsidium. [Quia igitur Deus dedit etc.]

Just as in the judgments of the laity we do not wish to disturb privileges, so, when they prejudice us, we wish to resist with tempered authority. Therefore to coerce violent laymen is not to act against the law, but to render assistance to the law. [Because therefore God gave etc.]

CAP. III. Religiosi etiam ex empti ecclesias et decimas non debent a laicis recipere, sine consensu dioecesanorum.

CHAPTER 3. Religious, even exempt, ought not to receive churches and tithes from laymen, without the consent of the diocesans.

Hoc dicit usque ad § Excommunicatos. - § 1. Excommunicati et interdicti omnino non debent admitti ad divina, etiam per religiosos exemptos. H. d. usque ad § In ecclesiis.

This says up to § Excommunicated. - § 1. The excommunicated and the interdicted ought by no means to be admitted to the divine rites, even by exempt religious. This holds up to § In churches.

Abbas Siculus. - § 2. Religiosi etiam exempti in ecclesiis, non pertinentibus ad eos, pleno iure non instituunt nec destituunt inconsultis episcopis; sed rationem exigunt in temporalibus ab institutis. H. d. usque ad § Quodsi.

The Sicilian Abbot. - § 2. Even exempt religious, in churches not pertaining to them, do not institute nor destitute with full right without the bishops being consulted; but they exact an account in temporal matters from the instituted. This says up to § Quodsi.

- § 3. Hospitalarii et Templarii semel in anno celebrant in ecclesia, posita in loco interdicto; ibi tamen non sepeliuntur corpora mortuorum. H. d. usque ad § De confratribus. Abbas.

- § 3. The Hospitallers and the Templars celebrate once a year in a church situated in a place under interdict; there, however, the bodies of the dead are not buried. H. d. up to § De confratribus. Abbas.

- § 4. Confratres exemptorum, seu ipsorum oblati, qui in totum non se transtulerunt, iudicari possunt ab ordinariis locorum. H. d. usque ad tuo. Abbas Siculus.

- § 4. The confreres of the exempt, or their oblates, who have not transferred themselves in whole, can be judged by the ordinaries of the places. From here up to tuo. The Sicilian Abbot.

Alexander III. in concilio LateranensI. Quum et plantare sacram religionem, et plantatam fovere modis omnibus debeamus, nusquam hoc melius exsequimur, quam si nutrire ea, quae recta sunt, et corrigere, quae profectum virtutis impediunt, commissa nobis a Deo auctoritate curemus.

Alexander 3. in the Lateran Council. Since we ought both to plant sacred religion and to foster what has been planted by all modes, we carry this out nowhere better than if we take care, with the authority committed to us by God, to nourish the things that are right and to correct those that hinder the progress of virtue.

Fratrum autem et coepiscoporum nostrorum vehementi conquestione comperimus, quod fratres Templi et Hospitalis, et alii quoque religiosi, indulta sibi ab apostolica sede privilegia excedentes, contra episcopalem auctoritatem multa praesumunt, quae et scandalum faciunt populo Dei et grave pariunt periculum animarum. Proposuerunt enim, quod ecclesias recipiant de manibus laicorum, excommunicatos et interdictos ad ecclesiastica sacramenta et sepulturam admittant in ecclesiis suis praeter eorum conscientiam, et instituant et amoveant sacerdotes, et fratribus eorum ad eleemosynas quaerendas euntibus, quum indultum sit eis, ut in eorum adventu semel in anno aperiantur ecclesiae atque in eis divina celebrentur officia, plures ex eis, de una sive diversis domibus ad interdictum locum saepius accedentes, indulgentia privilegiorum in celebrandis officiis et sepeliendis mortuis abutuntur, et tunc mortuos apud interdictas ecclesias sepelire praesumunt. Occasione quoque fraternitatum, quas in pluribus locis faciunt, robur episcopalis auctoritatis enervant, dum contra eorum sententiam sub privilegiorum aliquorum obtentu munire cunctos intendunt, qui ad eorum fraternitatem voluerint se conferre.

But from the vehement complaint of our brothers and fellow-bishops we have learned that the brothers of the Temple and of the Hospital, and other religious also, exceeding the privileges granted to them by the Apostolic See, presume many things against episcopal authority, which both cause scandal to the people of God and beget grave peril of souls. For they have alleged that they receive churches from the hands of laymen; that they admit the excommunicated and the interdicted to ecclesiastical sacraments and to sepulture in their churches without the bishops’ knowledge; and that they institute and remove priests; and that, when their brothers go out to seek alms, although it has been granted them by indult that, upon their arrival once in the year, the churches be opened and the divine offices be celebrated in them, many of them, from one and the same house or from different houses, coming more often to a place under interdict, abuse the indulgence of the privileges in celebrating the offices and burying the dead, and then presume to bury the dead at churches under interdict. On the pretext also of fraternities, which they establish in many places, they weaken the strength of episcopal authority, while, under the show of certain privileges, they aim to fortify against the bishops’ sentence all who may wish to betake themselves to their fraternity.

In his autem, quia non tam de maiorum conscientia vel consilio, quam de minorum indiscretione [quorundam] exceditur, et removenda ea, in quibus excedunt, et quae dubitationem faciunt decrevimus declaranda. Ecclesias igitur et decimas de manu laicorum sine consensu episcoporum tam illos quam etiam quoscunque alios religiosos recipere prohibemus, dimissis etiam, quascunque contra tenorem istum aliquo tempore receperunt. § 1. Excommunicatos quoque et nominatim interdictos tam ab illis quam ab aliis omnibus iuxta episcoporum sententiam statuimus evitandos. § 2. In ecclesiis vero suis, quae ad eos pleno iure non pertinent, instituendos presbyteros episcopis repraesentent; ut eis quidem de plebis cura respondeant, ipsis vero pro rebus temporalibus rationem exhibeant competentem.

In these matters, however, because there is an exceeding not so much from the conscience or counsel of the greater, as from the indiscretion [of certain] , and we have decreed that the things to be removed, in which they exceed, and the things which make doubt, are to be declared. Therefore we forbid both those men and also whatsoever other religious to receive churches and tithes from the hand of laymen without the consent of the bishops, with the dismissal also of whatever they have at any time received against this tenor. § 1. We likewise establish that the excommunicated and those interdicted by name are to be avoided both by them and by all others, according to the bishops’ sentence. § 2. But in their own churches, which do not pertain to them by full right, let them present to the bishops the presbyters to be instituted; so that to them indeed they may answer concerning the care of the people, but to themselves they may render a suitable account for temporal matters.

Institutos etiam inconsultis episcopis. non audeant removere. § 3. Quodsi Templarii vel Hospitalarii ad ecclesiam venerint interdictam, non nisi semel in anno ad ecclesiasticum officium admittantur, nec tunc ibi sepeliantur corpora defunctorum.

Those appointed also, without the bishops having been consulted. let them not dare to remove. § 3. But if the Templars or Hospitallers should come to a church under interdict, let them be admitted to ecclesiastical service only once in a year, nor then let the bodies of the deceased be buried there.

§ 4. De confratribus autem hoc constituimus, ut, si non se praedictis fratribus omnino reddiderint, sed in proprietatibus suis omnimodo duxerint remanendum, propter hoc ab episcoporum suorum sententia nullatenus eximantur, sed potestatem suam in eos, sicut in alios parochianos suos exerceant, quum pro suis fuerint excessibus corrigendi. Quod autem de praedictis fratribus dictum est, ab aliis quoque religiosis, qui praesumptione sua episcoporum percipiunt iura, et contra canonicas eorum sententias et tenorem privilegiorum nostrorum venire praesumunt, praecipimus observari. Si enim contra institutum hoc venerint, et ecclesiae, in quibus ista praesumpserint, subiaceant interdicto, et quod egerint irritum habeatur et vacuum.

§ 4. Concerning the co-brethren however we establish this: that, if they do not wholly render themselves to the aforesaid brothers, but have deemed that they must by all means remain in their own properties, on account of this let them by no means be exempted from the sentence of their bishops, but let them exercise their power over them, as over their other parishioners, when they are to be corrected for their excesses. But what has been said about the aforesaid brothers, we command to be observed also by other religious, who by their own presumption appropriate the rights of bishops, and presume to go against their canonical sentences and the tenor of our privileges. For if they should come against this ordinance, let the churches in which they have presumed these things be subjected to interdict, and let what they have done be held null and void.

CAP. IV. Suis privilegiis privandus est qui alienis derogat.

CHAPTER 4. He who derogates from others’ privileges is to be deprived of his own privileges.

Idem Archiepiscopis et Episcopis, ad quos literae istae pervenerint.

The same to Archbishops and Bishops, to whom these letters shall have come.

Dilecti filii nostri fratres Hospitalis Hierosolymitani transmissa nobis conquestione monstrarunt, quod vos eis de malefactoribus suis iustitiam facere non vultis, privilegia ipsorum recipere contemnentes, nec ipsos eleemosynas quaerere in vestris parochiis, aut fratres eorum sepelire aliquatenus permittatis. Quoniam igitur iidem fratres multis sunt libertatibus et privilegiis a Romanis Pontificibus praemuniti, quae ut nostris temporibus infringantur nolumus sustinere, fraternitati vestrae per apostolica scripta praecipiendo mandamus, quatenus iam dictis fratribus in his, quae sibi ab ecclesia Romana noscuntur indulta fuisse, nullam prorsus molestiam faciatis, nec ea sibi contradicere vel denegare aliquatenus attentetis. Si enim de vobis in veritate de cetero talia poterimus comperire, Pro certo sciatis, quod nos concessa vobis privilegia decurtabimus, quum nostris et ecclesiae Romanae scriptis authenticis obviare minime timeatis.

Beloved sons, our brothers of the Hospital of Jerusalem, by a complaint sent to us have shown that you do not wish to render justice to them concerning their malefactors, despising to receive their privileges, nor do you in any way permit them to seek alms in your parishes, or to bury their brothers. Since therefore these same brothers are fortified with many liberties and privileges by the Roman Pontiffs, which we are unwilling in our times to endure to be infringed, we command, by apostolic writings, to your fraternity by way of injunction, that you cause absolutely no trouble whatsoever to the already-said brothers in those things which are known to have been granted to them by the Roman Church, nor in any way attempt to gainsay or deny these to them. For if henceforth we shall be able in truth to discover such things about you, Know for certain that we will curtail the privileges granted to you, since you do not at all fear to oppose our and the Roman Church’s authentic writings.

CAP. V. Etiam privilegiati non possunt admittere excommunicatos ad sepulturam, et, si admiserint, debent inde eos eiicere, et, si non fecerint, episcopus supplebit.

CHAPTER 5. Even the privileged cannot admit the excommunicated to sepulture, and, if they have admitted them, they ought to cast them out from there; and, if they do not do so, the bishop will supply.

Idem Cantuariensi Archiepiscopo.

The same to the Archbishop of Canterbury.

Ad haec in beatorum Apostolorum principis sede Domino disponente quanquam immeriti sumus constituti, ut plantare debeamus quae ad virtutum spectant decorem, et evellere et eradicare curemus quae obvia sunt rationi et profectum impediunt salutis. Intelleximus sane, quod Hospitalarii nominatim excommunicatos contra prohibitiones episcoporum ecclesiasticae praesumunt tradere sepulturae, non cogitantes, quam grave sit illis morte communicare, quos, dum viverent, ecclesia a suo sinu pro eorum excessibus segregavit. Unde, quoniam huiusmodi praesumptionem et temeritatem nolumus nec debemus aliquatenus tolerare, frater, tibi per apostolica scripta Mandamus, quatenus Hospitalariis praecipias, ut, si quos in excommunicatione defunctos in coemeteriis ecclesiarum sepelierint, eos extra coemeteria ipsa penitus eiiciant.

To this in the see of the prince of the blessed Apostles, with the Lord disposing, although unworthy we have been appointed, that we ought to plant the things which look to the decor of virtues, and take care to pluck up and eradicate the things which are contrary to reason and impede the progress of salvation. We have indeed learned that the Hospitallers presume to hand over to ecclesiastical burial those expressly excommunicated, against the prohibitions of the bishops, not considering how grave it is to communicate with them in death—those whom, while they lived, the Church separated from her bosom for their excesses. Wherefore, since we do not wish, nor ought we in any way, to tolerate presumption and rashness of this sort, brother, to you by apostolic writings We Command, that you order the Hospitallers that, if they have buried any who died in excommunication in the cemeteries of the churches, they are to cast them outside the cemeteries themselves entirely.

Quodsi facere noluerint, tu hoc ipsum de his, quos in excommunicatione defunctos esse tibi constiterit, auctoritate nostra remoto appellationis obstaculo exsequaris. [Praeterea de his etc. - Dat.

But if they are unwilling to do this, do you this very thing concerning those whom it has been established to you to have died in excommunication, by our authority, the obstacle of appeal being removed. [Moreover concerning these, etc. - Given.

Ferentini X. Kal. April. 1175.]

At Ferentino, the 10th day before the Kalends of April. 1175.]

CAP. VI. Contra privilegium ecclesiae praescribitur spatio XXX. annorum, hodie vero XL. ut infra eod.

CHAPTER 6. Against the privilege of the church it is prescribed by a span of 30. years, but today 40. as below in the same [title].

Accedentibus.

To those approaching.

Idem Abbati et Monachis S. Andreae Cisterciensis ordinis.

The same to the Abbot and the Monks of St. Andrew of the Cistercian order.

Si de terra, quam habetis in parochia canonicorum de Plautio, per XXX. annos eis decimas persolvistis, eas sibi de cetero [et] integre [aliqua] sine molestatione occasione et appellatione postposita persolvatis, et quas noscimini subtraxisse integre restituatis. Licet enim privilegiorum Romanae ecclesiae beneficio fratribus Cisterciensis ordinis indultum fuerit, quod de laboribus suis nullas decimas vel primitias persolvere debeant: de privilegio tamen [a] nobis indulto tanto tempore vobis detrahere voluistis, quum liberum sit unicuique suo iuri renunciare, eoque modo non potestis vos in hac parte tueri. [Sane nisi nos vos et ordinem vestrum adeo diligeremus, etc.]

If, from the land which you have in the parish of the canons of Plautius, for 30 years you have paid tithes to them, you shall henceforth pay the same to them [and] in full [at all] without molestation, occasion and appeal put aside, and those which you are known to have subtracted you shall restore in full. For although by the benefit of the privileges of the Roman church it has been indulted to the brothers of the Cistercian order that from their labors they ought to pay no tithes or first-fruits: nevertheless, from the privilege [by] us granted you have wished for so long a time to derogate, since it is free for each to renounce his right, and in that way you cannot defend yourselves in this respect. [Indeed, unless we so loved you and your order, etc.]

CAP. VII. De privilegiis non est iudicandum, nisi eorum tenore inspecto, et secundum continentiam eorum ab omnibus subditis sunt servanda.

CHAPTER 7. Concerning privileges: one must not judge unless their tenor has been inspected, and according to their content they are to be observed by all subjects.

Idem Ambianensi Episcopo.

The same to the Bishop of Amiens.

Porro, quamvis Templarii et Hospitalarii multa sint libertatis praerogativa donati, non dubitamus, quin aliam libertatem habeant in locis, in quibus, antequam pervenissent ad eos, fuerant habitatores, quod totum ex inspectione privilegiorum suorum plenius advertere potes, et secundum quod inveneris, ita observes. Sic enim eos volumus privilegiorum suorum servare tenorem, quod eorum metas transgredi minime videantur.

Moreover, although the Templars and the Hospitallers have been endowed with many prerogatives of liberty, we do not doubt that they have a different liberty in places where, before they came into their hands, there had been inhabitants; all of which you can more fully notice from an inspection of their privileges, and according as you shall find, so you should observe. For thus we wish them to keep the tenor of their privileges, that they may in no way seem to transgress their metes.

CAP. VIII. Per solutionem census, quae fit Romanae ecclesiae, non probatur exemptio a iurisdictione episcoporum.

CHAPTER 8. By the payment of the census, which is made to the Roman church, exemption from the jurisdiction of bishops is not proved.

Idem I. apostolicae sedis Legato.

The same 1. To the Legate of the Apostolic See.

Recepimus literas, quas de ecclesiis censualibus episcopatus venerabilis fratris nostri Novariensis episcopi direxisti, et ex earum tenore perpendimus, qualiter ad iura nostra servanda vigil exsistas. Ceterum diligentiam tuam volumus non latere, quod, sicut non omnes, qui specialiter beati Petri iuris exsistunt, annuatim apostolicae sedi censum exsolvunt, ita non omnes nostri censuales ab episcoporum subiectione habentur immunes. Inspicienda sunt ergo ipsarum ecclesiarum privilegia, et ipsorum tenor est diligentius attendendus, ut, si fuerit deprehensum, quod ecclesia, quae censum solvit, specialiter B. Petri iuris exsistat, et ad indicium perceptae libertatis census annuus conferatur, non immerito poterit speciali praerogativa gaudere. Si vero ad indicium perceptae protectionis census persolvitur, non ex hoc iuri dioecesani episcopi aliquid videtur esse subtractum.

We have received the letters which you sent concerning the censual churches of the bishopric of our venerable brother, the bishop of Novara, and from their tenor we have weighed how vigilant you are for the safeguarding of our rights. Moreover, we wish it not to be hidden from your diligence that, just as not all who are specifically of the right of Blessed Peter pay the census annually to the Apostolic See, so not all of our censual churches are held to be immune from the subjection of bishops. Therefore the privileges of those churches are to be inspected, and the tenor of them is to be attended to more diligently, so that, if it has been discovered that a church which pays the census exists specifically under the right of Blessed Peter, and the annual census is conferred as a token of liberty received, it can with good reason enjoy a special prerogative. But if the census is paid as a token of protection received, it does not on that account appear that anything has been subtracted from the diocesan right of the bishop.

Quum igitur constet, presbyterum S. Petri praefato episcopo obedientiam promisisse in ordinatione sua, sicut in iure confessus asseruit, nolumus, quod eum vel aliquos tuearis, quia sicut iustitias nostras volumus a fratribus et coepiscopis nostris reservari, ita eorum iura nos convenit illibata custodire.

Since therefore it is established that the presbyter of St. Peter promised obedience to the aforesaid bishop at his ordination, as he, having confessed in law, asserted, we are unwilling that you protect him or any others, because just as we wish our just dues to be preserved by our brothers and fellow-bishops, so it befits us to guard their rights unimpaired.

CAP. IX. Privilegium, uni concessum, non potest ad alium extendi propter identitatem rationis. H. d. et solet quotidie allegarI.

CHAPTER 9. A privilege, granted to one, cannot be extended to another on account of identity of reason. Hence the dictum, and it is wont to be alleged daily.

Idem.

The same.

Sane (Et infra:) Temerarium est et indignum, aliquem sibi sua auctoritate praesumere, quod Romana ecclesia alicui, certa ratione inspecta, singularibus voluit beneficiis indulgere.

Indeed (And below:) It is rash and unworthy for someone to presume for himself by his own authority that which the Roman Church, a definite reason having been inspected, wished to indulge to someone with singular benefits.

CAP. X. In oratoriis privatis campanae publicae teneri non possunt etiam per religiosos. H. d. et tene menti hunc textum, qui quotidie allegatur et est in usu.

CHAPTER 10. In private oratories, public bells cannot be kept, even by religious. On this point, keep in mind this text, which is cited every day and is in use.

Coelestinus III. Abulensi Episcopo.

Celestine 3. To the Bishop of Ávila.

Patentibus literis nostris certificari desideras, utrum Templariis, Hospitalariis et aliis, oratoria in domibus suis habentibus, liceat campanas in eis ponere publiceque pulsare. Respondemus autem consultationi tuae quam facis, et dicimus, quod non licet eis hoc agere; quin potius per te per censuram ecclesiasticam appellatione remota coercendi sunt, ut ita sint suo iure contenti, quod iustitiam non impediant aliorum.

By our open letters you desire to be certified whether it is allowed to the Templars, the Hospitallers, and others, having oratories in their houses, to place bells in them and to ring them publicly. We respond, moreover, to your consultation which you make, and we say that it is not permitted to them to do this; rather, through you they are to be coerced by ecclesiastical censure, with appeal removed, so that they may be content with their own right, in such wise that they do not impede the justice of others.

CAP. XI. In tota provincia exhortationis officio privantur Hospitalarii, qui mittunt pro eleemosynis cruce falso signatos, et, si missi sunt laici, excommunicantur; si sunt clerici, ab officio et beneficio suspenduntur. Et eadem suspensione puniuntur qui ante reconciliationem in polluta ecclesia celebrant; et suspensi per episcopos exemptos absolvi non possunt; et fratres privilegiatorum, qui ad eos se omnino non transferunt, privilegiati non sunt.

CHAPTER 11. In the whole province the Hospitallers who send out, for alms, men falsely signed with the cross are deprived of the office of exhortation; and, if those sent are laymen, they are excommunicated; if they are clerics, they are suspended from office and benefice. And with the same suspension are punished those who celebrate in a polluted church before reconciliation; and the suspended cannot be absolved by exempt bishops; and the brethren of the privileged, who do not altogether transfer themselves to them, are not privileged.

Innocentius III. Archiepiscopo LugdunensI. Tuarum nos tenor edocuit literarum, quod fratres Hospitalis sancti Ioannis laicos et illiteratos mittunt pro eleemosynis colligendis, quas populus ex devotione pro sustentatione pauperum praefato loco mittere consuevit.

Innocent III. To the Archbishop of Lyons. The tenor of your letters has informed us, that the brethren of the Hospital of St. John send lay and illiterate men for collecting alms, which the people, out of devotion, are accustomed to send to the aforesaid place for the sustenance of the poor.

Quia vero non sufficiunt per se loca omnia circumire, sibi clericos, sacerdotes, laicos etiam rudes, non religiosos, sed in nequitiis exercitatos assumunt, eorum pectoribus crucis characterem imponentes. Quumque gulae et ebrietati deserviant, se valde inhonestos in aliis ostendentes, clerum et populum graviter scandalizant, quum ipsi laici prioratuum fungantur officiis, et tam clericis quam sacerdotibus praeponantur, et non solum episcopis inobedientes exsistunt, verum etiam quasdam immunitates, tanquam ab apostolica sede sibi indultas, praesumunt sibi temere vindicare. Quum enim in quadam ecclesia baptismali, eis a praedecessore tuo collata, quidam eorum, nuper percutiens vicarium sacerdotem, ipsam ecclesiam sanguinis effusione foedasset, usque ad reconciliationem divina ibidem interdixisti officia celebrari; sed nihilominus ipsi in ea divina officia celebrarunt. Sacerdotes insuper, undecunque venientes ad eos, de quorum etiam conversatione et ordinatione nulla certitudo prorsus habetur, ad divinum officium sibi celebrandum recipiunt, episcoporum assensu minime requisito. Alios vero presbyteros ab officio suspensos per episcopos suos pro suorum exigentia meritorum, iidem, quum sint laici, ad divina officia restituunt exsequenda.

Because indeed they are not sufficient by themselves to go around all places, they take to themselves clerics, priests, even laymen untrained, not religious, but exercised in iniquities, imposing upon their breasts the character of the cross. And while they are enslaved to gluttony and drunkenness, showing themselves very dishonorable in other respects, they gravely scandalize the clergy and the people, since laymen themselves perform the offices of priories, and are set over both clerics and priests, and they not only prove disobedient to bishops, but even presume to claim for themselves certain immunities, as though granted to them by the apostolic see, rashly to arrogate to themselves. For indeed, in a certain baptismal church, conferred upon them by your predecessor, when one of them, recently striking the vicar priest, had defiled that church by an effusion of blood, you interdicted divine offices to be celebrated there until reconciliation; but nonetheless they celebrated divine offices in it. Moreover they receive priests, coming to them from wherever, of whose way of life and ordination no certainty at all is had, to celebrate the divine office for themselves, with the assent of the bishops by no means required. But other presbyters suspended from office by their bishops according to the exigency of their merits, the same men, though they are laymen, restore to perform divine offices.

Quosdam praeterea, qui cum uxoribus suis in domibus propriis commorantur, eo, quod eis de suis aliquid conferunt annuatim, ita emancipare contendunt, ut aliquibus secundum legem terrae de sibi obiectis respondere minime teneantur. Verum, quia privilegium meretur amittere qui permissa sibi abutitur potestate, fraternitati tuae per apostolica scripta mandamus, quatenus, si quos clericos, seu sacerdotes aut laicos a dictis fratribus pro colligendis eleemosynis cruce falso signatos inveneris, his, a quibus ipsos missos esse constiterit, per totam provinciam tuam nostra fretus auctoritate exhortationis huiusmodi officium interdicas, missos etiam, si laici fuerint, excommunicationis mucrone percellÇas, si clerici vel presbyteri fuerint, ab officio beneficioque suspendas, nullo prorsus privilegii beneficio vel appellationis remedio praevalente. Eos vero, quos in praedicta ecclesia, lege tibi dioecesana subiecta, post interdictum tuum divina celebrare cognoveris, eadem poena suspensionis involvens, in ea, donec reconciliata fuerit, quemadmodum sacros praecipiunt instituta, officia non permittas celebrari divina; presbyteros etiam, suspensos ab episcopis suis, et per praedictos fratres ad officia sua temere restitutos, in eandem sententiam suspensionis nostra fretus auctoritate reducas.

Certain men besides, who dwell with their wives in their own houses, they strive to emancipate on this ground, that, because they confer something on them annually from their own means, they are in no way held to answer to anyone, according to the law of the land, for the charges objected to them. But, since he who abuses the power permitted to him deserves to lose his privilege, we command your fraternity by apostolic writings, that, if you find any clerics, or priests, or laymen, falsely signed with the Cross by the aforesaid brothers for collecting alms, you forbid, to those by whom it shall have been established that they sent them, throughout your whole province, relying on our authority, the office of exhortation of this kind; the persons sent also, if they are laymen, you shall smite with the edge of excommunication; if they are clerics or presbyters, you shall suspend from office and benefice, with no benefit of privilege or remedy of appeal prevailing at all. Those, moreover, whom you shall know to celebrate the divine things in the aforesaid church, subject to you by diocesan law, after your interdict, involving them in the same penalty of suspension, you shall not permit divine offices to be celebrated in it until it shall have been reconciled, as the sacred institutes prescribe; priests also, suspended by their bishops and rashly restored to their offices by the aforesaid brothers, you shall bring back into the same sentence of suspension, relying on our authority.

Illos vero, quos ad respondendum aliis secundum legem terrae pro praemissa causa asserunt non teneri, nolumus excusari, quin eos ad respondendum sublato appelationis impedimento compellas. [Dat. Lat.

But as for those whom they assert are not bound to answer others according to the law of the land for the aforesaid cause, we do not wish them to be excused; rather, compel them to answer, the impediment of appellation having been removed. [Given at Lat.

V. Id. Dec. 1198.]

Dec. 9, 1198.]

CAP. XII. Contenta in instrumento perdito probari possunt per testes, qui illud perlegerunt, si deponunt de tenore, et quod erat sine vitio.

CHAPTER 12. The things contained in a lost instrument can be proved through witnesses, who have read it through, if they depose concerning the tenor, and that it was without defect.

H. d. et non est alibi casus ita clarus.

On this matter, the case is nowhere else so clear.

Idem Abbati et Conventui S. Petri EugubinI. Quum olim essemus apud Perusiam constituti, et tu, fili abbas, privilegium bonae memoriae Lucii Papae praedecessoris nostri nobis humiliter praesentans, postulaveris innovari: propter contradictionem venerabilis fratris nostri Marci Eugubini episcopi, qui tunc temporis supervenit, asserentis hoc in suum praeiudicium redundare, non fuit effectui mancipatum. [Quumque alter vestrum de altero in nostro auditorio quereretur, venerabili fratri nostro Assisinati episcopo causam sub ea forma commisimus audiendam, ut vos et iam dictum episcopum curaret ad concordiam revocare; alioquin audiret utrinque proposita, et omnia in scriptis redigens, nobis processum negotii fideliter reseraret.

The same to the Abbot and Convent of St. Peter of Gubbio. When once we were stationed at Perugia, and you, son Abbot, humbly presenting to us the privilege of Pope Lucius of good memory, our predecessor, requested that it be renewed: because of the contradiction of our venerable brother Marcus, bishop of Gubbio, who at that time supervened, asserting that this would redound to his prejudice, it was not delivered into effect. [And when one of you complained of the other in our audience, we committed the cause to be heard to our venerable brother, the bishop of Assisi, under this form: that he should take care to recall you and the already-said bishop to concord; otherwise, he should hear what was proposed on both sides, and, setting everything into writings, should faithfully report back to us the progress of the business.

Qui quum indulta vobis a sede apostolica privilegia inspexisset, intellecto, quod monasterium vestrum ad Romanam ecclesiam specialiter pertineret, in causa non duxit ulterius, sicut accepimus, procedendum. Consequenter vero ad venerabilem fratrem nostrum Callensem episcopum et dilectum filium Ar. abbatem sanctae Mariae Vallis pontis ad postulationem praefati episcopi Eugubini literae nostrae fuerunt super mutuis quaestionibus destinatae. Sed quia pendente iudicio Iohannes monachus privilegia, chartas alias et thesaurum monasterii vestri rapuit, te, abbas, ad nostram oportuit praesentiam iterum laborare, ubi literas impetrasti, quod per excommunicationis sententiam, qui de amissione privilegii scirent aliquid, cogerentur dicere veritatem.

Who, when he had inspected the privileges granted to you by the Apostolic See, and understood that your monastery pertained specially to the Roman Church, did not think that there should be any further proceeding in the case, as we have received. Subsequently indeed, upon the petition of the aforesaid bishop of Gubbio, our letters were sent regarding the mutual questions to our venerable brother the Bishop of Callense and to our beloved son Ar., abbot of Saint Mary of the Valley of the Bridge. But because, the judgment pending, John the monk seized the privileges, other charters, and the treasure of your monastery, it was necessary for you, abbot, to labor again to our presence, where you obtained letters to the effect that, by a sentence of excommunication, those who knew anything about the loss of the privilege should be compelled to speak the truth.

Sed quoniam neque sic amissa potuisti privilegia reperire, ad nos denuo es reversus.] Te igitur cum testibus tuis et praefati episcopi Eugubini procuratoribus in nostra praesentia constitutis, dilecto filio nostro B. basilicae XII. Apostolorum presbytero cardinali dedimus in mandatis, ut super amissione ac tenore privilegiorum testes reciperet diligenter, quos duceres producendos, qui mandati nostri diligens exsecutor praesentibus praefatis procuratoribus fideliter redegit in scriptis depositiones X. testium iuratorum, quorum depositionibus publicatis iam dicti procuratores ad producendos testes episcopi, per quos inductos a parte adversa repellerent, inducias postularunt; quas praefixo termino peremptorio sub eo tenore illis duximus concedendas, ut apud sedem apostolicam probarent quae vellent, ubi onus probationis pars altera subiisset. (Et infra:) Nos vero, tam per depositiones testium quam per assertiones quorundam fratrum nostrorum liquido cognoscentes, talem dicti privilegii fuisse tenorem, quod videlicet coenobium vestrum nullo mediante ad Romanam ecclesiam pertineret, et quod non liceret alicui episcopo eidem monasterio et eius ecclesiis excommunicationem indicere, ut fratres, illic Domino servientes, ab omnium potestate liberi, Romanae ecclesiae libertatis gratia potirentur, et quod nulla in eis mentio dioecesani episcopi habebatur, illud etiam nihilominus attendentes, quod, sicut ex dictis quorundam testium intelleximus evidenter, et plerique de nostris fratribus, tempore illo praesentibus, recolebant, quum tu, fili abbas, tempore bonae memoriae Coelestini praedecessoris nostri ad ipsius praesentiam accessisses, ipse, inspectis ecclesiae tuae privilegiis, te, licet excommunicatus ab Eugubino episcopo dicereris, tanquam non ligatum admisit ad osculum, quod praesumitur non fecisse, nisi monasterium vestrum cognovisset ad Romanam ecclesiam specialiter pertinere, de communi fratrum nostrorum consilio pronunciandum decernimus, privilegium illud bonae memoriae Lucii Papae [praedecessoris nostri] quod sine reprehensione bullae, chartae vel literae apparebat, quando fuit nobis ostensum, illius fuisse tenoris, cuius per depositiones testium et assertiones fratrum nostrorum noscitur exstitisse.

But since not even thus were you able to find the lost privileges, you have returned to us anew.] Therefore, with your witnesses and the procurators of the aforesaid Eugubine bishop set in our presence, we gave mandates to our beloved son B., cardinal presbyter of the Basilica of the 12 Apostles, that he should diligently receive witnesses concerning the loss and the tenor of the privileges, whom you should lead forward to be produced, and he, a diligent executor of our mandate, in the presence of the aforesaid procurators, faithfully committed to writing the depositions of 10 sworn witnesses; and when the depositions had been published, the already said procurators asked for a continuance to produce the bishop’s witnesses, by whom, being brought in on the adversary’s part, they might rebut; which we judged ought to be granted to them with a peremptory term prefixed under this tenor, that they should prove at the apostolic see what they wished, where the other party had assumed the burden of proof. (And below:) But we, clearly knowing both through the depositions of the witnesses and through the assertions of certain of our brethren that the tenor of the said privilege was such, namely, that your coenobium, with no intermediary, pertained to the Roman church, and that it was not permitted to any bishop to impose excommunication upon that monastery and its churches, so that the brothers serving the Lord there, free from the power of all, might possess the grace of the liberty of the Roman church, and that there was no mention in them of the diocesan bishop, also nonetheless attending to this, that, as we understood clearly from the statements of certain witnesses, and many of our brethren, being present at that time, recollected, when you, son abbot, in the time of blessed memory Celestine, our predecessor, had come into his presence, he, having inspected the privileges of your church, admitted you to the kiss, although you were said to be excommunicated by the Eugubine bishop, as one not bound—which it is presumed he would not have done, unless he had recognized that your monastery pertained specially to the Roman church—we decree, by the common counsel of our brethren, that it is to be pronounced that that privilege of Pope Lucius of blessed memory [our predecessor], which appeared, when it was shown to us, without reproach as to its bull, charter, or writing, was of that tenor which is known to have existed through the depositions of the witnesses and the assertions of our brethren.

[Decernimus ergo etc. Dat. Lat.

[We therefore decree, etc. Given at the Lateran.

II. Kal. Iun. 1199.]

May 31. 1199.]

CAP. XIII. Innovatio privilegiorum novum ius non tribuit, sed antiquum conservat.

CHAPTER 13. Innovation of privileges does not grant new law, but conserves the ancient.

H. d. quoad titulum.

Here he says, as to the title.

Idem Cathalanensi Electo et Abbati trium Fontium.

The same, to the Elect of Châlons and to the Abbot of Three Fountains.

Ex parte abbatissae ac sororum Iotrensis ecclesiae nostris exstitit auribus intimatum, quod venerabilis frater noster Meldensis episcopus commissionis occasione cuiusdam, per literas ad iudices delegatos obtentae, in qua nulla mentio habebatur de ipsarum privilegiis, quae illas et earum ecclesias, clerum et populum Iotrensem ad apostolicam sedem nullo mediante spectare declarant, quorum ipse non erat ignarus, eas incepit graviter molestare, obedientiam ab ipsis ac a clero et populo Iotrensi, qui secundum privilegia sedis apostolicae gaudent consimili libertate, subiectionem omnimodam impendendam sibi requirendo. [Unde, quum ab eisdem iudicibus citarentur, ipsae non contestando litem, sed excipiendo potius contra eos, nos sibi specialem in iudicio dominum esse dixerunt, et se nullam obedientiam episcopo Meldensi debere, quia, quum venerabilis frater noster O. Hostiensis episcopus, tunc apostolicae sedis legatus, earum privilegiis diligenter inspectis, cognoverit monasterium earum ad ius et proprietatem sedis apostolicae pertinere, ipsi abbatissae, quae tunc temporis noviter erat electa, vice nostra munus benedictionis impendit, et obedientiam nobis et ecclesiae Romanae fecit ab ea specialiter repromitti, requirens ab ea propter hoc et accipiens sacramentum.] Verum, quum iudices et assessores eorum ipsas valde gravarent [in eo, quod negarent dilationem eiusdem ad exhibenda privilegia libertatis, quum procuratores earum illis iuramentum offerrent, se tunc privilegia non habere, nec procuratum dolo fuisse, quominus eadem ad eorum praesentiam detulissent, et ipsi eis breves inducias dare nollent,] ad appellationis beneficium convolarunt, [contra iudices excipientes eosdem, tum quia eos asserebant esse suspectos, et praesertim ipsum Parisiensem episcopum, qui contra dilectum filium abbatem S. Genovefae consimilem causam habebat, et ideo ipsum credebant aliam sententiam nolle dare, quam vellet ab alio pro se dari, tum quia, quum absque coniudice suo voluisset prius interlocutoriam promulgare, procuratoribus abbatissae dicentibus, se velle coniudicem eius esse praesentem, responderat illis, eum in nullo profecturum eisdem, quia, quum ille veniret, nihil faceret, nisi quod vellet et ipse; tum quia illis postmodum rationabiles inducias denegabant; tum quia occasione literarum illarum non debeant in causa procedere pro eo, quod Meldensis episcopus per literas illas obedientiam debitam, quam abbatissa soli Pontifici Romano tenetur impendere, ab ipsa, clero et populo Iotrensibus sibi requirebat impendi, quum per privilegia ecclesiae Romanae constaret, illi eos in aliquo non teneri, et de privilegiis suis nulla in eisdem literis mentio haberetur.] Sed iudices ipsi, appellationi non deferentes, nec fragilitati sexus compatientes earum, in abbatissam excommunicationis, et in clerum et in populum Iotrensem interdicti sententias protulerunt. Sane, quum nuncii Iotrensis ecclesiae praedicta et alia multa in nostra praesentia retulissent, quibus eas et suos contra libertatem, eis conocessam, gravatos aiebant, privilegium nobis apostolicum ostenderunt, per quod ecclesiam Iotrensem constabat ad Romanam ecclesiam specialiter pertinere.

On the part of the abbess and the sisters of the Iotran church it was intimated to our ears that our venerable brother, the bishop of Meaux, on the occasion of a certain commission obtained by letters to delegated judges, in which no mention was had of their privileges, which declare that they and their churches, the clergy and the Iotran people, look to the Apostolic See with no intermediary, of which he himself was not ignorant, began to harass them gravely, demanding from them and from the clergy and people of Iotrum, who according to the privileges of the Apostolic See enjoy a similar liberty, every kind of subjection to be rendered to himself. [Wherefore, when they were summoned by those same judges, they, not joining issue, but rather entering exceptions against them, said that we are to them in judgment a special lord, and that they owed no obedience to the bishop of Meaux, because, when our venerable brother O., bishop of Ostia, then legate of the Apostolic See, their privileges having been diligently inspected, recognized that their monastery pertains to the right and property of the Apostolic See, he, in our stead, bestowed the office of benediction upon the abbess herself, who at that time had newly been elected, and caused obedience to us and to the Roman Church to be specially promised by her, requiring from her on this account and receiving an oath.] However, when the judges and their assessors greatly burdened them [in that they refused a postponement for exhibiting the privileges of liberty, when their procurators were offering them an oath that they did not then have the privileges, nor had it been through fraud that they had failed to bring the same into their presence, and they were unwilling to grant them brief delays,] they flew to the benefit of appeal, [entering exceptions against those same judges, both because they asserted them to be suspect, and especially the bishop of Paris himself, who had a similar case against our beloved son the abbot of St. Geneviève, and therefore they believed that he did not wish to give any other sentence than he would wish to be given by another for himself; and because, when he had wished first to promulgate an interlocutory [sentence] without his co-judge, and the abbess’s procurators were saying that they wanted his co-judge to be present, he had answered them that he would in no way profit them, because, when that one came, he would do nothing except what he himself would wish; and because afterward they were denying them reasonable delays; and because by occasion of those letters they ought not to proceed in the case, for that the bishop of Meaux by those letters was requiring the due obedience, which the abbess is bound to render to the Roman Pontiff alone, to be rendered to himself by her and by the Iotran clergy and people, since by the privileges of the Roman Church it was evident that they were in no way bound to him, and no mention of their privileges was had in those same letters.] But the judges themselves, not deferring to the appeal, nor sympathizing with the fragility of their sex, pronounced sentences of excommunication against the abbess, and of interdict against the clergy and people of Iotrum. Indeed, when the envoys of the Iotran church had reported the aforesaid and many other things in our presence, by which they were saying that they and their own were burdened against the liberty granted to them, they showed to us an apostolic privilege, by which it was established that the Iotran church specially pertains to the Roman Church.

Nos autem, eosdem nuncios propter appellationem praedictam diutius detinentes, quia tandem nullus apparuit idoneus responsalis, qui partem defensaret adversam, licet postmodum quidam simplex nuncius super hoc nobis praedictorum Parisiensis episcopi et Latiniacensis abbatis literas praesentasset: privilegium apostolicae sedis ecclesiae Iotrensi concessum duximus innovandum, ita tamen, ut per innovationem ipsius eidem ecclesiae non plus iuris accrescat, quam per privilegia praedecessorum nostrorum abtinuit, quum per hoc non novum ei concedere, sed antiquum ius conservare velimus. [Quia vero etc. Dat.

But we, detaining those same envoys longer on account of the aforesaid appeal, because at length no suitable respondent appeared who might defend the opposing party, although afterwards a certain simple envoy, on this matter, had presented to us the letters of the aforesaid bishop of Paris and the abbot of Latiniacum: we have deemed the privilege of the Apostolic See, granted to the Iotrensian church, to be renewed, yet in such a way that by the innovation of it there accrue to the same church no more rights than it held by the privileges of our predecessors, since by this we wish not to grant to it something new, but to conserve an ancient right. [Because indeed etc. Given.

Lat. IV. Id. Ian. Ao. V. 1203.]

Lateran. 4th day before the Ides of January, in the 5th year. 1203.]

CAP. XIV. Ecclesia, utens duplici privilegio exemptionis, licet succumbat ex uno potest nihilominus ex alio se iuvare et obtinere; nec tenetur exemptus promittere obedientiam dioecesano; vigore tamen exemptionis non potest sine licentia dioecesani ecclesiam construere in loco non exempto; et, si exemptus de facto in loco non exempto construit ecclesiam, cedit iuri episcopI.

CHAPTER 14. A church, using a double privilege of exemption, although it may succumb on one, nevertheless can by the other help itself and obtain; nor is an exempt person bound to promise obedience to the diocesan; by the force of the exemption, however, he cannot, without the license of the diocesan, construct a church in a place not exempt; and, if an exempt person de facto constructs a church in a non-exempt place, he yields to the right of the bishop.

Idem Colubriensi Episcopo.

The same to the Bishop of Colubria.

Quum olim ad apostolicam sedem accessisses, et propter quaestiones, quas adversus dilectos filios priorem et canonicos monasterii sanctae Crucis habebas, pro quibus ad audientiam nostram fuerat appellatum, moram feceris longiorem: quia pro parte altera nullus comparuit responsalis, eisdem certum terminum duximus praefigendum, in quo venirent vel mitterent super privilegiis omnibus et libertatibus, quae a Romanis Pontificibus vel ab M. quondam Colubriensi episcopo se habere dicebant, et super aliis quaestionibus, adversus eos a Colubriensi ecclesia intentatis, diffinitivam sententiam recepturi. Ut autem veritas facilius appareret, authentica et originalia cum bullis suis nobis usque ad eundem terminum sub eadem districtione praecepimus exhiberi; Interim autem utrique parti liceret coram dilectis filiis tuis de Alcobacia et de Serra abbatibus, et F. Menende monacho Alcobaciae, quibus sub certa forma causa prius fuerat delegata, et testes utrinque producti, proponere ac probare, si quid aliud proponendum duceret ac probandum. [Praedictum autem terminum eis peremptorium curavimus assignare, ad quem si venire vel mittere forte contemnerent, nos nihilominus, quantum possemus de iure in eodem negotio procedere curaremus.

When once you had approached the apostolic see, and on account of the questions which you were having against the beloved sons, the prior and the canons of the monastery of the Holy Cross, for which an appeal had been made to our audience, you made a longer delay: because on the other side no representative appeared, we judged that a certain fixed term should be set for the same, at which they might come or send concerning all the privileges and liberties which they said they had from the Roman Pontiffs or from M., formerly the Colubrian bishop, and, concerning the other questions brought against them by the church of Colubrium, to receive a definitive sentence. But that the truth might more easily appear, we commanded that the authentics and originals with their bulls be produced before us up to the same term under the same constraint; Meanwhile, however, it was permitted to each party before your beloved sons, the abbots of Alcobaça and of Serra, and F. Menende, a monk of Alcobaça, to whom the cause had previously been delegated under a certain form, and witnesses on both sides produced, to propose and to prove, if he should deem anything else to be proposed and proved. [Moreover, we took care to assign to them the aforesaid term as peremptory, and if perchance they should disdain to come or to send to it, we nonetheless would take care to proceed, as far as we could by law, in the same business.

Eisdem quoque iudicibus dedimus in mandatis, ut, si de partium voluntate procederent, receptis aliis testibus, si quos super privilegiis, libertatibus et aliis articulis, ducerent producendos, usque ad definitivam sententiam producentes, gesta omnia sub sigillis suis ad sedem apostolicam destinarent. Quumque postmodum ad sedem apostolicam accessisses, supervenerunt duo canonici S. Crucis, qui nec litteras habebant de rato, nec procuratores ad hanc causam fuerant destinati. Unde, nos, partem S. Crucis contumacem reputantes, ut erat, utpote quae non idoneos responsales ad causam, sed ad nos qualesquales nuntios destinarant, attestationes receptas a iudicibus delegatis iussimus aperiri, ut tandem, si nobis de meritis causae liqueret, sententiam proferremus.

We likewise gave mandates to the same judges that, if they should proceed by the will of the parties, having received other witnesses—if any whom they would deem to be produced concerning the privileges, liberties, and other articles—bringing them forward up to the definitive sentence, they should dispatch all the acts under their seals to the apostolic see. And when afterwards you approached the apostolic see, there came in two canons of Holy Cross, who had neither letters of ratification nor had procurators been appointed for this cause. Wherefore, reckoning the party of Holy Cross contumacious, as it was—since they had sent not suitable responsales for the case, but to us messengers of whatever sort—we ordered the attestations received by the delegated judges to be opened, that at length, if it should be clear to us concerning the merits of the cause, we might pronounce sentence.

Verum, tu, animum carissimi in Christo filii nostri É. Portugallensis regis illustris, qui contra te fuerat ex hoc motus, placatum reddere tibi volens, convenisti cum praedictis canonicis in hac forma, ut videlicet venerabili fratri nostro É Zamorensi episcopo, et dilectis filiis É Zamorensi et Auriensi decanis, tam super principali quam incidenti sublato appellationis obstaculo, causa committeretur eadem terminanda, sic tamen, ut pars Sanctae Crucis infra quadraginta dies post susceptionem literarum nostrarum, super articulis illis, in quibus tu in eius absentia produxeras testes tuos, instrumenta producere posset et testes. Aliter autem, non liceret eisdem attestationes calumniari receptas vel excipere, quasi fuisset in hac causa, lite non contestata processum. Nos ergo, dictis episcopo et decanis praecipiendo dedimus in mandatis, ut si pars Sanctae Crucis ratum vellet habere quod a dictis canonicis erat actum, receptis testibus et instrumentis ipsius super capitulis supradictis, si tamen infra quadraginta dies post susceptionem literarum nostrarum ea ducerent exhibenda, et tuis attestationibus publicatis secundum formam praedictam, in causam procederent, et eam, appellatione postposita, sine debito terminarent.

But you, wishing to render appeased to yourself the mind of our dearest son in Christ, É., the illustrious king of Portugal, which had been moved against you on this account, agreed with the aforesaid canons in this form: namely, that to our venerable brother É, bishop of Zamora, and to our beloved sons É, the deans of Zamora and Orense, both on the principal and the incidental matter, with the obstacle of appeal removed, the same case should be committed to be terminated; provided, however, that the party of the Holy Cross, within forty days after the receipt of our letters, could produce instruments and witnesses on those articles on which you, in its absence, had produced your witnesses. Otherwise, it would not be permitted to the same to calumniate or except against the depositions received, as though in this case there had been proceeding with the suit not contested. We therefore, by way of command, gave mandates to the said bishop and deans that, if the party of the Holy Cross should wish to hold as ratified what had been done by the said canons, after receiving its witnesses and instruments on the aforesaid chapters—if, however, within forty days after the receipt of our letters they should deem them to be presented—and after your attestations were published according to the aforesaid form, they should proceed in the case, and, appeal being set aside, should terminate it without fail.

Quod si forsan ratum nollent habere quod a praedictis canonicis erat actum quum eorum contumacia non intelligeretur purgata, sed aucta, in eos tanquam in contumaces procederent et receptis attestationibus diligenter inspectis, cautam ipsam, appellatione remota, deciderent, et sententiam quam ferrent exsecutioni mandarent. Quia vero causa haec extra regnum erat Portugallense tractanda, partibus primo competentem terminum sub edicto curarent peremptorio assignare, ne propter remotionem locorum et distantiam personarum laborare diutius cogereris. Quod si partem S. Crucis per alios citare non possent, canonicos eius in regno Legionensi manentes, ad citationis ei literas praesentandas, monitione praemissa per censuram ecclesiasticam, appellatione remota, compellere procurarent; nullis literis veritati et iustitiae praeiudicantibus, si quae apparerent a sede apostolica impetratae.

But if perchance they should be unwilling to hold as ratified what had been done by the aforesaid canons, since their contumacy would not be understood as purged but increased, they were to proceed against them as contumacious, and, the attestations having been received and diligently inspected, to decide the very cause, appeal set aside, and to command the sentence they should render to be carried into execution. And because this cause was to be handled outside the Portuguese kingdom, they should first take care to assign to the parties an appropriate term under a peremptory edict, lest on account of the remoteness of places and the distance of persons you be compelled to labor longer. But if they could not cite the party of Holy Cross through others, they should endeavor to compel its canons residing in the kingdom of León—monition first given—by ecclesiastical censure, appeal removed, to present to it the letters of citation; with no letters prejudicing truth and justice, if any should appear to have been obtained from the Apostolic See.

Quod si non omnes iis exsequendis interesse valerent, episcopus nihilominus exsequeretur ea cum altero aliorum. Patribus ad certum terminum convocatis, et convenientibus ad eundem, praedicti episcopus et decanus Zamorenses, quoniam Auriensis decanus non poterat interesse, a priore S. Crucis quaerere curaverunt, an ratum haberet quod fuerat a canonicis suis actum; quibus fuit ex ipsius parte responsum, quod locus interrogationi non erat, quum paratus esset in continenti probare, rescriptum nostrum per precum mendacia impetratum. Nam, quum Colimbrensis decanus ad praedictos de Seira abbatem et dilectum filium P. Froildiz, monachum Alcobatiae, contra monasterium Sanctae Crucis undecim commissionum literis reportasset, licet pars ecclesiae Sanctae Crucis primo inducias obtinuerit postulatas, quia secundo tamen non potuit pro singulis commissionibus singulas inducias obtinere, quamvis appellatio esset literis nostris inhibita, propter hoc tamen ad nostram audientiam appellavit.

If not all were able to be present for carrying those things out, the bishop nonetheless would execute them with one of the others. The parties having been convoked to a certain term, and assembling at the same, the aforesaid bishop and the dean of Zamora, since the dean of Ourense could not be present, took care to ask of the prior of Holy Cross whether he held as ratified what had been done by his canons; to which it was answered on his part that there was no place for the interrogation, since he was prepared forthwith to prove that our rescript had been obtained through the mendacity of petitions. For when the dean of Coimbra had brought back letters of eleven commissions to the aforesaid abbot of Seira and to our beloved son P. Froildiz, monk of Alcobaça, against the monastery of Holy Cross, although the party of the church of Holy Cross had at first obtained the delays requested, because the second time, however, it could not obtain separate delays for the several commissions, although appeal had been inhibited by our letters, nevertheless for this cause it appealed to our audience.

Tandem vero, pars ipsa et Colimbriensis decanus in praedictum regem Portugallensem É de Costa, et É de Rimaran. priores, et praedictos iudices compromittere curaverunt, duobus cautis pene nomine obligatis utrinque; sicque prior appellationi renuntiavit cum assensu suorum literis nostris renuntiante decano. Utrinque praeterea duodecim canonici iuraverunt super toto negotio perhibere testimonium veritati.

At length indeed, the party itself and the Coimbran dean took care to compromise the matter to the aforesaid king of Portugal, É de Costa, and É de Rimaran, the priors, and to the aforesaid judges, with two sureties bound under penalty on either side; and thus the prior renounced the appeal with the assent of his men, the dean renouncing our letters. On either side, moreover, twelve canons swore to bear testimony to the truth concerning the whole business.

Receptis igitur testibus et depositionibus eorum redactis in scriptum, rex noluit interesse, sed commisit praedictis É de Costa et de Rimaranes prioribus vices suas et proposuit partibus ut per Romanam ecclesiam vel per alios prosequerentur ius suum, quoniam ad eum causa huiusmodi non spectabat. Tu vero, coram praedictis episcopo et decano Zamorensibus proponebas, nec renuntiationem Colimbriensis decani, qui non ad renuntiandum sed agendum potius datus fuerat procurator, nec compromissum etiam tenuisse, tum quia iudices esse arbitri non debebant, tum quoniam de rebus ecclesiasticis fuerat in laicum compromissum, tum etiam quia idem sibi alios subrogavit, quum de hoc in compromissione tractatum penitus non fuisset. Verum, pars S. Crucis proposuit ex adverso, quod tenuerat compromissum, quia nos pronuntiasse posse agi de ipsius poena dicebat, adiiciens ratam te renuntiationem habuisse decani, et quod, hoc suppresso, praedictas literas impetratas, quas non potuisses aliquatenus obtinere, si super hoc nobis exposuisses plenius veritatem.

Therefore, the witnesses having been received and their depositions reduced into writing, the king did not wish to take part, but delegated his functions to the aforesaid priors, É de Costa and of Rimaranes, and proposed to the parties that they should prosecute their right through the Roman Church or through others, since a cause of this sort did not pertain to him. You, however, before the aforesaid bishop and dean of Zamora, were proposing that neither the renunciation of the dean of Coimbra, who had been appointed procurator not for renouncing but rather for acting, nor even the compromise held, both because the judges ought not to be arbitrators, and because there had been a compromise concerning ecclesiastical matters to a layman, and also because the same man subrogated others in his own place, when about this nothing at all had been treated in the compromise. But the party of Holy Cross proposed on the contrary that the compromise had held, because it said that we had pronounced that action could be taken concerning its penalty; adding that you had had the dean’s renunciation as ratified, and that, this suppressed, the aforesaid letters were procured, which you could by no means have obtained, if concerning this you had exposed to us the truth more fully.

Et licet pars eadem quatuor testes induxerit, qui simpliciter et absolute dixerunt, ratum te habuisse quod factum fuerat a decano, sex tamen testes, quos tu induxeras, deponere curaverunt huixismodi rati habitionem te non simpliciter sed conditionaliter expressisse si videlicet secundum attestationes confectas negotium finiretur. Ceterum, Ioannes Caesar, canonicus Sanctae Crucis, fuerat testis inductus, et Michael Petri et alii, quos tu induxeras, deposuere, iurati, quod nos omnem huius negotii veritatem feceramus per primos iudices delegatos inquiri, et ad nos universa referri, sicque pronuntiaveramus, omnibus diligenter inspectis, non impediri tuum propositum per obiecta. Idem quoque Ioannes, et Michael Petri, utrum renuntiationem decani ratum habueris requisiti, dixerunt, se de hoc penitus nihil scire; sed contra hos fuit ex parte Sanctae Crucis obiectum, eos sibi contrarios exstitisse, quum prius dixissent se nobis totam veritatem negotii retulisse ac secundo quod de rati habitione, quae erat quasi praecipua pars huius negotii, non fecerant mentionem.

And although that same party produced four witnesses, who said simply and absolutely that you had held as ratified what had been done by the dean, nevertheless six witnesses whom you had produced took care to depose that you had expressed a ratihabition of this sort not simply but conditionally—namely, if the business should be concluded according to the attestations drawn up. Moreover, John Caesar, a canon of Holy Cross, had been introduced as a witness, and Michael son of Peter and others whom you had produced deposed, on oath, that we had caused the whole truth of this business to be inquired into by the first delegated judges, and that everything be reported back to us, and thus we had pronounced, all things diligently inspected, that your purpose was not impeded by the objections. The same John and Michael son of Peter, when asked whether you had held the dean’s renunciation as ratified, said they knew absolutely nothing of this; but against these men it was objected on the part of Holy Cross that they had shown themselves contrary to themselves, since first they had said that they had reported to us the whole truth of the business, and, second, that concerning the ratihabition—which was, as it were, the principal part of this business—they had made no mention.

Tu vero dicebas, quod testi, quem pars Sanctae Crucis induxerat, credendum erat merito contra eam. Iudices igitur, attendentes in litieris nostris appellationem fuisse prohibitam, nec exstitisse conditionem, sub qua ratum habere te dixeras, quod factum fuerat a decano, et quod nos inspecta totius negotii veritate, pronunciaveramus, causam tuam non debere per ea, quae canonici Sanctae Crucis obiecerant, impediri, considerantes etiam, quod pars Sanctae Crucis praedictum Ioannem, quem ipsa produxerat, et qui iudices ipsos super iis, quae coram nobis acta fuerant, instruebat, plenius reprobasset, interlocuti sunt de prudenti concilio, processum negotii, quod eis fuerat delegatum, impediri de iure non posse occasione oppositae falsitatis. Deinde, quum vellent in principali procedere, prior Sanctae Crucis multiplices recusationum causas opposuit, quas quia iudices frivolas reputantes admittere noluerunt, prior, omni causae suae defensione neglecta, se contumaciter absentavit; sed et nos recusationes praedictas ea postmodum ratione invalidas reputavimus, quod contumacia partis Sanctae Crucis non fuit diminuta sed aucta.] Iudices autem sufficienter actum esse de causa credentes, attestationibus et rationibus utriusque partis diligenter inspectis, monasterium sanctae Crucis in expensis, quas per quadriennium occasione huiusmodi negotii iuraveras te fecisse, et quae quinquaginta marcarum auri summam attingunt, tibi de prudentum concilio damnarunt, infirmantes sua sententia libertatem, quam dictus M. Colubriensis episcopus in enorme detrimentum Colubriensis ecclesiae contulerat monasterio S. Crucis, canonicorum assensu per praeconem episcopi et portarium regis extorto.

But you, indeed, were saying that the witness whom the party of Holy Cross had produced ought deservedly to be believed against it. Therefore the judges, attending that in our letters appeal had been prohibited, and that the condition under which you had said you would hold as ratified what had been done by the dean had not existed, and that we, the truth of the whole business having been inspected, had pronounced that your cause ought not to be impeded by those things which the canons of Holy Cross had objected, considering also that the party of Holy Cross had more fully discredited the aforesaid John, whom she herself had produced, and who was instructing the judges themselves concerning the things which had been transacted before us, issued an interlocutory ruling, by prudent counsel, that the process of the business which had been delegated to them could not in law be impeded on the ground of the falsity alleged. Then, when they wished to proceed to the principal matter, the prior of Holy Cross opposed multiple causes of recusation; and because the judges, deeming them frivolous, were unwilling to admit them, the prior, neglecting all defense of his cause, withdrew himself contumaciously; but we also afterwards deemed the aforesaid recusations invalid for this reason, that the contumacy of the party of Holy Cross was not diminished but increased.] But the judges, believing that sufficient action had been taken in the case, the attestations and reasons of each party having been diligently inspected, condemned the monastery of Holy Cross in the expenses which, over the course of four years on the occasion of a business of this sort, you had sworn that you had incurred, and which reach the sum of fifty marks of gold, to you, by the counsel of prudent men, overturning by their sentence the liberty which the said M., bishop of Coimbra, to the enormous detriment of the church of Coimbra, had conferred upon the monastery of St. Cross, the assent of the canons having been extorted by the crier of the bishop and the porter of the king.

Praeterea, quia idem M. praedecessor tuus fuerat canonicus regularis, et duo millia Marabatinorum, quae acquisierat in episcopum iam promotus, monasterio dederat memorato, [monasterium] ipsum ad restitutionem eorum iudices condemnarunt. Insuper tam decimas quam ecclesiae omnes, quas de manu regis vel aliorum, laicorum sive clericorum, monasterium praeter episcopi Colubriensis assensum receperat, et quas in Latren. vel aliis locis, in attestationibus comprehensis, propria auctoritate fundarat, [scilicet capellam Sancti Ioannis in suburbio Colimbriensi constructam, ecclesiam de Toaveiro de Laurizal, de Mira, de Sorenes, Sancti Facundi, Heremidam Sancti Martini de Agoacla, ecclesiam de Mortedi, de Travancha, Sanctae Marinae in Sena, Sancti Romani cum utroque iure, ecclesiam Sancti Sebastiani, et omnes ecclesias in castro Seirene et terminis eius fundatas, hereditates quoque in attestationibus comprehensas proprietatis iure, videlicet hereditates de Lavaes cum ecclesia sua de Buarchos, de Cassaira, de Eimedi, de Sancto Verissimo, de Cabima,] quia pars sanctae Crucis nec praescriptione, nec defensione alia probationibus contra se factis obstiterat, iudicarunt in ius Colubriensis ecclesiae cum fructibus medii temporis revocari, [duo corpora mortuorum, qui excommunicati decesserant, de coemeterio monasterii extumulari mandantes, et a monasterio penitus amoveri.

Moreover, because that same M., your predecessor, had been a canon regular, and had given to the aforesaid monastery two thousand Marabatins, which he had acquired after he had already been promoted to bishop, the judges condemned [monastery] itself to the restitution of them. Furthermore, both the tithes and all the churches which the monastery had received from the hand of the king or of others, lay or cleric, without the assent of the bishop of Coimbra, and which it had founded by its own authority in the Lateran or in other places included in the attestations, [namely the chapel of Saint John constructed in the suburb of Coimbra, the church of Toaveiro of Laurizal, of Mira, of Sorenes, of Saint Facundus, the hermitage of Saint Martin of Agoacla, the church of Mortedi, of Travancha, of Saint Marina in Sena, of Saint Roman with both rights, the church of Saint Sebastian, and all the churches founded in the castle of Seirene and its bounds, the inheritances also included in the attestations by the right of ownership, namely the inheritances of Lavaes with its church of Buarchos, of Cassaira, of Eimedi, of Saint Verissimus, of Cabima,] because the party of Holy Cross had with neither prescription nor any other defense withstood the proofs made against it, they judged to be recalled into the right of the church of Coimbra with the fruits of the intermediate time, [ordering the two bodies of the dead, who had died excommunicated, to be disinterred from the cemetery of the monastery, and to be utterly removed from the monastery.

Decreverunt etiam partes parochiarum Sancti Iacobi, et S. Iustae, quae de mandato regio praeter auctoritatem ecclesiae divisae fuerant et capellae Sancti Ioannis adiectae, ad statum integritatis primae reduci, et capellam Sancti Ioannis quantum ad ius parochiale pertinet Colimbriensis ecclesiae iurisdictioni supponi, partem de bonis decedentium, secundum terrae consuetudinem, ecclesiis illis restituendam esse censentes, a quibus viventes ecclesiastica perceperunt sacramenta. Iudicarunt insuper vineam, quam quondam Dominicus Rozocida in praestimonio ab ecclesia Colimbriensi tenuerat, et contulerat monasterio Sanctae Crucis, ad ius Colimbriensis ecclesiae revocari, ipsamque Colimbriensem ecclesiam ad ius possessionis restitui, ad quam, sicut fuerat testibus comprobatum, singulis diebus Dominicis ire consueverant canonici Sanctae Crucis, similiter decernentes, ut pro domibus Portae Novae, in quibus olim parochiale ius ecclesia Colimbriensis habebat, monasterium Sanctae Crucis tantumdem iuris loco alio competenti, quantum in praedictis domibus ecclesia Colimbriensis amiserat, recompenset. Verum, ecclesiam de Quiaios, quam praedictus M. Colimbriensis episcopus, de canonicorum suorum assensu concesserat monasterio Sanctae Crucis, monasterio ipsi adiudicare curarunt.

They also decreed that the parts of the parishes of Saint James and Saint Justa, which by royal mandate beyond the authority of the church had been divided and added to the chapel of Saint John, be brought back to the state of their first integrity, and that the chapel of Saint John, so far as pertains to parochial right, be subjected to the jurisdiction of the Colimbriensis church, judging that a share from the goods of the deceased, according to the custom of the land, ought to be restored to those churches from which, while living, they received the ecclesiastical sacraments. They judged moreover that the vineyard which once Dominicus Rozocida had held in praestimony from the Colimbriensis church and had conferred upon the monastery of the Holy Cross be recalled to the right of the Colimbriensis church, and that the Colimbriensis church itself be restored to the right of possession, to which, as had been proved by witnesses, the canons of the Holy Cross were accustomed to go each Lord’s Day, likewise decreeing that, for the houses of the Porta Nova, in which once the Colimbriensis church held parochial right, the monastery of the Holy Cross compensate an equal amount of right in some other suitable place, as much as in the aforesaid houses the Colimbriensis church had lost. However, the church of Quiaios, which the aforesaid M., bishop of Colimbriensis, with the assent of his canons had granted to the monastery of the Holy Cross, they took care to adjudge to that monastery itself.

Partem de Pavea villa, licet nomine Colimbriensis ecclesiae de pecunia M. quondam prioris ipsius, empta fuerit, et postmodum eidem testamento relicta, quia tu tamen, quum ipsam possideret, monasterium occupasti, salvo iure proprietatis Colimbriensis ecclesiae, monasterio restitui decernentes, reliquam vero partem villae ipsius, quam Pelagius F. olim contulerat monasterio S. Crucis, adiudicantes ipsi monasterio pleno iure; praeterea, tres casales in Sancto Ioannino, salva quaestione proprietatis ecclesiae Colimbriensis, monasterio restitui censuerant ipsum a petitione duodecimae modiorum frumenti, quos petiveras, absolventes.] Tandem vero, quum tu et pars altera propter hoc ad sedem apostolicam venissetis, procurator monasterii sanctae Crucis proposuit, sententiam non valere nec tenere. Quodsi alias etiam sententia memorata teneret, quia tamen monasterium fuit indefensum, sicut ipsi iudices per suas literas protestarunt, nec exhibita fuerant coram eis privilegia libertatis, ne delictum personae in damnum ecclesiae redundaret, debebat ad exhibitionem privilegiorum suorum admitti, quod sibi concedi de solita benignitate sedis apostolicae postulavit. Nos igitur attendentes, quod eadem privilegia non solummodo pro libertate monasterii faciebant, sed etiam exprimebant ius nostrum et ecclesiae Romanae iustitiam tuebantur, ne in nos monasterii laesio redundaret, ad privilegia exhibenda partem eius de gratia duximus admittendam.

The part of the villa of Pavea, although in the name of the Colimbriensis church it had been bought with the money of M., once its prior, and afterwards left to the same by testament, because you, however, while he possessed it, occupied it for the monastery, we determined to be restored to the monastery, saving the right of ownership of the Colimbriensis church; but the remaining part of that villa, which Pelagius F. had once conferred upon the monastery of Holy Cross, we adjudged to that monastery in full right; moreover, the three farmsteads in Saint Ioanninus, saving the question of the ownership of the Colimbriensis church, they had decreed to be restored to the monastery, absolving it from the petition for the twelfth of the modii of grain which you had demanded.] At length, however, when you and the other party had come because of this to the apostolic see, the proctor of the monastery of Holy Cross alleged that the sentence was neither valid nor binding. And if otherwise even the aforesaid sentence held, yet since the monastery had been undefended, as the judges themselves protested through their letters, nor had the privileges of liberty been produced before them, lest the fault of the person should redound to the damage of the church, it ought to be admitted to the exhibition of its privileges, which he asked to be granted to him from the customary benignity of the apostolic see. We therefore, considering that those same privileges made not only for the liberty of the monastery, but also expressed our right and upheld the justice of the Roman church, lest the injury to the monastery should redound upon us, deemed that its party should by grace be admitted to exhibit the privileges.

Ut autem plenius de processu iudicum possemus intelligere veritatem: gesta omnia, sicut acta fuerant coram nobis, utrimque nobis iussimus exhiberi. [Proposuit igitur monasterii procurator, quod praedictus M. Colimbriensis episcopus, monasterio Sanctae Crucis cum parochiis, parochianis et confratribus suis, ab omni episcopali iure et exactione plenam concesserat libertatem et concessionem suam in scriptis redegerat, et Colimbriensium canonicorum, quoniam in hoc assensum praestiterant, subscriptionibus roborarat. Quod si huiusmodi concessio per se forsan fuisset invalida per confirmationem tamen felicis recordationis A. papae, praedecessoris nostri, qui eam per privilegium suum usque adeo ex certa scientia confirmarat, ut non solum tenorem eius expresserit, sed usus fuerit verbis eius, robur sortita fuerat perpetuae firmitatis, quum Coelestinus eum super hoc postmodum fuerit imitatus, et concessionem illam, sicut ille confirmaverat, confirmavit.

But that we might be able more fully to understand the truth concerning the process of the judges: we ordered that all the acts, just as they had been done before us, be exhibited to us on both sides. [Accordingly the monastery’s procurator proposed that the aforesaid M., bishop of Coimbra, had granted to the monastery of the Holy Cross, together with its parishes, parishioners, and confratres, full freedom from all episcopal right and exaction, and had reduced his concession to writing, and had strengthened it with the subscriptions of the canons of Coimbra, since they had given assent in this; and that if perhaps such a concession by itself had been invalid, nevertheless by the confirmation of Pope A. of happy memory, our predecessor, who had confirmed it by his privilege to such an extent out of certain knowledge that he not only expressed its tenor but even used its very words, it had obtained the strength of perpetual firmness, since Celestine afterwards had imitated him in this matter, and confirmed that concession just as he had confirmed it.

Verum, ad hoc fuit ex tua parte responsum, quod praedicta concessio non tenebat, tum quia dictus episcopus non potuerat ecclesiam suam tam enormiter cum effectu gravare, tum quia canonicorum assensus per fraudes eius, qui, ut eos ad consensum suum facilius traheret, asserebat monasterium semper liberum exstitisse, subreptus fuerat, et per potentiam tam eius quam regis extortus quum portarius regis proscriptionem rerum, et episcopi praeco exsilium canonicis minaretur. Insuper, non plene poterat de concessionis illius tenore constare, nec erat illi scripto credendum, quod pars monasterii praesentabat, quum, iuxta quod deposuerant quidam testes, pagina concessionis illius, quam Michael fecerat, in aliquot lineis fuisset abrasa, et singuli canonicorum, qui subscripserant manu propria subscripsissent; in scripto autem quod fuerat nobis exhibitum, nulla rasura penitus appareret, et universae subscriptiones eadem essent manu conscriptae. Nec nocebat quod praedictus Alexander, praedecessor noster, concessionem huiusmodi confirmarat, ut usus fuerat verbis eius, quoniam, etsi verborum conscius fuerit, erat tamen factorum ignarus, utpote qui non noverat extortum fuisse canonicorum assensum, et concessionem eiusdem paginam variatam.

But, to this there was from your side a response, that the aforesaid concession did not hold, both because the said bishop could not so enormously burden his church with effect, and because the assent of the canons had been surreptitiously obtained by his frauds—he who, that he might more easily draw them to his consent, asserted that the monastery had always existed free—and had been extorted by the power both of him and of the king, when the king’s porter threatened proscription of goods, and the bishop’s crier threatened exile to the canons. Moreover, one could not be fully assured of the tenor of that concession, nor was the writing to be believed which the party of the monastery presented, since, according to what certain witnesses had deposed, the page of that concession which Michael had made had been abraded in several lines, and each of the canons who had subscribed had subscribed with his own hand; but in the writing which had been exhibited to us, no erasure at all appeared, and all the subscriptions had been written in the same hand. Nor did it harm the case that the aforesaid Alexander, our predecessor, had confirmed a concession of this kind, as he had used its words, since, although he was conscious of the words, yet he was ignorant of the deeds, inasmuch as he did not know that the assent of the canons had been extorted, and that the page of the same concession had been altered.

Ceterum, pars altera replicavit, quod si nec concessio huiusmodi nec confirmatio tenuisset, poterat tamen per privilegia de vera et vetere monasterii libertate constare, quum bonae memoriae Innocentius papa praedecessor noster illud in B. Petri tutelam protectionemque susceperit, et, quum illud exprimit censuale subiungat: ad iudicium autem perceptae huius a Romana ecclesia libertatis, duos bizantios annis singulis nobis nostrisque succesoribus persolvat. Hoc autem felicis recordationis Lucius, Eugenius et Adrianus suis privilegiis expresserunt, licet Lucii et Eugenii nobis non fuerint authentica praesentata. Contra hoc autem, tu frater episcope, proponebas, quod dicti praedecessores nostri nullam penitus praedicto monasterio concesserant libertatem, sed illud tantum sub protectione receperant, de libertate non habita mentione, nisi ubi dicitur: ad indicium autem perceptae huius a sede apostolica libertatis; quod ecclesiae tuae nocere non poterat, si subtiliter pensaretur.

Ceterum, the other party replied that, even if neither such a concession nor its confirmation had held, nevertheless it could be established by privileges concerning the true and ancient liberty of the monastery, since Innocent of good memory, our predecessor, had received it into the tutelage and protection of Blessed Peter; and, when he sets forth the census, he subjoins: but as an indication of this liberty received from the Roman Church, let it pay to us and to our successors two bezants every single year. Moreover, Lucius, Eugene, and Adrian of happy memory expressed this in their privileges, although the privileges of Lucius and of Eugene had not been presented to us as authentic. Against this, however, you, brother bishop, were proposing that our said predecessors had granted no liberty at all to the aforesaid monastery, but had only received it under protection, with no mention made of liberty, except where it is said: but as an indication of this liberty received from the Apostolic See; which could not harm your church, if it were weighed with subtlety.

Quum enim hoc pronomen "huius" ibi ad oculum nihil demonstret, sed ad intellectum potius demonstrationem facere dignoscatur, ne peregrinus sit penitus intellectus, si a superioribus non formetur, videtur pronomen ipsum demonstrationem quasi facere relativam, ac protectionem et confirmationem, de quibus in parte superiori fit mentio, nominet libertatem, quamvis libertas quaedam cum confirmatione pariter conferatur, ut videlicet, iuxta praedicti Alexandri sententiam, praeter auctoritatem apostolicae sedis super illis non possit aliquis conveniri, quae ipsi fuerint per sedem apostolicam confirmata, sicque quod in privilegio legitur, intelligi possit de huiusmodi libertate. Quod autem is debebat esse sensus, ex privilegiis ipsis patet, quum et Innocentius dioecesani episcopi reverentiam exprimat esse salvam, et Lucius et Eugenius post protectionem indultam et confirmationem quarundam ecclesiarum expressam, ius suum episcopo dioecesano conservent. Porro, pars altera proposuit ex adverso, quod si praedictus Innocentius "protectionem" nominare voluisset peregrino vocabulo "libertatem," ubi "libertatis" posuit, "protectionis" ponere potuisset.

For since this pronoun “huius” there to the eye demonstrates nothing, but is recognized to make a demonstration rather to the understanding, lest the sense be altogether foreign if it be not formed from the preceding, the pronoun itself seems to make, as it were, a relative demonstration, and to name “liberty” the protection and confirmation of which mention is made in the part above, although a certain liberty together with confirmation is likewise conferred—namely, that, according to the judgment of the aforesaid Alexander, apart from the authority of the Apostolic See no one can be convened regarding those things which have been confirmed to it by the Apostolic See—and thus what is read in the privilege can be understood of a liberty of this sort. That this ought to be the sense is evident from the privileges themselves, since both Innocent expresses that the reverence of the diocesan bishop is to be preserved, and Lucius and Eugenius, after the protection granted and the confirmation of certain churches expressed, preserve the diocesan bishop’s right. Moreover, the other party proposed in opposition that, if the aforesaid Innocent had wished to name “protection” by the foreign term “liberty,” where he put “of liberty” he could have put “of protection.”

Nec nocet quod de pronomine demonstrativo proponitur, quum antiquitus illas duntaxat ecclesias in specialem protectionem, propriamque tutelam apostolica sedes reciperet, quas speciales et proprias reputabat. Unde, quum tam per primum capitulum, ubi monasterium in B. Petri tutela protectioneque suscipitur, quam per quaedam alia quae sequuntur, libertas monasterio ipsi noscatur indulta, libertatem ipsam, intellectam melius, quam expressam, ad intellectum pronomen demonstrativum ostendit. Absit enim, ut apostolica sedes voluisse monasterium circumvenire credatur, ut censum ab eo sub nomine libertatis reciperet, et libertatem ei vel nullam, vel semiplenam, ut est ex adverso propositum, indulgeret.

Nor does what is proposed about the demonstrative pronoun do harm, since in former times the Apostolic See received only those churches into special protection and its own tutelage which it reckoned as special and its own. Whence, since both through the first chapter, where the monastery is received into the guardianship and protection of Blessed Peter, and through certain others that follow, liberty is known to have been granted to the monastery itself, the demonstrative pronoun points, in sense, to that very liberty, understood rather than expressed. For far be it that the Apostolic See be believed to have wished to circumvent the monastery, so as to receive from it a census (tribute) under the name of liberty, and to bestow upon it liberty either none at all, or half-full, as is set forth on the opposite side.

Nec obest, sed prodest potius, quod saepedictus Innocentius dioecesani episcopi reverentiam voluit esse salvam, quum ex eo quod expresse ipsi reverentiam reservavit, intelligatur, cetera denegasse. In hoc autem reverentiam ei voluit exhiberi, ut sicut successores illius Romani pontifices, quod obscure dictum fuerat, interpretari volentes, in suis privilegiis expresserunt, chrisma, oleum sanctum, consecrationes altarium, et quaedam alia in privilegiis eisdem expressa, canonici S. Crucis ab episcopo dioecesano suscipiant, si catholicus fuerit, et gratiam atque communionem apostolicae sedis habuerit, et ea gratis, et absque ulla pravitate voluerit exhibere. Nec nocet similiter, si Lucius et Eugenius, connumeratis quibusdam ecclesiis, ius dioecesani episcopi dixerint esse salvum, quum hoc non intellexerint de capite, sed de membris, sicut et Adrianus dioecesanis episcopis canonicam iustitiam reservavit, quod intelligi de capite non valeret, quum constet nullam ecclesiarum plures episcopos dioecesanos habere.

Nor does it hinder, but rather it profits, that the oft‑mentioned Innocent willed the reverence of the diocesan bishop to be safeguarded, since from the fact that he expressly reserved reverence to him, it is understood that he denied the rest. But he wished reverence to be shown to him in this: that, just as his successors, the Roman pontiffs, wishing to interpret what had been said obscurely, expressed in their privileges, the canons of the Holy Cross should receive from the diocesan bishop—if he be Catholic and has the grace and communion of the Apostolic See, and is willing to provide them gratis and without any depravity—chrism, holy oil, the consecrations of altars, and certain other things set forth in the same privileges. Nor does it similarly harm, if Lucius and Eugenius, after enumerating certain churches, said that the right of the diocesan bishop is safeguarded, since they understood this not of the head but of the members, just as Adrian reserved canonical justice to the diocesan bishops—which could not be understood of the head, since it is agreed that none of the churches has several diocesan bishops.

Alexander autem, et successores ipsius, ut penitus super hoc dubitationis scrupulum amoverent, non fecerunt, nisi de auctoritate sedis apostolicae, mentionem. Ceterum, si nec tot, et tanta sufficerent, sola praescriptio Sanctae Crucis ecclesiam tuebatur. Nos igitur, iis et aliis auditis et intellectis quae fuerunt hinc inde proposita,] Distinguentes itaque inter libertatem, per praedictum episcopum ecclesiae ipsi concessam, et libertatem, quam ei longe ante tempus ipsius episcopi apostolica sedes indulsit, sicut patet ex privilegiis ante dictis, quia nobis constitit evidenter, extortum fuisse in episcopi concessione canonicorum assensum, et concessionis paginam in aliquot lineis habuisse rasuras, et subscriptiones singulas fuisse singulis subscribentium manibus adnotatas, scriptum autem, quod nobis exhibitum fuerat, nec rasuram praetendere, nec esse variis subscriptionum manibus variatum, sed a primo ad ultimum eadem potius manu conscriptum, libertatem, ab ipso episcopo concessam per extorsionem, irritam decernimus et inanem, super hoc sententiam delegatorum iudicum confirmantes.

But Alexander, and his successors, in order utterly to remove the scruple of doubt in this matter, made mention only of the authority of the apostolic see. Moreover, if neither so many and so great [things] were sufficient, the mere prescription alone was defending the church of Holy Cross. We therefore, the things here and there proposed having been heard and understood,] Therefore distinguishing between the liberty granted to the church itself by the aforesaid bishop, and the liberty which the apostolic see had bestowed upon it long before the time of that bishop, as is clear from the aforesaid privileges, because it was established to us evidently that in the bishop’s grant the assent of the canons had been extorted, and that the page of the grant had erasures in some lines, and that the several subscriptions had been noted by the several hands of the subscribers, but that the document which had been exhibited to us neither alleged an erasure, nor was altered by various hands of the subscriptions, but from first to last was written by the same hand rather, we decree the liberty granted by that bishop through extortion to be null and void, in this matter confirming the sentence of the delegated judges.

Quia vero evidenter agnovimus ex privilegiis, ante dictos praedecessores nostros ecclesiae sanctae Crucis libertatis privilegium indulsisse, et quod in ea possessione tamdiu fuerat libertatis, quod aliis etiam cessantibus praescripsisset: libertatem ei a praedecessoribus nostris indultam auctoritate apostolica confirmamus, tibi super hoc silentium imponentes. Super hoc autem in nullo sententiae delegatorum iudicum derogamus, quum ipsi de hac non cognoverint libertate. [Post haec vero, procurator ecclesiae Sanctae Crucis proposuit coram nobis, quod quum inclytae recordationis É dux Portugallensis, universas ecclesias, quae vel fundatae iam erant, vel fundandae in posterum in castro Leiren, ac eius territorio, et universa iura ecclesiastica eidem ecclesiae concessisset, confecto super hoc publico instrumento, quod ipse dicebat usitato terrae vocabulo testamentum, et tam Bracarensis archiepiscopus, metropolitanus provinciae, quam Colimbriensis episcopus, concessioni huiusmodi subscripsisset, delegati iudices, non inspectis privilegiis S. Crucis, licet super eisdem ecclesiis eis causa non fuerit specialiter delegata, contra ecclesiam S. Crucis nunquam sententiam protulerunt.

But since we have clearly recognized from the privileges that the aforesaid predecessors of ours bestowed upon the church of Holy Cross the privilege of liberty, and that it had been in possession of that liberty for so long a time that, even with other claims ceasing, prescription would sustain it: we confirm, by apostolic authority, the liberty granted to it by our predecessors, imposing silence upon you in this matter. However, on this point we derogate in no respect from the sentence of the delegated judges, since they did not take cognizance of this liberty. [After these things indeed, the procurator of the church of Holy Cross set forth before us that, when É, duke of Portugal, of illustrious memory, had granted to the same church all the churches which either had already been founded or were to be founded thereafter in the castle of Leiria and its territory, and all ecclesiastical rights, a public instrument having been drawn up on this—which he, in the customary word of the land, called a “testament”—and both the archbishop of Braga, metropolitan of the province, and the bishop of Coimbra had subscribed to such a grant, the delegated judges, without inspecting the privileges of Holy Cross, although as to those same churches the case had not been specially delegated to them, never pronounced a sentence against the church of Holy Cross.]

Et licet Colimbriensis episcopus, ut dioecesanus subscripserit concessioni praedictae, quia Ulixbonensem civitatem, ad cuius dioecesim pertinere noscuntur, detinebant tunc temporis Saraceni, ea tamen per industriam ducis ipsius reddita quondam Christianis, Ulixbonensis episcopus, velut verus dioecesanus, donationem É ducis privilegio proprio confirmavit; quod praedictus Adrianus papa diligenter attendens, omnes ecclesias tam in castro Leiren, quam territorio eius sitas, cum omnibus pertinentiis ad easdem, sicut charta ducis ipsius et praedicti episcopi confirmatio continebant, ecclesiae S. Crucis suo duxit privilegio confirmandas. Verum, pro parte tua fuit propositum ex adverso, quod concessio ducis non tenuit, quum laicus ecclesiastica iura et praesertim spiritualia, conferendi non habuerit potestatem. Nec valet quod Bracharensis archiepiscopus et episcopus Colimbriensis in ducis charta subscripsisse dicuntur, quum nec charta ipsa publica sit manu confecta nec illorum sigilla dependant ex eadem, quare fidem penitus demeretur.

And although the bishop of Coimbra, as diocesan, subscribed the aforesaid concession, because the city of Lisbon, to whose diocese they are known to pertain, was at that time held by the Saracens, yet these things having by the industry of that duke been once restored to Christians, the bishop of Lisbon, as the true diocesan, confirmed the donation of Duke É by his own privilege; which the aforesaid Pope Adrian, carefully attending to, judged that all the churches both in the castle of Leiria and situated in its territory, with all appurtenances to the same, as the duke’s charter and the confirmation of the aforesaid bishop contained, should be confirmed by his own privilege to the church of the Holy Cross. However, it was proposed on your side conversely that the duke’s concession did not hold, since a layman did not have the power of conferring ecclesiastical rights, and especially spiritual ones. Nor does it avail that the archbishop of Braga and the bishop of Coimbra are said to have subscribed in the duke’s charter, since neither is the charter itself drawn up by a public hand nor do their seals depend from the same, whereby it is utterly deprived of credence.

Nec nocet etiam, quod praedictus Adrianus papa praedictas ecclesias cum pertinentiis suis, iuxta quod in charta ducis ipsius et confirmatione Ulixbonensis episcopi continetur, confirmavit ecclesiae S. Crucis, quum crediderit, ducem ipsum ius patronatus et temporalia, et episcopum, tanquam dioecesanum, spirituale concessisse. Constat autem ex confessione partis alterius et ex tenore privilegiorum praedictorum Alexandri et Coelestini, praedecessorum nostrum, praedictas ecclesias ad Colimbriensem dioecesim pertinere, quum eis et quibusdam aliis numeratis in eorum privilegiis subiungatur, quae omnes in episcopatu Colimbriensi consistunt. Unde quum pars altera pro se iis privilegiis uteretur, et illa etiam impetravit, ea nec debebat in hoc, nec poterat reprobare.

Nor does it harm, moreover, that the aforesaid Pope Adrian confirmed to the church of the Holy Cross the aforesaid churches with their appurtenances, according as is contained in the charter of that duke and in the confirmation of the Bishop of Lisbon, since he believed that the duke had granted the right of patronage and the temporals, and the bishop, as diocesan, the spiritual. But it is clear, from the confession of the other party and from the tenor of the privileges of the aforesaid Alexander and Celestine, our predecessors, that the aforesaid churches pertain to the Coimbra diocese, since to these there are subjoined in their privileges both them and certain others enumerated, all of which lie within the bishopric of Coimbra. Whence, since the other side was employing those privileges on its own behalf, and even obtained them, it neither ought in this, nor could, disprove them.

Propterea, privilegium Adriani novum ius non contulerat monasterio, sed habitum confirmarat; unde, concessio ducis ipsius, quae prius erat invalida, non susceperat ex ipsius confirmatione valorem. Adversus haec autem, pars altera replicavit, quod tandiu ecclesias ipsas et ecclesiam S. Ioannis positam in civitatis Colimbriensis suburbio possederat ecclesia S. Crucis, quod praescriptione legitima poterat se tueri, quum etiam ex illo tempore, quo Adrianus easdem ei ecclesias confirmarat, et quo ipsi bona fide illas potuerant possidere, usque ad tempus litis conceptae, fuissent quadraginta anni et aliquot menses elapsi. Constitit ergo nobis omnibus diligenter inspectis, ex forma quoque sententiae iudicum praedictorum, quod monasterium S. Crucis, saepedicti ducis tempore, praedictarum ecclesiarum fuerat possessionem adeptum, quum ipse omnes ecclesias, quas monasterium de manu regis receperat, ad ius Colimbriensis ecclesiae praeceperit revocari, et receptio ad possessionem pertinere noscatur.

Therefore, Adrian’s privilege had not conferred a new right upon the monastery, but had confirmed the status possessed; whence the concession of that duke, which previously was invalid, had not received validity from his confirmation. Against these things, however, the other party replied that the church of St. Cross had possessed those churches themselves and the church of St. John, situated in the suburb of the city of Coimbra, for so long a time that it could defend itself by legitimate prescription, since also from the time when Adrian had confirmed those same churches to it, and when they themselves could have possessed them in good faith, up to the time when the suit was conceived, forty years and several months had elapsed. It was therefore established for us, all things diligently inspected, also from the form of the sentence of the aforesaid judges, that the monastery of St. Cross, in the time of the oft-mentioned duke, had attained possession of the aforesaid churches, since he had ordered that all the churches which the monastery had received from the hand of the king be recalled to the right of the Coimbran church, and reception is known to pertain to possession.

Constitit etiam ex forma petitionis tuae, qui eas tibi restitui postulabas, ipsam adhuc easdem ecclesias possidere. Similiter quoque constitit, ipsam eas medio tempore possedisse, ac quod etiam a tempore praedicti Adriani, qui eas confirmarat eidem, spatium quadraginta annorum fuerat, tempore motae litis, elapsum, et licet asseruerit pars altera in iudicio coram nobis, bonae memoriae G. Sancti Angeli diaconum cardinalem, tunc apostolicae sedis legatum, tibi super his omnibus imposuisse silentium, sicque videretur quod lis contestata fuerit coram eo, tamen, tum ex depositionibus testium nobis plene fuit veritas patefacta, videlicet quod nec lis contestata fuisset, nec sententia promulgata, quum, inspectis privilegiis pontificum Romanorum, super his noluerit te audire. Quum ergo longe ante quadraginta annos, et postmodum medio tempore, monasterium S. Crucis praedictas constet ecclesias possedisse, ac nunc etiam possidere, nec ex adverso interruptio sit probata, tam praedictas ecclesias de Leiren, quam ecclesiam S. Ioannis Colimbriensis, de fratrum nostrorum consilio, adiudicamus monasterio S. Crucis, super eis tibi silentium imponentes.

It was also established from the form of your petition, in which you were requesting that they be restituted to you, that she herself still possessed those same churches. Likewise it was established that she had possessed them in the meantime, and that also from the time of the aforesaid Adrian, who had confirmed them to the same, a span of forty years had, at the time the suit was set in motion, elapsed; and although the other party asserted before us in judgment that G., of blessed memory, deacon-cardinal of St. Angel, then legate of the apostolic see, had imposed silence upon you concerning all these matters, and thus it would seem that the suit had been contested before him, nevertheless, both from the depositions of the witnesses the truth was fully made manifest to us—namely, that neither had the suit been contested nor had a sentence been promulgated, since, upon inspection of the privileges of the Roman pontiffs, he was unwilling to hear you. Since therefore long before forty years, and thereafter in the meantime, the monastery of the Holy Cross is established to have possessed the aforesaid churches, and now also to possess them, nor has an interruption been proved on the opposing side, we adjudge both the aforesaid churches of Leiria, and the church of St. John of Coimbra, by the counsel of our brothers, to the monastery of the Holy Cross, imposing silence upon you concerning them.

In hoc quoque non derogamus iudicibus delegatis, quum coram eis exhibitum non fuerit privilegium Adriani, cuius auctoritate canonici S. Crucis se credere potuerunt bonae fidei possessores, nec alia etiam instrumenta. Super eo vero, quod in quinquaginta marcis auri expensarum nomine, ac duobus millibus aureorum, quos saepe dictus M. Colimbriensis episcopus contulerat ecclesiae S. Crucis, tibi eandem ecclesiam condemnarunt, de voluntate partium eorum sententiam taliter curavimus moderari, ut de quinquaginta marcis auri, viginti, et de duorum millibus aureorum, mille monasterium tibi solvere teneatur.] Quumque libertatem, a praedecessoribus nostris indultam monasterio, confirmemus, ad ius professionis, quod est contrarium libertati, monasterium decernimus non teneri, non derogantes iudicibus delegatis, quibus libertatis privilegia non fuerant praesentata. Ceterum super eo, quod iidem iudices decreverunt, ut pro domibus portae novae, in quibus parochiale ius ecclesia Colubriensis habuerat, monasterium tandem recompensaret eidem in loco alio competenti, quantum amiserat in domibus memoratis, omnino corrigimus sententiam, quam tulerunt, ad id censentes monasterium non teneri. In ceteris autem latam a praedictis iudicibus sententiam tam pro Columbriensi ecclesia quam monasterio S. Crucis auctoritate apostolica confirmamus.

In this also we do not derogate from the delegated judges, since before them there had not been produced the privilege of Adrian, by whose authority the canons of Holy Cross could have believed themselves possessors in good faith, nor other instruments either. As to that, moreover, that in fifty marks of gold under the name of expenses, and two thousand aurei, which the oft‑said M., bishop of Coimbra, had conferred upon the church of Holy Cross, they condemned that same church in your favor, by the will of the parties we took care thus to moderate their sentence, that out of the fifty marks of gold, twenty, and out of the two thousand aurei, one thousand, the monastery be held to pay you.] And whereas we confirm the liberty granted to the monastery by our predecessors, as to the right of profession, which is contrary to liberty, we decree that the monastery is not held, not derogating from the delegated judges, to whom the privileges of liberty had not been presented. Moreover, concerning that which the same judges decreed, that for the houses of the new gate, in which the parishial right the church of Coimbra had had, the monastery should at length recompense it in another suitable place as much as it had lost in the aforesaid houses, we altogether correct the sentence which they rendered, judging to that point that the monastery is not held. But in the rest we confirm by apostolic authority the sentence delivered by the aforesaid judges both for the church of Coimbra and for the monastery of Holy Cross.

[Nulli ergo etc. Dat. Ferentini VI. Kal.

[Therefore to no one, etc. Given at Ferentinum, on the 6th day before the Kalends.

Iul. 1203.]

July 1203.]

CAP. XV. Contra privilegia ecclesiae minori spatio quadraginta annorum non praescribitur. H. d. secundum verum intellectum.

CHAPTER 15. Against the privileges of the church, no prescription runs in a span less than forty years. In this matter, according to the true understanding.

Idem Episcopo et Magistro G. Lemovicensibus.

The same to the Bishop and Master G. of Limoges.

Accedentibus ad praesentiam nostram dilectis filiis magistro Zacharia abbatis et conventus Naugiacensis ex una parte, et fratre Petro Templariorum de Tocen. ex altera procuratoribus, dilectum filium I. subdiaconum et capellanum nostrum dedimus auditorem, coram quo procurator abbatis et monachorum proposuit, quod, quum decimas terrarum de Sarcole diu quiete possederint, antequam ad Templariorum potestatem et dominium pervenissent, et etiam postquam Templarii terras acquisiere praedictas, decimas earundem per XL. annos et amplius pacifice possedissent, nunc eis ipsas decimas subtrahere non verentur, in aliis eisdem graves iniurias irrogantes, [et licet super his nostras literas impetrarint, et interdum in arbitros fuerit compromissum, Templariorum impediente malitia nequiverunt hactenus suam iustitiam obtinere. Ex adverso vero Templariorum proposuit procurator, quod, quum privilegiis Romanorum Pontificum sint muniti, ne de terris, quas propriis manibus vel sumptibus excolunt, decimas solvere teneantur, praedicti abbas et monachi ipsos super hoc indebite molestare non cessant, in aliis eis iniuriosi plurimum exsistentes.

As the beloved sons Master Zacharias, the procurators of the abbot and convent of Naugiacensis, on the one part, and Brother Peter of the Templars of Tocen., on the other, having come into our presence, we gave our beloved son I., our subdeacon and chaplain, as auditor, before whom the proctor of the abbot and of the monks set forth that, since they had long and quietly possessed the tithes of the lands of Sarcole, before they had come into the power and dominion of the Templars, and even after the Templars acquired the aforesaid lands, they had peacefully possessed the tithes of the same for 40. years and more; now they do not hesitate to withdraw those same tithes from them, inflicting in other respects the same grave injuries upon them, [and although over these matters they procured our letters, and at times it was compromised to arbiters, the malice of the Templars hindering, they have not hitherto been able to obtain their justice. On the contrary, however, the proctor of the Templars set forth that, since they are fortified by the privileges of the Roman Pontiffs that they are not bound to pay tithes from lands which they cultivate by their own hands or at their own expense, the aforesaid abbot and monks do not cease unduly to molest them in this matter, being in other ways very injurious to them.

Quumque causam, quae inter ipsos et praefatos monachos super decimis ipsis vertitur, venerabilibus fratribus nostris Bituricensi archiepiscopo et episcopo Claromontensi duxerimus committendam, dum coram illis quaestio tractaretur, quidam monachi adhibita sibi multitudine armatorum, terras ipsorum violenter intrantes, de segetibus eorum pro suae voluntatis arbitrio asportarunt, igne residuum comburentes.] His igitur et aliis, quae coram praedicto capellano fuere proposita, plenius intellectis quia de ipsis nobis non potuit fieri plena fides Discretioni vestrae per apostolica scripta mandamus, quatenus, inquisita plenius veritate, si abbas et monachi sufficienter ostenderint, quod a Templariis decimas de terris praedictis per XL. annos continue perceperint sine lite, vos ad praestationem decimarum ipsarum Templarios appellatione postposita compellatis. Quum enim tanto tempore contra indulta privilegia decimas solverint, eis renunciasse tacite praesumuntur. Quodsi forte in probatione defecerint, ab ipsorum impetitione Templarios absolvatis, ipsis super hoc appellatione postposita silentium perpetuum imponentes; super aliis autem audiatis quae hinc inde duxerint proponenda, et quod iustum fuerit appellatione postposita statuatis, facientes qund decreveritis per censuram ecclesiasticam firmiter observari.

And when we judged that the cause which is being turned between them and the aforesaid monks concerning the same tithes should be committed to our venerable brothers the archbishop of Bourges and the bishop of Clermont, while the question was being handled before them, certain monks, a multitude of armed men having been brought to their aid, violently entering their lands, carried off from their standing crops at the arbitration of their own will, burning the residue with fire.] These things therefore and others, which were proposed before the aforesaid chaplain, having been more fully understood, because full faith could not be made to us concerning them We command to your Discretion by apostolic writings, that, the truth having been more fully inquired, if the abbot and the monks shall have sufficiently shown that from the Templars they have continuously received tithes from the aforesaid lands for 40 years without litigation, you compel the Templars to the rendering of those tithes, appeal being set aside. For since for so long a time they have paid tithes contrary to the privileges granted, they are presumed to have tacitly renounced them. But if perhaps they shall have failed in proof, you shall absolve the Templars from their impetition, imposing upon them in this matter a perpetual silence, appeal being set aside; but concerning the other matters hear what they on this side and that shall have judged to be proposed, and what shall be just, appeal being set aside, you shall determine, causing what you shall have decreed to be firmly observed by ecclesiastical censure.

[Dat. Ferentini Kal. Iul.

[Given at Ferentino, on the Kalends of July.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XVI. Exemptus ratione certae rei vel certi loci non censetur exemptus respectu ulterius rei vel loci.

CHAPTER 16. One exempt by reason of a certain thing or a certain place is not considered exempt with respect to any further thing or place.

H. d. et est textus notabilis et multum allegabilis.

In this distinction it is a notable text and very citable.

Idem Episcopo LingonensI. Quum capella nobilis viri ducis Burgundiae gaudere dicatur huiusmodi privilegio, quod nullus archiepiscopus vel episcopus in personas canonicorum eiusdem capellae suspensionis vel excommunicationis aut etiam interdicti sententias audeat promulgare, decanus Christianitatis et quidam alii capellae supra dictae canonici, qui parochiales ecclesias a te tenent, occasione privilegii praelibati in his etiam, quarum iurisdictio ad te pertinet, ita se dicunt exemptos, ut quantumcunque graviter interdum excedant, tuae correctioni recusant et sententiae subiacere. Unde a nobis doceri humiliter postulasti, qualiter tibi sit erga rebelles huiusmodi procedendum. Quocirca fraternitati tuae praesentium auctoritate mandamus, quatenus, in quantum exempti sunt eiusdem ratione capellae, apostolicis privilegiis deferas reverenter; sed, in quantum ratione parochialium ecclesiarum vel alias iurisdictionem tuam respicere dignoscuntur, officii tui debitum in eosdem libere prosequaris.

Likewise to the Bishop of Langres. Since the chapel of the noble man, the duke of Burgundy, is said to enjoy such a privilege, that no archbishop or bishop should dare to promulgate sentences of suspension or excommunication or even interdict against the persons of the canons of that same chapel, the dean of Christianity and certain other canons of the aforesaid chapel, who hold parochial churches from you, on the occasion of the aforesaid privilege, even in those matters whose jurisdiction pertains to you, so call themselves exempt that, however gravely they sometimes exceed, they refuse to submit to your correction and sentence. Whence you have humbly asked to be taught by us how you should proceed toward rebels of this sort. Wherefore we command, by the authority of these presents, to your fraternity, that, inasmuch as they are exempt by reason of the same chapel, you defer reverently to apostolic privileges; but, inasmuch as by reason of the parochial churches or otherwise they are recognized to pertain to your jurisdiction, you should freely prosecute upon the same the debt of your office.

[Dat. Rom. ap. S. Petr.

[Given at Rome at St. Peter’s

XIV. Kal. Mart.

February 16.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XVII. Per exemptionem, concessam monasterio, capellae sibi subiectae non censentur exemptae.

CHAPTER 17. By exemption, granted to the monastery, chapels subject to it are not considered exempt.

Idem Abbati et Fratribus Evasensis coenobiI. Ex ore sedentis in throno procedit gladius bis acutus, quoniam ex ore Romani Pontificis, qui praesidet apostolicae sedi, rectissima debet exire sententia, quae contra iustitiam nulli parcat, sed reddat unicuique quod suum est. Quum igitur inter vos et venerabilem fratrem nostrum Vigoriensem episcopum super monasterii vestri subiectione ac libertate controversia verteretur, et nos eandem terminandam commisissemus iudicibus delegatis: causam eandem sufficienter instructam ad nostram praesentiam remiserunt, certum partibus terminum praefigentes, quo cum instrumentis et attestationibus nostro se conspectui praesentarent sententiam recepturae.

The same to the Abbot and Brothers of the coenobium of Evas. From the mouth of the One sitting on the throne goes forth a sword twice-sharp, since from the mouth of the Roman Pontiff, who presides over the apostolic see, there ought to go forth the most upright sentence, which spares no one against justice, but renders to each what is his own. Since therefore between you and our venerable brother the bishop of Vigorium there was a controversy turning upon the subjection and the liberty of your monastery, and we had committed the same to be terminated to delegated judges: they, the same cause having been sufficiently instructed, sent it back to our presence, appointing a fixed term for the parties, at which they should present themselves to our sight with instruments and attestations to receive a sentence.

Partibus igitur in nostra praesentia per procuratores idoneos constitutis, audientiam praebuimus liberam et benignam. Et quidem monasterii vestri proposuit procurator, quod idem monasterium ab ipsa sui fundatione liberum exstitit et exemptum; ad hoc probandum privilegia praedecessorum nostrorum inducens, unum Constantini et alterum Alexandri, nec non indulgentias Clementis et Coelestini, quorum usum continuum a longis retro temporibus per depositiones testium ostendere nitebatur. [In primo siquidem privilegio Constantini continebatur expressum, quod sanctae recordationis Egwinus, Wigorniensis episcopus, ad apostolicam sedem accedens, visionem quandam, qua se beata Maria manifestavit eidem, praefato praedecessori nostro reverenter exposuit, et tunc temporis Anglorum reges Kenredus et Offa, cum quibus iam dictus episcopus Apostolorum limina visitavit, in loco visionis ostensae de bonis suis plurima beneficia in praesentia eiusdem praedecessoris nostri regia liberalitate donarunt, quae ipse auctoritate apostolica confirmavit, quatenus in eodem loco monachorum congregatio secundum beati Benedicti regulam, quae minus in illis partibus tunc vigebat, ad divini nominis constitueretur honorem; unde praefatus Pontifex Brithwaldo Britanniarum primati per apostolica scripta mandavit, ut coadunato concilio constitueret ovile, divinitus ostensum, apostolica auctoritate munitum, et regia liberalitate donatum sibi et successoribus suis, memorato Egwino episcopo assistente, curam animarum eiusdem ecclesiae praecipue iniungendo, ut ab omni pervasorum impulsu et tyrannorum incursu potestate sibi tradita defensaret; si quid vero sinistrae partis inibi comperiretur oriri, eiusdem primatis auribus potius deferretur, quam per alicuius occultam sententiam locus sanctus depravaretur iniuste.

Therefore, the parties having been set in our presence by suitable procurators, we afforded a free and kindly hearing. And indeed the procurator of your monastery proposed that the same monastery, from its very foundation, has existed free and exempt; bringing forward, to prove this, the privileges of our predecessors—one of Constantine and another of Alexander—and likewise the indulgences of Clement and Celestine, the continuous use of which from long times past he strove to show through the depositions of witnesses. [For indeed in the first privilege of Constantine it was expressly contained, that Egwin of holy memory, bishop of Worcester, approaching the apostolic see, reverently set forth to our aforesaid predecessor a certain vision, in which the Blessed Mary manifested herself to him; and at that time the kings of the English, Kenred and Offa, with whom the already said bishop visited the thresholds of the Apostles, in the place of the vision shown, out of their own goods bestowed very many benefactions in the presence of that same our predecessor with royal liberality, which he confirmed by apostolic authority, to the end that in the same place a congregation of monks, according to the Rule of blessed Benedict, which then was less vigorous in those parts, might be established for the honor of the divine name; whence the aforesaid Pontiff, by apostolic writings, commanded Brithwaldo, primate of the Britains, that, a council having been assembled, he should establish the fold, divinely shown, fortified by apostolic authority, and by royal liberality given to himself and his successors, with the aforesaid bishop Egwin assisting, especially enjoining the care of souls of that same church, that he should defend, by the power handed over to him, from every onrush of usurpers and incursion of tyrants; but if anything of the left-hand faction should be found to arise there, it should rather be conveyed to the ears of the same primate, than that the holy place should be unjustly perverted by the secret sentence of anyone.

Ipsum ergo locum quoniam antedicti reges libertate donarunt, et idem praedecessor noster apostolicae sedis auctoritate donavit, ut nullus cuiuscunque ordinis homo quod ipse constituerat depravare et diminuere attentaret. In secundo vero privilegio eiusdem Constantini Papae perspeximus contineri, quod ipse praefato primati per apostolica scripta mandavit, ut ecclesias Dei per Britanniam constitutas protegeret et foveret, inter quas eam, quae nuperrime nunc a venerabili viro Egwino episcopo apostolica et regia auctoritate fuerat constituta, ditioni eius preacipue submittebat, ut eam ab omni adversariorum impugnatione liberam in perpetuum reddere procuraret, constituens, ut idem locus sub monarchia proprii abbatis ab omni tyrannica exactione sit liber, et nullus cuiuscunque ordinis homo aliquid ibi gravamen inferre praesumat. Abbas autem secundum auctoritatem canonicam vel de ipso monasterio, vel de parochia Wictiorum a fratribus eligentur, qui libere ac canonice sine aliqua exactione in eadem ecclesia benedictus, ob reverentiam venerabilis Egwini, qui, episcopali sede dimissa in eodem monasterio factus est abbas, annulo in celebratione solummodo missarum utatur, primumque locum semper obtineat post praesulem Wictiorum.

Therefore since the aforesaid kings granted liberty to the place itself, and that same our predecessor endowed it by the authority of the Apostolic See, that no man of whatever order should dare to deprave and diminish what he had established. Moreover, in the second privilege of the same Pope Constantine we clearly perceived it to be contained, that he by apostolic letters commanded the aforesaid primate to protect and to foster the churches of God established throughout Britain, among which he was especially submitting to his jurisdiction that church which most recently had now been established by the venerable man Egwin, bishop, by apostolic and royal authority, that he should take care to render it free forever from every assault of adversaries, establishing that the same place be under the monarchy of its own abbot, free from every tyrannical exaction, and that no man of whatever order presume to bring any gravamen there. But the abbot, according to canonical authority, shall be chosen by the brothers either from the monastery itself or from the parish of the Wiccii, who, freely and canonically, without any exaction, having been blessed in the same church, out of reverence for the venerable Egwin, who, his episcopal see having been relinquished, in the same monastery was made abbot, shall use a ring only in the celebration of masses, and shall always obtain the first place after the prelate of the Wiccii.

Ex horum ergo privilegionum capitulis monasterii vestri procurator nitebatur ostendere, quod ipsum monasterium a prima sui fundatione ab omni episcopali iurisdictione fuit prorsus exemptum; tum, quia dicitur apostolica tantum et regia auctoritate constructum, unde non nisi ad apostolicam sedem in spiritualibus in regiam coronam in temporalibus intelligitur pertinere, quum summus Pontifex non consueverit aliquod monasterium ut sua construatur auctoritate mandare, nisi quod in fundo sibi donato fuerit construendum; tum, quia locum ipsum, quem reges donasse dicuntur regia liberalitate, et ipse donavit, ut, sicut illi donaverunt eum libertate, quantum ad temporalia, sic et iste, quantum ad spiritualia intelligatur libertate donasse, quum ad illos utique temporalia et ad istum spiritualia pertinerent; tum etiam, quia curam animarum eiusdem ecclesiae praecipue iniunxit Britanniarum primati, quam et ditioni eius praecipue dicitur submisisse, ut, si quid ibi oriretur sinistri, per ipsius corrigeretur industriam et cautelam, unde videtur correctionem ipsius loci ei solummodo commisisse, sicque ad alium minime pertinere: tum, quia praefatum locum sub monarchia proprii abbatis manere decrevit, unde, quum monarchia interpretetur unicus principatus, videtur, quod abbas ipsius loci solus in eodem loco principalem obtinet potestatem. Quod autem verba privilegiorum ipsorum intelligi debeant tali modo, sequentia privilegia manifestius declarare videntur; nam in privilegio felicis memoriae Innocentii continetur, ne aliquis episcopus in ipsa abbatia vel capellis ipsius synodum vel capitulum, ordinationes vel missas publicas, nisi invitatus ab abbate et fratribus ipsius loci, celebrare praesumat, et, quum abbas in eodem monasterio fuerit electus, absque omni exactione a quocunque maluerit episcopo in ipsa benedicatur ecclesia, dummodo catholicus fuerit et gratiam habeat apostolicae sedis. Idem etiam Innocentius, Constantini vestigiis inhaerendo decrevit, ut solummodo penes abbatem ipsius loci totius domus et ecclesiae aliorumque locorum ad eandem ecclesiam pertinentium pastoralis cura consistat, et eorundem ordinatio in ipsius tantum potestate permaneat, sicut est hactenus observatum.

From the chapters of these privileges, therefore, the procurator of your monastery strove to show that the monastery itself from the first of its foundation was altogether exempt from all episcopal jurisdiction; first, because it is said to have been constructed by apostolic and royal authority only, whence it is understood to pertain in spirituals to the apostolic see alone and in temporals to the royal crown, since the Supreme Pontiff is not wont to command that any monastery be constructed by his authority, except that which is to be constructed on ground donated to himself; next, because the place itself, which the kings are said to have granted by royal liberality, he himself also granted, so that, just as they granted it freedom as regards temporals, so also he is understood to have granted it freedom as regards spirituals, since temporals pertained to those and spirituals to him; next also, because he especially enjoined the care of souls of the same church upon the Primate of the Britains, and is said especially to have submitted it to his dominion, so that, if anything sinister should arise there, it might be corrected by his diligence and caution, whence he seems to have committed the correction of that place to him alone, and thus to pertain in no way to another; next, because he decreed that the aforesaid place remain under the monarchy of its own abbot, whence, since monarchy is interpreted as a single principate, it seems that the abbot of that place alone holds the principal power in the same place. But that the words of those privileges ought to be understood in such a manner the subsequent privileges seem more plainly to declare; for in the privilege of Innocent of happy memory it is contained that no bishop in the abbey itself or in its chapels presume to celebrate a synod or chapter, ordinations or public masses, unless invited by the abbot and the brothers of that place, and that, when an abbot shall have been elected in the same monastery, without any exaction he be blessed in the church itself by whatever bishop he shall have preferred, provided he be catholic and have the favor of the apostolic see. The same Innocent also, adhering to the footsteps of Constantine, decreed that solely with the abbot of that place should the pastoral care consist of the whole house and church and of the other places pertaining to the same church, and that the ordination of the same remain in his power alone, just as has been observed hitherto.

In privilegio vero Alexandri Papae perspicitur contineri, ut chrisma, oleum sanctum, consecrationes altarium, ordinationes clericorum, qui ad sacros fuerint ordines promovendi, a quocunque maluerint episcopo, communionem et gratiam apostolicae sedis habente, fratres ipsius loci suscipiant, statuto, ut Wigornienses episcopi aliquid ab eis iniuste non exigant, sed iis tantum contenti permaneant, quae antecessores eorum antecessoribus suis constat rationabiliter impendisse. In fine vero subiungitur, "ut salva sit apostolicae sedis auctoritas," nec dicitur, "quod dioecesani episcopi canonica sit salva iustitia," quum in monasteriis non exemptis secundum approbatam ecclesiae Romanae consuetudinem dioecesano episcopo canonica iustitia conservetur. In indulgentiis autem bonae memoriae Clementis et Coelestini patenter innuitur, quod idem coenobium ad iurisdictionem beati Petri nullo pertineat mediante, quum, hoc in prooemio praemittentes, sic inferant consequenter: "Hac itaque ratione inducti, usum chirothecarum et annuli, dalmaticae, tunicae, sandaliorum et mitrae tibi duximus concedendum." Per id ergo, quod pastoralis cura totius domus et ecclesiae penes abbatem solummodo decernitur permanere, illud dilucidatur ab Innocentio, quod fuerat a Constantino statutum, ut videlicet idem locus sub monarchia proprii abbatis liber exsistat; unde, quum pastoralis cura totius domus et ecclesiae penes abbatem solummodo debeat permanere, patet profecto, quod episcopus pastoralem ibi curam exercere non debet, quum et abbas illius loci absque omni exactione infra suam ecclesiam debeat benedici.

But in the privilege of Pope Alexander it is clearly seen to be contained, that the brothers of that place may receive chrism, holy oil, consecrations of altars, ordinations of clerics who are to be promoted to sacred orders, from whatever bishop they prefer, having communion and the favor of the Apostolic See, it being established that the bishops of Worcester are not to exact anything unjustly from them, but remain content with those things which it is established that their predecessors reasonably rendered to their own predecessors. At the end, moreover, it is subjoined, "that the authority of the Apostolic See be safe," nor is it said, "that the canonical justice of the diocesan bishop be safe," since in monasteries not exempt, according to the approved custom of the Roman Church, canonical justice is preserved to the diocesan bishop. But in the indulgences of Clement and Celestine of good memory it is openly intimated that the same coenobium pertains to the jurisdiction of blessed Peter with no one mediating, since, putting this first in the proem, they consequently infer thus: "Therefore, being induced by this reasoning, we have deemed the use of gloves and ring, of the dalmatic, tunic, sandals, and mitre to be granted to you." Therefore, by that whereby the pastoral care of the whole house and church is decreed to remain with the abbot alone, that which had been established by Constantine is made clear by Innocent, namely, that the same place should exist free under the monarchy of its own abbot; whence, since the pastoral care of the whole house and church ought to remain with the abbot alone, it is plainly evident that a bishop ought not to exercise pastoral care there, since also the abbot of that place ought to be blessed within his own church without any exaction.

Unde nec professio, nec obedientia debet ab illo requiri. Quia vero quaedam ad pastoralem sollicitudinem pertinentia per se ipsum abbas exercere non potest, ut nihil ei desit, quod pertineat ad plenitudinem libertatis, conceditur illi ab Alexandro, ut ecclesiastica sacramenta libere percipiat a quocunque maluerit episcopo, communionem et gratiam apostolicae sedis habente. Per id autem, quod idem locus asseritur ad iurisdictionem beati Petri solummodo pertinere, sicut innuitur in indulgentiis Clementis et Coelestini, videtur illud manifestius declaratum, quod Constantinus Papa locum ipsum dicitur libertate donasse, tutelam eiusdem Britanniarum primati tanquam suo vicario vel legato committens.] Porro in privilegio Constantini quiddam contineri perspicitur, per quod idem coenobium videtur ad iurisdictionem episcopi pertinere, videlicet, quod abbas eiusdem monasterii primum locum post Vigoriensem praesulem semper obtineat.

Whence neither profession nor obedience ought to be required from him. But because the abbot cannot by himself exercise certain things pertaining to pastoral solicitude, in order that nothing may be lacking to him which pertains to the plenitude of liberty, it is granted to him by Alexander that he may freely receive the ecclesiastical sacraments from whatever bishop he may prefer, having communion and the favor of the Apostolic See. Moreover, by the fact that the same place is asserted to pertain solely to the jurisdiction of blessed Peter, as is intimated in the indulgences of Clement and Celestine, that seems more plainly declared: that Pope Constantine is said to have endowed the place itself with liberty, committing its tutelage to the Primate of the Britains as his vicar or legate.] Moreover, it is seen to be contained in the privilege of Constantine that something through which the same coenobium seems to pertain to the jurisdiction of the bishop, namely, that the abbot of the same monastery should always obtain the first place after the Worcester prelate.

Unde, quum locum ipsum obtinere non possit in generali concilio neque in provinciali, quoniam absonum esset, ut abbas primus post illum super alios episcopos resideret: relinquitur ergo, quod locum illum in episcopali synodo intelligatur habere, quare tenetur ad synodum episcopalem accedere, ac per hoc ipsius statuta recipere ac servare. In privilegio vero Alexandri papae quiddam aliud continetur, per quod dioecesanus episcopus in eodem coenobio iurisdictionem suam, etsi non in omnibus, in quibusdam tamen retinuisse videtur: quum in illo dicatur, quod Vigorienses episcopi ab eiusdem loci fratribus aliquid iniuste non exigant, sed his tantum contenti permaneant, quae praedecessores eorum antecessoribus suis constat rationabiliter impendisse. Unde constat, quod abbates episcopis aliqua de suis exhibere tenentur.

Whence, since he cannot obtain that place in a general council nor in a provincial one, since it would be incongruous that an abbot should sit first after him above the other bishops: it remains, therefore, that he be understood to have that place in an episcopal synod, wherefore he is bound to go to the episcopal synod, and thereby to receive and observe its statutes. But in the privilege of Pope Alexander something else is contained, whereby the diocesan bishop seems to have retained his jurisdiction in the same coenobium, if not in all things, yet in certain matters: since in it it is said that the bishops of Worcester should not exact anything unjustly from the brothers of that place, but should remain content with those things only which it is established that their predecessors have reasonably bestowed upon their predecessors. Whence it is clear that abbots are bound to render certain things of their own to the bishops.

Nos igitur, his et aliis diligenter auditis et perspicaciter intellectis, quum a neutra parte per testes sit probata praescriptio, de communi fratrum nostrorum consilio sententialiter diffinimus, quod Evasense coenobium librum est in capite, tanquam ab episcopali iurisdictione prorsus exemptum, et soli Romano Pontifici et Romanae ecclesiae subiectum, tutela tamen ipsius Cantuariensi archiepiscopo reservata. In membris autem, videlicet illis, quae non probantur exempta, dioecesano episcopo ipsum subiacere decernimus, propter quod abbas ad synodum eius debet accedere, primumque locum post Vigoriensem episcopum obtinere. Pro ipsis quoque membris, ut diximus, non exemptis, idem abbas tenetur Vigoriensi episcopo exhibere reverentiam, obsequium et honorem, quibus Vigoriensis episcopus sibi competenter exhibitis debet manere contentus.

We therefore, these things and others diligently heard and perspicaciously understood, since from neither side prescription has been proved by witnesses, by the common counsel of our brethren do by sentence define, that the Evasen coenobium is free in the head, as being altogether exempt from episcopal jurisdiction, and subject to the Roman Pontiff and the Roman Church alone, the guardianship of the same nevertheless reserved to the Archbishop of Canterbury. In the members, however, namely those which are not proved exempt, we decree that it is subject to the diocesan bishop, wherefore the abbot ought to attend his synod, and to obtain the first place after the Bishop of Worcester. For those same members also, as we have said, not exempt, the same abbot is bound to exhibit to the Bishop of Worcester reverence, obedience, and honor, with which, competently exhibited to him, the Bishop of Worcester ought to remain content.

[Quia vero etc. Dat. XV. Kal.

[Because indeed etc. Given on the 15th day before the Kalends.

Febr. 1206.]

Feb. 1206.]

CAP. XVIII. Receptus sub protectione Papae per hoc non censetur exemptus.

CHAPTER 18. Received under the protection of the Pope, a person is not by this considered exempt.

Hoc dicit.

He says this.

Idem Ausonensi Episcopo.

The same to the Bishop of Ausona.

Ex parte tua fuit quaesitum a nobis, utrum clerici et laici, qui literas protectionis ostendunt, in quibus personae suae expresso nomine cum omnibus rebus suis sub apostolica protectione consistere declaruntur, a iurisdictione episcopi dioecesani sint exempti. Nos autem tibi super hoc taliter respondemus, quod per literas huiusmodi, quas quandoque aliquibus personaliter indulgemus, ab episcoporum suorum potestate minime subtrahuntur. [Dat.

On your part it was asked from us, whether clerics and laity who display letters of protection, in which by the expressed name of their person, with all their goods, they are declared to stand under apostolic protection, are exempt from the jurisdiction of the diocesan bishop. But we to you concerning this thus respond, that by letters of this kind, which we sometimes grant personally to certain persons, they are by no means withdrawn from the power of their bishops. [Given.

Rom. ap. S. Petr. Id. Dec. 1204.]

Rome, at St. Peter’s. Ides of December. 1204.]

CAP. XIX. Religiosi, quibus a Papa concessum est, ut ecclesias eis subiectas possint in proprios usus convertere, non auctoritate propria, sed a dioecesano loci possessionem illarum ecclesiarum recipere debent, nisi in privilegio aliud exprimatur.

CHAPTER 19. Religious, to whom it has been granted by the Pope that they may convert the churches subject to them to their own uses, ought to receive possession of those churches not by their own authority, but from the diocesan of the place, unless otherwise is expressed in the privilege.

Idem Elidensi Episcopo.

The same to the Bishop of Ely.

Pastoralis officii (Et infra: [cf. c.28.de off. iud. del.

Pastoral office (And below: [cf. ch.28.on the office of the delegated judge.

I. 29.]) Interrogastipraeterea utrum viris religiosis, quibus a sede apostolica est indultum, ut ecclesias suas in proprios usus possint convertere, decedentibus personis earum, liceat auctoritate propria possessionem earundem ecclesiarum intrare, vel per dioecesanum episcopum in ipsa sint potius inducendi. Ad quod utique respondemus, quod, nisi forte in indulgentia summi Pontificis id contineatur expressum, suo episcopo inconsulto in possessionem ipsarum eis non est licitum introire, quia per indulgentiam huiusmodi episcopali iuri non credimus derogari. [Sollicite etc. (cf. c.9.de his, quae fiunt III.13.)Dat.

1. 29.]) You askedmoreover whether it is permitted to religious men, to whom it has been granted by the Apostolic See as an indult that they may convert their churches to their own uses upon the persons of them deceasing, to enter by their own authority into possession of the same churches, or whether they should rather be inducted into them through the diocesan bishop. To which indeed we respond that, unless perhaps this is contained expressly in the indulgence of the Supreme Pontiff, it is not lawful for them, without consulting their own bishop, to enter into possession of them, because by an indulgence of this kind we do not believe that the episcopal right is derogated. [Diligently etc. (cf. c.9.on the things which are done3. 13.)Given.

Rom. ap. S. Petr. XIV.

Rome, at St. Peter's, 14.

Kal. Ian. 1204.]

Kalends of January. 1204.]

CAP. XX. Si is propter cuius delictum positum est interdictum, illud non servat, alii nihilominus servare tenentur; secus, si ille non servat, in cuius favorem latum fuit.

CHAPTER 20. If the one on account of whose offense the interdict was laid does not observe it, others are nonetheless held to observe it; otherwise, if he who does not observe it is the one in whose favor it was issued.

Idem Episcopo et Capitulo Tripolitanis.

The same, to the Bishop and the Chapter of Tripoli.

Petiistis per sedem apostolicam edoceri, utrum, quum propter Hospitalarios vel Templarios civitas vestra generali supponitur interdicto, eisdem non servantibus, vos illud teneamini observare. Ad quod sic ducimus respondendum, quod illorum excessus vobis non praebet licentiam excedendi. Sed si praefati Hospitalarii vel Templarii privilegiorum suorum fines excesserint, violando temere interdictum, quod pro eis fuerat promulgatum: ne ipsi videantur de aliorum fletu ridere, vos in poenam praesumptionis eorum, quamdiu ipsi violaverint interdictum, de nostra licentia celebretis.

You have sought through the apostolic see to be taught whether, when on account of the Hospitallers or Templars your city is subjected to a general interdict, they themselves not observing it, you are bound to observe it. To which we judge it must be answered thus: that their excess does not afford you license to exceed. But if the aforesaid Hospitallers or Templars shall have exceeded the bounds of their privileges by rashly violating the interdict which had been promulgated in their favor: lest they themselves seem to laugh at the weeping of others, you, as a penalty for their presumption, so long as they themselves shall have violated the interdict, by our license are to celebrate.

[Dat. Signiae XIV. Kal.

[Given at Signia on the 14th day before the Kalends.

Oct. Pont. nostr.

October. Of our pontificate.

Ao. XV. 1212.]

Year 15. 1212.]

CAP. XXI. Privilegium concessum monasterio, ut eius monachi excommunicari non possint, intelligitur de monachis, exsistentibus in monasterio, vel in ecclesiis sibi subiectis utroque iure.

CHAPTER 21. The privilege granted to the monastery, that its monks cannot be excommunicated, is understood of the monks residing in the monastery, or in the churches subject to it, under both laws.

Hoc dicit, et est casus quotidianus.

He says this, and it is an everyday case.

Idem.

The same.

Quoniam, sicut nobis per tuas literas intimasti, per confessionem constat partis adversae, quod Nepesinus episcopus ius episcopale percipit in ecclesia sancti Blasii de Flagen., ac per hoc eadem ecclesia non pertinet ad monasterium pleno iure: credimus, quod, non obstante illo capitulo privilegii, quod ipsi monasterio est indultum, ut nullus episcopus ecclesias utroque iure illi subiectas interdicto supponere, vel monachum seu clericum eiusdem monasterii synodare vel excommunicare praesumat, praefatus episcopus possit interdicere dictam ecclesiam, et excommunicare monachum seu clericum vestrum ad eius regimen deputatum, quum alterutrum de iure fuerit faciendum; quoniam illud capitulum esse intelligendum videtur de monachis aut clericis in ipso monasterio permanentibus, vel ad ecclesias destinatis, utroque iure sibi subiectas.

Since, just as you have intimated to us through your letters, by the confession of the adverse party it is established that the bishop of Nepi exercises the episcopal right in the church of Saint Blaise of Flagen., and through this the same church does not pertain to the monastery in full right: we believe that, notwithstanding that chapter of the privilege which has been granted to the same monastery, to wit that no bishop presume to subject to interdict the churches subject to it in both rights, or to synod or excommunicate a monk or cleric of the same monastery, the aforesaid bishop can lay an interdict upon the said church and excommunicate your monk or cleric deputed to its governance, since one or the other must be done by law; because that chapter seems to be understood of monks or clerics remaining in the monastery itself, or assigned to churches subject to it in both rights.

CAP. XXII. Episcopus, remittens alicui ecclesiae decimas episcopales indefinite remisisse videtur non solum praeteritas, sed et futuras.

CHAPTER 22. A bishop, remitting to some church the episcopal tithes indefinitely, is deemed to have remitted not only the past, but also the future.

Et est casus notabilis.

And it is a notable case.

Idem Londonensi Archiepiscopo, apostolicae sedis Legato.

The same to the Archbishop of London, Legate of the Apostolic See.

Quia circa (Et infra: [cf. c.6.de big. I.21.])Subsequenter etiam Quaesivisti, utrum monachi omnium Sanctorum privilegium bonae memoriae E. praedecessoris tui super episcopalibus decimis retinendis indultum, extendere valeant ad possessiones acquisitas, et postmodum acquirendas. Super quo tale damus tuae fraternitati responsum, quod, si decimarum illarum remissio facta exstitit secundum canonicas sanctiones, praedecessor tuus indefinite decimas episcopales monasterio remittendo, quum nihil exceperit et poterit excepisse, ac in beneficiis plenissima sit interpretatio adhibenda, nec debeat una eademque substantia diverso iure censeri, intellexisse videtur non solum de decimis possessionum illius temporis, sed futuri.

Because concerning (And below: [cf. ch.6.on bigamy 1.21.])Subsequently also you asked whether the monks of All Saints can extend the privilege, granted by E. of good memory, your predecessor, concerning the retaining of episcopal tithes, to possessions acquired and thereafter to be acquired. Upon which we give such an answer to your fraternity: that, if the remission of those tithes was made according to canonical sanctions, your predecessor, by remitting indefinitely the episcopal tithes to the monastery, since he excepted nothing and could have excepted, and since in benefices the most full interpretation is to be applied, nor ought one and the same substance be assessed under a different right, seems to have understood it not only of the tithes of possessions of that time, but of those of the future.

[Sane etc. Porro etc. (cf. c.6.de cons.

[Indeed etc. Furthermore etc. (cf. ch.6.on cons.

et. aff. IV. 14.) Dat. Signiae V. Non.

and affinity 4. 14.) Given at Signia, on the 5th of the Nones.

Oct. Pont. nostr.

Oct. of our pontificate.

Ao. XVI. 1213.]

Year 16. 1213.]

CAP. XXIII. Ponit concilium ordinem quatuor patriarchalium sedium, usque ibi: Servata, ubi ponit tria privilegia ipsarum.

CHAPTER 23. The council sets the order of the four patriarchal sees, up to there: “Servata,” where it sets three privileges of them.

Primum, quia dant pallium. Secundum ibi: Dominicae, quia ante se crucem deferri faciunt, praeterquam in casibus, hic exceptis. Tertium ibi: In omnibus, quia ad ipsos appellatur.

First, because they give the pallium. Second there: “Dominicae,” because they have the cross borne before them, except in the cases here excepted. Third there: “In all things,” because appeal is made to them.

Et in hoc protestatur ibi: Salvis.

And in this he protests there: “Saving.”

Idem in concilio generalI. Antiqua patriarchalium sedium privilegia renovantes, sancta universali synodo approbante sancimus, ut post Romanam ecclesiam, quae disponente Domino super omnes alias ordinariae potestatis obtinet principatum, utpote mater universorum Christi fidelium et magistra, Constantinopolitana primum, Alexandrina secundum, Antiochena tertium, Hierosolymtana quartum locum obtineant, servata cuilibet propria dignitate ita, quod, postquam antistites earum a Romano Pontifice receperint pallium, quod est plenitudinis officii pontificalis insigne, praestito sibi fidelitatis et obedientiae iuramento, licenter et ipsi suis suffraganeis pallium largiantur, recipientes pro se professionem canonicam, et pro Romana ecclesia sponsionem obedientiae ab eisdem. Dominicae vero crucis vexillum ante se faciant ubique deferri, nisi in urbe Romana, et ubicunque summus Pontifex praesens exstiterit, aut eius legatus, utens insigniis apostolicae dignitatis.

Likewise in the general council. Renewing the ancient privileges of the patriarchal sees, with the holy universal synod approving, we sanction that, after the Roman Church—which, by the Lord’s disposition, holds the primacy of ordinary power over all the others, as the mother and teacher of all Christ’s faithful—the Constantinopolitan hold first place, the Alexandrian second, the Antiochene third, the Hierosolymitan fourth, the proper dignity of each being preserved; in such wise that, after the bishops of these have received the pallium from the Roman Pontiff, which is the ensign of the plenitude of the pontifical office, having first made to him the oath of fealty and obedience, they too may lawfully bestow the pallium upon their suffragans, receiving for themselves the canonical profession, and for the Roman Church a pledge of obedience from those same. Moreover, let them have the banner of the Lord’s Cross borne everywhere before them, except in the City of Rome, and wherever the Supreme Pontiff shall be present, or his legate, using the insignia of apostolic dignity.

In omnibus autem provinciis, eorundem iurisdictioni subiectis, ad eos, quum necesse fuerit, provocetur, salvis appellationibus ad sedem apostolicam interpositis, quibus est ab omnibus humiliter deferendum.

But in all provinces subject to their jurisdiction, let appeal be made to them when it shall be necessary, saving the appeals interposed to the Apostolic See, to which deference is to be humbly paid by all.

CAP. XXIV. Privilegium religiosis concessum, ut possint sepelire confratres suos tempore interdicti, intelligitur de illis confratribus, qui, licet maneant in saeculo, obtulerunt se tamen ordini, mutato habitu saeculari, vel de illis, qui bona sua eis dederunt usufructu retento.

CHAPTER 24. The privilege granted to religious, that they may be able to bury their confreres during a time of interdict, is understood of those confreres who, although they remain in the world, have nevertheless offered themselves to the order, with the secular habit changed, or of those who have given their goods to them with the usufruct retained.

Hoc primo. Privilegium religiosis concessum, quo eis, venientibus ad locum interdictum, semel in anno aperiantur ecclesiae, ut celebrentur in eis divina, intelligitur, quod una tantum sola ecclesia aperiatur in loco. Hoc secundo.

This, first. The privilege granted to religious, by which, for them coming to a place under interdict, the churches are opened once in the year so that divine rites may be celebrated in them, is understood to mean that only one single church is opened in the place. This, second.

Idem in eodem.

The same in the same.

Ut privilegia, quae quibusdam religiosis [personis] Romana concessit ecclesia, permaneant inconcussa, quaedam in eisdem duximus declaranda, ne minus sane intellecta pertrahantur ad abusum, propter quem possint merito revocari, quia privilegium meretur amittere qui permissa sibi abutitur potestate. Sane quibusdam regularibus apostolica sedes indulsit, ut his, qui fraternitatem eorum assumpserint, si forsitan ecclesiae, ad quas pertinent, a divinis officiis fuerint interdictae, ipsosque mori contigerit, sepultura ecclesiastica non negetur, nisi excommunicati vel nominatim fuerint interdicti; suos quoque confratres, quos ecclesiarum praelati apud ecclesias suas non permiserint sepeliri, nisi excommunicati vel interdicti fuerint nominatim, ipsi ad ecclesias suas deferant tumulandos. Hoc autem de illis confratribus intelligimus, vel qui adhuc manentes in saeculo eorum ordini sunt oblati, mutato habitu saeculari, vel eis, qui bona sua dederant inter vivos, retento sibi, quamdiu in hoc saeculo vixerint, usufructu; qui tamen sepeliantur apud ipsorum regularium vel aliorum non interdictas ecclesias, in quibus elegerint sepulturam, ne, si de quibuslibet ipsorum fraternitatem assumentibus fuerit intellectum, pro duobus aut tribus denariis annuatim sibi collatis dissolvatur pariter et vilescat ecclesiastica disciplina; certam tamen et ipsi remissionem obtineant, ab apostolica sibi sede concessam.

That the privileges which the Roman church has granted to certain religious [persons] may remain unshaken, we have judged that certain things in the same ought to be declared, lest, being less soundly understood, they be dragged into abuse, on account of which they may deservedly be revoked, since he deserves to lose a privilege who abuses the power permitted to him. Indeed, to certain Regulars the apostolic see has indulged that, for those who have assumed their fraternity, if perhaps the churches to which they pertain have been interdicted from divine offices, and it should befall that they die, ecclesiastical sepulture is not to be denied, unless they have been excommunicated or interdicted by name; and that their own confratres, whom the prelates of churches will not have permitted to be buried at their churches, unless they have been excommunicated or interdicted by name, they themselves may carry to their own churches to be entombed. But we understand this of those confratres either who, still remaining in the world, have been offered to their order, the secular habit having been changed, or of those who had given their goods inter vivos, the usufruct retained to themselves as long as they lived in this world; who nevertheless are to be buried in the non-interdicted churches of those Regulars or of others, in which they shall have chosen sepulture, lest, if it be understood of just anyone assuming their fraternity, for two or three denarii bestowed to them annually, ecclesiastical discipline be alike dissolved and cheapened; nevertheless let they also obtain a certain remission granted to them by the apostolic see.

Illud etiam, quod huiusmodi regularibus est indultum, ut, si qui fratrum suorum, qui ab eis missi fuerint ad recipiendas fraternitates sive collectas, in quamlibet civitatem, castellum vel vicum advenerint, si forte locus ille a divinis officiis sit interdictus, in eorum iucundo adventu semel in anno aperiantur ecclesiae, ut exclusis excommunicatis divina ibidem officia celebrentur, sic intelligi volumus, quod in eadem civitate, aut castro aut villa una tantum ecclesia eiusdem ordinis fratribus semel, ut dictum est, aperiatur in anno; quia, licet pluraliter dictum sit, quod in eorum iucundo adventu ecclesiae aperiantur, non tamen ad ecclesias eiusdem loci divisim, sed praedictorum locorum coniunctim sano referendum est intellectu, ne, si hoc modo singulas eiusdem loci visitarent ecclesias, nimium vilipendi contingeret sententiam interdicti. Qui vero contra declarationes praedictas quicquam sibi usurpare praesumpserint, gravi subiaceant ultionI. CAP.

That also which has been granted by indult to such regulars, namely that, if any of their brothers who have been sent by them to receive fraternities or collections shall have come into any city, castle, or village, if perchance that place is interdicted from divine offices, at their joyful arrival the churches may be opened once in the year, so that, the excommunicates being excluded, the divine offices may be celebrated there—we wish it to be understood thus: that in the same city, or fortress, or village only one church be opened in the year, as has been said, for the brothers of the same order; because, although it has been said in the plural that “at their joyful arrival the churches may be opened,” nevertheless it is to be referred, with sound understanding, not to the churches of the same place severally, but to the aforesaid places collectively, lest, if in this way they should visit the individual churches of the same place, it should come to pass that the sentence of interdict be excessively despised. But those who shall presume to usurp anything for themselves contrary to the aforesaid declarations, let them be subject to heavy vengeance. CHAPTER.

XXV. Tempore generalis interdicti episcopi non prohibiti, qui non fuerunt culpabiles interdicti, clam celebrare possunt, et hodie istud non est privilegium episcoporum, sed ius commune, ut in c. fin. de sent.

25. In the time of a general interdict, bishops not prohibited, who were not culpable of the interdict, can celebrate secretly; and today this is not a privilege of bishops, but common law, as in the final chapter On Sentences.

excomm. in VI. et ibi plene habetur, an et quando et qualiter possit celebrari tempore interdictI. Idem in eodem.

excomm. in 6. and there it is fully set forth whether, and when, and in what manner it can be celebrated during a time of interdict. The same in the same.

Quod nonnullis est religiosis indultum, in favorem pontificalis officii ad episcopos extendentes concedimus, ut, quum commune terrae interdictum fuerit, excommunicatis et interdictis exclusis possint quandoque ianuis clausis et supressa voce et non pulsatis campanis divina celebrare officia, nisi et hoc ipsum eis expresse fuerit interdictum. Verum hoc illis concedimus, qui causam aliquam non praestiterint interdicto, nec quicquam doli vel fraudis ingesserint, tale compendium ad iniquum dispendium pertrahentes.

What has been granted by indult to certain religious, extending it in favor of the pontifical office to bishops we concede, namely that, when a common interdict of the land has been laid on, with the excommunicated and the interdicted excluded, they may sometimes, with the doors closed, with the voice suppressed, and with the bells not struck, celebrate the divine offices, unless this very thing also has been expressly interdicted to them. Truly, we grant this to those who have furnished no cause for the interdict, nor have introduced any trickery or fraud, dragging such a compendium (concession) into unjust dispendium (detriment).

CAP. XXVI. Privilegia non sunt violanda etiam indirecte.

CHAPTER 26. Privileges are not to be violated even indirectly.

H. d. generaliter.

Here, generally.

Honorius III. Archiepiscopis et Episcopis, in quorum dioecesibus monasteria et prioratus Cluniacensi monasterio subiecta consistunt.

Honorius 3. To the Archbishops and Bishops, in whose dioceses the monasteries and priories subject to the Cluniac monastery are situated.

Quanto amplius (Et infra:) Sane dilecti filii abbas et conventus Cluniacensis gravem nobis querimoniam obtulerunt, quod quidam vestrum et vestrorum officiales, quum in eos et sui ordinis monachos non possint excommunicationis et interdicti proferre sententias, eo, quod super hoc apostolicae sedis privilegiis sunt muniti, in eos, qui molunt in molendinis vel coquunt in furnis eorum, quicquid vendendo seu emendo aut alias eis communicant, sententias proferunt memoratas, et sic apostolicorum privilegiorum non vim et potestatem, sed sola verba servantes, dicti ordinis monachos quodammodo excommunicant, dum eis alios communicare non sinunt. Ex quo illud etiam evenit inconveniens, ut ipsi monachi, quantum ad hoc, iudicentur iudicio Iudaeorum, et qui eis communicant in praedictis maiorem excommunicationem incurrant, quam etiam excommunicatis communicando fuerint incursuri. Nolentes igitur haec crebris ad nos clamoribus iam perlata ulterius sub dissimulatione transire, vobis universis et singulis mandamus, quatenus huiusmodi sententias in fraudem privilegiorum nostrorum de cetero non feratis, quia, si super hoc ad nos denuo clamor adscenderit, non poterimus conniventibus oculis pertransire, quin promulgatores talium sententiarum severitate debita castigemus.

The more amply (And below:) Indeed the beloved sons, the abbot and convent of Cluny, have laid before us a grave complaint, that certain of you and your officials, since they cannot pronounce sentences of excommunication and interdict upon them and the monks of their order, for the reason that in this matter they are fortified by the privileges of the Apostolic See, pronounce the aforementioned sentences upon those who grind in their mills or bake in their ovens, who by selling or buying anything, or otherwise, communicate with them; and thus, preserving not the force and power of the apostolic privileges, but only the words, they in a certain manner excommunicate the monks of the said order, while they do not allow others to communicate with them. Whence there also results this incongruity: that the monks themselves, as far as this goes, are judged by the judgment of the Jews, and that those who communicate with them in the aforesaid matters incur a greater excommunication than they would have incurred by communicating even with the excommunicated. Not willing, therefore, that these things, already conveyed to us by frequent outcries, pass further under dissimulation, we command you, all and each, that henceforth you do not pronounce such sentences in fraud of our privileges; because, if upon this a cry shall ascend to us anew, we will not be able to pass by with conniving eyes, without chastising the promulgators of such sentences with due severity.

CAP. XXVII. Qui in habitu et tonsura et ceteris ut laici conversantur, deprehensi in maleficiis se pro clericis non defendunt.

CHAPTER 27. Those who in habit and tonsure and in other matters conduct themselves as laymen, when apprehended in malefactions, do not defend themselves as clerics.

Ita communiter summatur.

Thus it is commonly summed up.

Idem V. quondam Anglorum Reginae illustrI. Ex parte tua fuit propositum coram nobis, quod nonnulli literati, quos nec habitus nec tonsura clericos profitetur, in terra tuae iurisdictioni subiecta degentes, quum deprehenduntur in aliquibus forisfactis, ut iurisdictionem tuam eludant et debitam pro delictis ultionem evadant, assumunt seu etiam resumunt tonsuram abiectam seu habitum clericalem, licet ante pro laicis ab omnibus haberentur, et sic eorum delicta remament impunita. Ne igitur tonsura vel habitu sic resumpto malitia foveatur, si tuam iurisdictionem exerceas in huiusmodi delinquentes, qui sine tonsura et habitu in delicto fuerint deprehensi, aequanimiter duximus tolerandum, quum malitiis hominum indulgeri non debeat, sed potius obviarI. CAP.

The same 5. to the once illustrious Queen of the English. On your part it was set forth before us that certain literate men, whom neither garb nor tonsure professes to be clerics, dwelling in land subject to your jurisdiction, when they are caught in some forfeitures/offenses, in order to elude your jurisdiction and escape the due avenging for their delicts, assume or even reassume the cast-off tonsure or the clerical habit, although previously they were held by all as laymen, and thus their delicts remain unpunished. Therefore, lest by a tonsure or habit thus resumed malice be fostered, if you exercise your jurisdiction upon delinquents of this sort, who without tonsure and habit shall have been apprehended in the delict, we have judged it to be tolerable with equanimity, since the malices of men ought not to be indulged, but rather to be obviated. CHAPTER.

XXVIII. Parisiis et in locis vicinis ius civile legi non debet.

28. At Paris and in the neighboring places the civil law ought not to be read.

Idem.

The same.

Super specula (Et infra: [cf. c.5.de mag. V.5.]) Sane, licet sancta ecclesia legum saecularium non respuat famulatum, quaesatis aequitatis et iustitiae vestigia imitantur: quia tamen in Francia et nonnullis provinciis laici Romanorum imperatorum legibus non utuntur, et occurrunt raro ecclesiasticae causae tales, quae non possint statutis canonicis expediri, ut plenius sacrae paginae insistatur, et discipuli Helisei liberius iuxta fluenta plenissima resideant ut columbae, dum in ianuis scalas non invenerint, ad quas divaricare valeant pedes suos, Firmiter interdicimus et districtus inhibemus, ne Parisius, vel in civitatibus seu aliis locis vicinis quisquam docere vel audire ius civile praesumat. Et qui contra fecerit, non solum a causarum patrociniis interim excludatur, verum etiam per episcopum loci appellatione postposita excommunicationis vinculo innodetur.

Upon the watchtowers (And below: [cf. c.5.de mag.5. 5.]) Truly, although the holy Church does not spurn the service of secular laws, whichenough imitate the vestiges of equity and justice: because, however, in France and in several provinces the laity do not use the laws of the Roman emperors, and ecclesiastical causes of such a kind seldom occur which cannot be dispatched by canonical statutes, so that one may apply oneself more fully to the sacred page, and the disciples of Elisha may sit more freely beside the most brimming streams like doves, while on the doors they shall not have found ladders upon which they might be able to straddle their feet, we firmly interdict and strictly inhibit, lest at Paris, or in the cities or other neighboring places, anyone presume to teach or to hear civil law. And whoever shall have acted against this, let him not only be meanwhile excluded from the patronages of causes, but also by the bishop of the place, appeal set aside, be bound by the bond of excommunication.

[Vos autem, fratres et filii, sic diligentius praescripta servetis et faciatis studiosius ab aliis observari, quod veri amici sponsi possitis merito comprobari, etc. Dat. Viterbii VII.

[But you, brothers and sons, keep the prescriptions more diligently and make them be observed more studiously by others, so that you may be able deservedly to be approved as true friends of the bridegroom, etc. Given at Viterbo 7.

Kal. Dec. Pont.

Kalends of December, of the Pontificate.

nostr. Ao. IV. 1219.]

of our pontificate, year 4. 1219.]

CAP. XXIX. Innovatio privilegii ius novum non inducit, sed vetus conservat.

CHAPTER 29. Innovation of a privilege does not introduce new law, but preserves the old.

Idem Episcopo BaiocensI. Quia intentionis nostrae non exstitit, ut per innovationem, quam fecimus cuiusdam scripti monasterii S. Stephani Cadomensis, quod in registro bonae memoriae Alexandri Papae praedecessoris nostri reperimus contineri, derogaretur iuri ecclesiae Baiocensis: Quum innovatio nec ius novum conferat, nec etiam tollat vetus, te in eo statu esse volumus, in quo tempore impetratae innovationis dignosceris exstitisse. Ceterum nullum per hoc intendimus iuri, alias eidem monasterio competenti, praeiudicium generarI.

The same to the Bishop of Bayeux. Because it was not our intention that, by the innovation which we made of a certain writing of the monastery of St. Stephen of Caen, which we found to be contained in the register of Pope Alexander of good memory, our predecessor, the right of the church of Bayeux be derogated: Since innovation neither confers a new right nor removes the old, we wish you to be in that state in which you are recognized to have stood at the time when the innovation was procured. Moreover, by this we intend to generate no prejudice to any right otherwise competent to the same monastery.

CAP. XXX. Privilegiati, ut ubique possint cum altari viatico celebrare, hoc possunt sine licentia praelatorum.

CHAPTER 30. The privileged, so that they may be able everywhere to celebrate with a viatic altar, can do this without the license of the prelates.

Idem.

The same.

In his, quae ad cultum divinum facere dignoscuntur, non maligna, sed benigna esset potius interpretatio facienda. Unde mirari compellimur, quod, quum fratribus Praedicatoribus et Minoribus duximus indulgendum, ut, ubicunque fuerint, sine parochialis iuris praeiudicio cum altari valeant viatico celebrare, quidam, sicut nuper fuit propositum coram nobis, nimis stricte interpretando indulgentiam nostram, nituntur asserere, quod per eam praedicti fratres praeter episcoporum, abbatum et aliorum praelatorum assensum facere hoc non possint, propter quod eos celebrare iuxta indulgentiam apostolicam non permittunt. Quum autem, si res taliter se haberet, nihil eis conferret memorata indulgentia, sine qua id episcopis et aliis praelatis annuentibus liceret eisdem: fraternitati tuae mandamus, quatenus interpretatione huiusmodi reprobata, dum tamen ab aliis, quae iure parochiali proveniunt se prorsus abstineant, datam eis sic licentiam celebrandi auctoritate nostra non differas publicare, ita, quod dicti fratres aliquam ex indulgentia nostra videantur in hoc gratiam consecuti.

In those matters which are discerned to pertain to the divine cult, not a malign, but rather a benign interpretation ought to be made. Whence we are compelled to marvel that, when we judged it should be indulged to the brothers, the Preachers and the Minors, that, wherever they may be, without prejudice to parochial right they might be able to celebrate with a viatic (portable) altar, certain persons, as was recently set forth before us, by interpreting our indulgence too strictly, strive to assert that by it the aforesaid brothers cannot do this without the assent of bishops, abbots, and other prelates, because of which they do not permit them to celebrate according to the apostolic indulgence. However, since, if the matter thus stood, the aforesaid indulgence would confer nothing upon them—without which, with bishops and other prelates assenting, it would be permitted to them—we command your fraternity that, this sort of interpretation being repudiated, provided, however, that they utterly abstain themselves from other things which arise from parochial right, you do not delay to publish by our authority the license thus given to them of celebrating, so that the said brothers may be seen in this to have obtained some grace from our indulgence.

[Dat. Reate V. Kal. Sept.

[Given at Rieti on the 5th day before the Kalends of September.

Ao. XX. 1225.]

Year 20. 1225.]

CAP. XXXI. Privilegium de decimis novalium non solvendis non comprehendit decimas tempore privilegii impetrati possessas ac aliis, nisi de possessione alterius in privilegio fiat mentio.

CHAPTER 31. A privilege concerning not paying tithes of newly-broken lands does not comprise tithes that were possessed at the time the privilege was obtained, nor those belonging to others, unless mention is made in the privilege of another’s possession.

Gregorius IX. maioris ecclesiae et Christianitatis Decano et Archidiacono Linconiensibus.

Gregory 9. To the Dean of the Greater Church and of Christianity, and to the Archdeacon, of Lincoln.

Dudum inter priorem et conventum de Butele ex parte una, et priorissam et moniales de Campesse ex alia super decimis lite mota (Et infra:) De consilio fratrum nostrorum decernimus, iuri praedictorum prioris et conventus super decimis novalium, in quarum erant possessione tempore illo, quo indulgentiae apostolicae impetratae fuerunt, a parte altera de decimis novalium non solvendis, non debere per eas, non facientes de hoc aliquam mentionem, praeiudicium generarI. CAP. XXXII.

Lately, between the prior and convent of Butley on the one side, and the prioress and nuns of Campsey on the other, a suit having been moved concerning tithes (And below:) By the counsel of our brothers we decree that no prejudice ought to be generated to the right of the aforesaid prior and convent concerning the tithes of newly-broken lands (novalia), in the possession of which they were at that time when the apostolic indulgences were obtained, from the other party’s not paying the tithes of novalia, since they make no mention of this, through them. CHAPTER 32.

Confratres privilegiatorum, nisi se ad eos in totum transtulerint, ad episcopalia iura tenentur.

The co-brethren of the privileged, unless they have transferred themselves wholly to them, are bound to episcopal rights.

Idem.

The same.

Quidam, sicut asseris, in privilegiatorum fraternitate recepti, nolunt tibi de iuribus episcopalibus respondere. Verum, quamdiu huiusmodi fratres moram in domibus suis fecerint, eos compellere poteris ad dicta iura tibi integre persolvenda.

Certain men, as you assert, having been received into the fraternity of the privileged, are unwilling to answer to you concerning episcopal rights. However, so long as such brothers shall have made a stay in their own houses, you will be able to compel them to pay to you in full the aforesaid rights.

CAP. XXXIII. Quoad privilegium retentionis decimae semel novale semper est novale.

CHAPTER 33. As regards the privilege of the retention of the tithe, once novale is always novale.

Idem Arelatensi Capitulo.

The same to the Chapter of Arles.

Consultationi vestrae breviter respondemus, quod terra, de qua non exstat memoria, quod aliquando culta fuisset, redacta per religiosos noviter ad culturam, perpetuo debet quoad immunitatem de non solvendis decimis novalium iure censeri, quum alias nonnunquam contingeret indulgentiam de novalibus plus eis dispendii quam utilitatis afferre.

We briefly respond to your consultation, that land, of which there does not exist memory that it had ever been cultivated, having been newly reduced to cultivation by religious men, ought perpetually, as regards the immunity from not paying tithes of novalia, to be deemed by right; since otherwise it would sometimes happen that the indulgence concerning novalia would bring them more loss than utility.

TITULUS XXXIV. DE PURGATIONE CANONICA.

TITLE 34. ON CANONICAL PURGATION.

CAP. I. Infamatus fide dignus per iuramentum se purgat; alias secus, et censetur non idoneus enormiter peccans.

CHAPTER 1. A defamed person, worthy of faith, purges himself by oath; otherwise, the contrary, and he is deemed not suitable, sinning enormously.

Ex concilio TriburiensI. Nobilis homo vel ingenuus, si in synodo accusatus crimen negaverit, si fidelem eum esse sciverit, cum duodecim ingenuis se expurget. Si autem antea deprehensus fuerit in furto, aut periurio aut falso testimonio: non admittatur ad iusiurandum; sed ei, sicut qui ingenuus non est, purgatio indicatur.

From the Council of Tribur. A noble man or a freeborn man, if in a synod accused he denies the crime, if he is known to be faithful, let him purge himself with twelve freeborn men. But if he has previously been detected in theft, or perjury or false testimony, let him not be admitted to an oath; rather, for him, as for one who is not freeborn, purgation is prescribed.

CAP. II. Infamatus, tertio monitus se non corrigens, usque ad purgationem ab officio suspenditur.

CHAPTER 2. One under infamy, when warned a third time and not correcting himself, is suspended from office until purgation.

Ex concilio AgathensI. Si quis presbyter, negligens vitae suae, pravis exemplis mala de se suspicari permiserit, et populus, ab episcopo iuramento seu banno Christianitatis adstrictus, infamiam eius patefecerit, certique accusatores criminis eius defuerint, admoneatur primo seorsum ab episcopo, deinde sub duobus vel tribus testibus, et, si non emendaverit, [in convemtu presbyterorum] episcopus eum publica increpatione admoneat. Si vero nec sic se correxerit, ab officio suspendatur usque ad condignam satisfactionem, ne populus fidelium in eo scandalum patiatur.

From the Council of Agde. If any presbyter, negligent of his life, shall have permitted by depraved examples that evils be suspected about him, and the people, bound by the bishop with an oath or by the ban of Christianity, shall have made his infamy public, and sure accusers of his crime shall have been lacking, let him be admonished first separately by the bishop, then under two or three witnesses, and, if he does not amend, [in the assembly of the presbyters] let the bishop admonish him with a public rebuke. If indeed not even thus he shall have corrected himself, let him be suspended from office until condign satisfaction, lest the people of the faithful suffer scandal in him.

CAP. III. Etiam regulares purgant se de delicto secundum regulam canonicam.

CHAPTER 3. Even regulars clear themselves of a delict according to the canonical rule.

Ex concilio MeldensI. Moniales, si libidinibus inservire accusentur, et manifeste detegi non valuerint, erga regulam suae opinionis malam famam canonice purgare cogantur.

From the council of Meaux. Nuns, if they are accused of serving lusts, and have not been able to be manifestly detected, are to be compelled to purge their ill fame canonically according to the rule of their own observance.

CAP. IV. Si delictum est probabile, non indicitur purgatio; alias secus. H. d. quoad titulum.

CHAPTER 4. If the delict is probable, purgation is not enjoined; otherwise, the contrary. This holds as to the title.

Ex eodem.

From the same.

Si quis de gradu ecclesiastico raptoribus alienarum sponsarum se consensorem vel interventorem manifeste prodiderit, a proprio gradu repellatur, et, si verisimilibus exinde suspicionibus fuerit propulsatus, canonice se expurget.

If anyone of ecclesiastical grade shall have manifestly betrayed himself as a consenter or intervener to the abductors of others’ betrothed women, let him be removed from his own grade; and, if he shall have been pressed by plausible suspicions arising therefrom, let him purge himself canonically.

CAP. V. Infamatus, contra quem crimen probari non potest, debet se purgare iuramento de veritate, compurgatores vero de credulitate.

CHAPTER 5. One defamed, against whom a charge cannot be proved, ought to clear himself by an oath concerning the truth, but the compurgators, however, concerning belief.

Innocentius Papa Aquilegiensi Patriarchae et Mantuano Episcopo.

Pope Innocent to the Patriarch of Aquileia and to the Bishop of Mantua.

Quoties frater noster A. Tridentinus episcopus in nostra et vestra praesentia de simonia impetitus sit, vos latere non credimus, sed accusatores, scriptum afferentes, testes secundum formam canonicam producere nequiverunt, scilicet quod ecclesiam sancti Petri presbytero P. dederit pro quatuor modiis frumenti, quos ab eadem ecclesia acceperit. Verum quoniam nec accusatores nec testes secundum formam canonum et sanctorum Patrum statuta in causa ipsa prodecere potuerunt, Communi fratrum nostrorum consilio iudicamus, ut tertia manu sui ordinis et quarta abbatum et religiosorum sacerdotum de supra dicta simonia, in vestra praesentia debeat se purgare. Porro purgationis tenor erit huiusmodi: Idem episcopus iurabit primum super sancta Dei evangelia, quod pro ecclesia sancti Petri presbytero P. danda nec ipse per se, nec per submissam personam, nec aliquis pro eo se sciente pretium recepit; deinde [vero] compurgatores super sancta Dei evangelia iurabunt, quod ipsi credunt, eum verum iurasse.

As often as our brother A., the Tridentine bishop, has been charged with simony in our and your presence, we do not believe this is unknown to you; but the accusers, bringing a written libellus, were not able to produce witnesses according to the canonical form, namely, that he had given the church of Saint Peter to presbyter P. for four modii of grain, which he had received from the same church. But since neither the accusers nor the witnesses were able to proceed in that case according to the form of the canons and the statutes of the holy Fathers, by the common counsel of our brothers we judge that, by the third hand of his order and the fourth of abbots and religious priests, concerning the above‑said simony, in your presence he ought to purge himself. Moreover, the tenor of the purgation will be of this sort: The same bishop shall swear first upon the holy Gospels of God, that for giving the church of Saint Peter to presbyter P. neither he himself by himself, nor through a person put forward, nor anyone for him with his knowledge, received a price; then [indeed] the compurgators shall swear upon the holy Gospels of God, that they themselves believe that he has sworn truly.

[Nos itaque etc. (cf. c.17.C. II. qu.5.)]

[We therefore etc. (cf. c.17.C. 2. qu.5.)]

CAP. VI. Episcopus parochianum suum infamatum compellit ad se purgandum, nisi ab eo legitime appellaverit.

CHAPTER 6. The bishop compels his own parishioner, being defamed, to purge himself before him, unless he shall have legitimately appealed from him.

Alexander III. Genuensi Episcopo.

Alexander 3. To the Bishop of Genoa.

Nos inter alios praeeminemus suprema, licet immeriti, dignitate, ut quae dubia sunt debeamus declarare, et singulorum consultationibus, quantum nobis Dominus ministraverit, sollicite respondere, ut quaestiones sub examine Romanae ecclesiae terminentur, quae inter alias ecclesias disponente Domino obtinet principatum. Unde, Quia nos tua fraternitas consulere voluit, utrum episcopus parochianum suum, publica fama eum accusante, ad purgationem cogere possit, consultationi tuae taliter respondemus, quod, si de aliquo crimine publica laborat infamia, accusatore et testibus deficientibus ad purgationem est per ipsum episcopum compellendus, nisi forte super ipso ad superiorem iudicem duxerit appellandum. Sane, si appellaverit, eius parebit iudicio, ad cuius examen causam voluerit per appellationem transferre.

We among others preeminent with supreme, although unmerited, dignity, so that the things which are doubtful we ought to declare, and to answer solicitously to the consultations of individuals, insofar as the Lord has ministered to us, so that questions may be terminated under the examination of the Roman Church, which among other churches, the Lord disposing, holds the principate. Whence, Because your fraternity wished to consult us, whether a bishop can compel his parishioner, public fame accusing him, to purgation, we thus answer to your consultation, that, if he labors under public infamy for some crime, the accuser and witnesses being lacking, he is to be compelled by the bishop himself to purgation, unless perhaps concerning the matter itself he has chosen to appeal to a superior judge. Indeed, if he shall have appealed, he will obey the judgment of him to whose examination he will have wished to transfer the case by appeal.

CAP. VII. Compurgatores debent esse honesti, et notum habere eum, quem purgant, nec debent a iudice vel alio impediri; et deficiens in purgatione punitur ut convictus.

CHAPTER 7. Compurgators ought to be honest, and to have as known the one whom they purge, nor ought they to be impeded by the judge or by another; and one failing in the purgation is punished as convicted.

Idem Gaietanensi Electo.

The same to the Elect of Gaeta.

Quum P. Manconella presbyter (Et infra: [cf. c. 10.de accus. V.1.]) Purgatoresvero illius honestatis et opinionis esse volumus, quod verisimile sit, eos nolle amore vel odio seu obtentu pecuniae deierare. Ut autem idonei appareant, necesse est, ut eius, quem purgare debent, vitam et conversationem agnoscant.

When P. Manconella, a priest (And below: [cf. c. 10.on accusations 5. 1.]), We wish the compurgatorsindeed to be of such honesty and reputation that it is likely they are unwilling, out of love or hatred or under the pretext of money, to perjure themselves. And that they may appear suitable, it is necessary that they know the life and conduct of him whom they must purge.

Deficientem vero in purgatione omni officio et beneficio ecclesiastico privare procures, tibi omnibus modis praecavens, quod, si qui purgando in sua voluerint purgatione assistere, nullam eis malevolentiam vel indignationem ostendas, nec eos aliquo modo impedias, vel ab aliis, quantum in te est, impediri permittas.

But you should take care to deprive the one failing in the purgation of every ecclesiastical office and benefice, taking precautions for yourself in every way, that, if any, in the act of purging, should wish to assist in his own purgation, you show them no malevolence or indignation, nor in any way impede them, nor permit them to be impeded by others, so far as is in you.

CAP. VIII. Absolutio, facta secundum purgationem vulgarem, non tenet, et ea non obstante potest indici de novo purgatio, et admittitur accusatio.

CHAPTER 8. Absolution, made according to the common purgation, does not hold, and notwithstanding it a purgation can be ordered anew, and the accusation is admitted.

Lucius III. Ex tuarum intelleximus continentia literarum, quod, quum H. presbyterum latorem praesentium, quia infamabatur de homicidio, communicato fratrum consilio in episcopatu tuo, a sacerdotali officio suspendisses, bonae memoriae praedecessoris tui literas tulit in medium, quibus apparuit, eum iudicio aquae frigidae suam innocentiam purgavisse, et episcopum suis eum literis absolvisse, scholaris etiam, qui homicidium instigante diabolo perpetraverat, immunem se ipsum a crimine, tactis sacrosanctis evangeliis, affirmavit. Quia vero peregrina iudicia sunt inhibita, purgationem, quam praestitit, sufficere non putantes, fraternitati tuae per apostolica scripta mandamus, quatenus, si accusatores idonei non apparuerint, qui eum de homicidio convincere possint, ut cum septima aut quinta manu sui ordinis, sicut expedire cognoveris, per purgationem canonicam innocentiam suam ostendat, sibi iniungas; quam quum praestiterit, suspensionem sine mora et difficultate relaxes, et eum testimonii boni virum annuncians, ab infamia homicidii nullius contradictione vel appellatione obstante auctoritate nostra fretus absolvas. Is autem, qui infamatur, sese immunem a crimine homicidii praestito iuramento firmabit, et purgatores, quod eum credant verum iurasse, iurare debebunt.

Lucius III. From the tenor of your letters we understood that, when you had suspended H., the presbyter, the bearer of the present [letters], because he was being defamed for homicide, after counsel of the brethren having been taken in your bishopric, he brought forward the letters of your predecessor of good memory, by which it appeared that he had purged his innocence by the judgment of cold water, and that the bishop had absolved him by his letters; and the scholar as well, who had perpetrated the homicide at the instigation of the devil, affirmed himself immune from the crime, with the sacrosanct gospels touched. But because foreign judgments are inhibited, not thinking the purgation which he performed to suffice, we command to your fraternity by apostolic writings that, if suitable accusers shall not appear, who can convict him of homicide, you enjoin upon him that, with the seventh or fifth hand of his order, as you shall recognize to be expedient, he show his innocence through canonical purgation; which, when he shall have performed, you relax the suspension without delay and difficulty, and, announcing him a man of good testimony, relying on our authority, you absolve him from the infamy of homicide, with no contradiction or appeal standing in the way. Moreover, he who is defamed shall establish himself immune from the crime of homicide by a sworn oath taken, and the purgators must swear that they believe him to have sworn truly.

CAP. IX. Sufficit, quod compurgator sit toleratus ab ecclesia bonae famae, nec de crimine suspectus condemnatus.

CHAPTER 9. It is sufficient that the compurgator be tolerated by the Church as of good fame, and not condemned as suspected of a crime.

Idem Vintoniensi Episcopo.

The same to the Bishop of Winchester.

Constitutus in praesentia nostra P. diaconus de Bochan sua nobis assertione monstravit (Et infra:) Praeterea illud nobis non modicam admirationem inducit, quod purgationem oblatam recipere noluisti, nisi prius commendasses nomina singulorum, qui iam dictum P. purgare volebant, et de nationibus et ceteris circumstantiis prius inquireres diligenter, tanquam esses ordinationes facturus: utinam sic discuteres ordinandos! Sane in purgationibus faciendis, quum satis sit illis, qui pro purgando exhibent iuramentum, secundum propriam conscientiam et opinionem iurare, quod purgandus a crimine sit immunis, vel quod bonum exhibuit iuramentum, si purgatores ab ecclesia tolerentur, et sint bonae famae in suis ordinibus ministrantes, nec in iudicio pro crimine condemnati: procul dubio sunt absque ullius indagine admittendI. CAP.

P., a deacon, having been set in our presence, of Bochan showed to us by his own assertion (And below:) Moreover, this brings upon us no small astonishment: that you were unwilling to receive the offered purgation, unless first you had commended the names of each of those who wished to purge the already-said P., and had first inquired diligently about their nations and the other circumstances, as though you were about to make ordinations: would that you would thus scrutinize those to be ordained! Truly, in the making of purgations, since it is enough for those who, on behalf of the one to be purged, present an oath, to swear according to their own conscience and opinion that the one to be purged is immune from the crime, or that he has exhibited a good oath, if the purgators are tolerated by the church and are of good repute, ministering in their orders, and have not been condemned in judgment for a crime: without doubt they are to be admitted without anyone’s investigation. CHAPTER.

X. Propter magnitudinem crimisis infamatus suspendi potest, nedum ab officio, sed etiam a beneficio, donec se purgaverit. Hoc primo. Et augetur propter hoc numerus compurgatorum.

X. On account of the magnitude of the crime, being infamed he can be suspended, not only from office, but even from benefice, until he shall have purged himself. This first. And on account of this the number of compurgators is increased.

Hoc secondo. Ex causa interdum post purgationem praestitam suspenditur quis ad tempus. Hoc tertio.

This secondly. For cause, sometimes after purgation has been rendered, one is suspended for a time. This thirdly.

Et deficiens in purgatione punitur convictus. Hoc quarto.

And the one failing in the purgation is punished as convicted. This, fourth.

Innocentius III. Senonensi Archiepiscopo.

Innocent 3. To the Archbishop of Sens.

Inter sollicitudines nostras illa debet esse praecipua, ut capiamus vulpeculas, quae moliuntur vineam Domini demoliri, species quidam habentes diversas, sed caudas ad invicem colligatas, quia de vanitate conveniunt in id ipsum. Hi sunt namque caupones, qui aquam vino commiscent, qui virus draconis in aureo calice Babylonis propinant, qui iuxta verbum propheticum arcum rem amaram intendunt, ut sagittent innoxios in occultis, quorum error serpit ut cancer ita, quod, nisi botrus in flore laedatur, fructum non solum amarum, sed etiam pestiferum germinabit. Hos Apostolus egregius praedicator in epistola sua prophetico sermone describit, et docet omnibus modis evitandos, contra quos sacerdotes tubis argenteis clangere debent, ut conclamante populo, arca foederis praecedente, muri corruant Hiericho, quae iam fuerat perpetuo anathemate condemnata, ita, quod, si quis ex ea vel regulam auream furari praesumpserit, cum Achor filio Charmi lapidibus obruatur.

Among our solicitudes this ought to be the chief one: that we catch the little foxes, who are striving to demolish the Lord’s vineyard, having certain diverse appearances, but their tails tied to one another, because out of vanity they agree unto the selfsame thing. For these are the hucksters, who mix water with wine, who serve the venom of the dragon in the golden chalice of Babylon, who, according to the prophetic word, stretch a bow—an embittering thing—that they may shoot the innocents in secret, whose error creeps like a cancer, such that, unless the cluster be injured in blossom, it will germinate a fruit not only bitter but even pestiferous. These the Apostle, a preeminent preacher, in his epistle describes with prophetic speech, and teaches that they must by every means be avoided; against whom the priests ought to sound with silver trumpets, so that, the people crying out and the ark of the covenant going before, the walls of Jericho may fall, which already had been condemned by a perpetual anathema, so that, if anyone should presume to steal from it even a golden bar, he may be overwhelmed with stones with Achor, the son of Carmi.

[Tu ergo sicut vir providus et discretus veri pastoris adimples officium, et super grege tibi commisso pure ac plene sollicitudinem pastoralem exerces, dum et legem Christi zelaris, et haereticorum impugnans errorem, in fautores ipsorum exseris gladium canonicae ultionis. Vigilans enim vigilas super grege tuo, ne relicto veri pastoris ovili, quod est unum, oves aberrent, post vestigia gregum, qui non sunt ex eo, temere abeuntes; vel ne lupus eas rapiat, et dispergat, quas veritas in eodem ovili sub uno pastore fidei catholicae counivit. Inter praecipuos quidem vineae domini Sabaoth agricolas deputatus vulpeculas, quas descripsimus, non pateris eius speciem demoliri: sed eas vel capere potius satagis vel fugare.

[You therefore, like a provident and discreet man, fulfill the office of the true shepherd, and over the flock committed to you you exercise purely and fully the pastoral solicitude, while both you are zealous for the law of Christ and, assailing the error of the heretics, you draw the sword of canonical vengeance against their favorers. Keeping watch indeed you keep watch over your flock, lest, leaving the fold of the true shepherd, which is one, the sheep should stray, going rashly after the footsteps of flocks that are not of it; or lest the wolf should seize them and scatter them, whom Truth has united in the same fold under one shepherd of the catholic faith. Appointed among the foremost husbandmen of the vineyard of the Lord Sabaoth, you do not allow the foxes, which we have described, to demolish its form: but rather you strive either to take them or to put them to flight.

Sane, sicut ex literis tuae fraternitatis accepimus, quum ad preces venerabilis fratris nostri Altissiodorensis episcopi ad villam, quae Charitas dicitur, accessisses, praesentibus eodem et venerabilibus fratribus nostris Nivernensi et Meldensi episcopis in unum fecisti eiusdem villae populum congregari, ubi de haereticis et eorum dogmatibus inquisitione diligenti habita, inter alios, quos super haeretica pravitate reperisti publice infamatos, decanum Nivernensem communi didicisti opinione gravari, et in eo et per eum non modicum fuisse scandalum catholicorum animis declaratum. Unde propter vehementem infamiam et grave scandalum ipsum ab officio et beneficio suspendisti, apud Altissiodorum ei diem certum assignans, quo tuo se conspectui praesentaret ab obiecto crimine defensurum. Quumque statuto termino ad tuam praesentiam accessisset, praesentibus dictis Altissiodorensi et Nivernensi episcopis, ac pluribus in utroque iure peritis, quum certus accusator contra eum minime compareret, tu ex officio tuo testes tam pro ipso quam contra ipsum recipi ac diligenter examinari fecisti, et attestationes etiam publicari.

Truly, as we have received from the letters of your fraternity, when at the prayers of our venerable brother, the bishop of Auxerre, you had come to the villa which is called Caritas, the same being present together with our venerable brothers, the bishops of Nevers and of Meaux, you caused the people of that same villa to be gathered together into one; where, a diligent inquisition having been held concerning the heretics and their dogmas, among others whom you found publicly infamous on account of heretical depravity, you learned that the dean of Nevers was burdened by common opinion, and it was made clear that in him and through him no small scandal had arisen in the minds of Catholics. Wherefore, on account of vehement infamy and grave scandal, you suspended him from office and benefice, assigning him at Auxerre a certain day on which he should present himself to your view to defend himself from the objected crime. And when at the appointed term he had come into your presence, the said bishops of Auxerre and of Nevers being present, and many experts in both law, since no definite accuser at all appeared against him, you, by your office, caused witnesses both for him and against him to be received and diligently examined, and the attestations also to be published.

Quumque postmodum non ad concessum ei diem tuo se conspectui praesentasset, quum facultatem ei liberam indulsisses in testes ac eorum dicta dicendi ac proponendi suas in medium rationes, quibusdam propositis probationibus et allegationibus tandem renuncians, sententiam postulavit. Tu vero cum venerabilibus fratribus nostris Trecensi ac dictis Altissiodorensi et Nivernensi episcopis secedens in unum, inspectis attestationibus diligenter, et adhibito plurium consilio sapientum, quia crimen contra eum liquido probatum non erat, ipsum non duxisti de haeresi condemnandum. Verum quoniam ex dictis testium multa erat praeumptio contra eum, utpote quum esset manifeste probatum, eum familiaritatem haereticorum non solum habuisse, sed etiam captasse scienter, quum publica etiam laboraret infamia, et tantum suscitatum esset scandalum contra ipsum, quod non posset canonica purgatione deleri, nec ipsum absolvere, nec purgationem, quam obtulerat ab initio et tunc etiam offerebat, recipere voluisti, sed ipsum cum literis tuis ad sedem duxisti apostolicam destinandum, intelligens, quod ex concessa nobis plenitudine potestatis citra poenam canonicam dispensare possimus, et ultra eam rigorem severitatis augere.

And when afterward he had not presented himself to your view on the day granted to him, although you had indulged to him free faculty of speaking about the witnesses and their sayings and of proposing his reasons openly, with certain proofs and allegations having been put forward, at length renouncing, he requested sentence. But you, withdrawing together with our venerable brothers, the bishop of Troyes and the aforesaid bishops of Auxerre and Nevers, in one, the attestations having been carefully inspected, and the counsel of many wise men employed, because the crime against him had not been clearly (liquidly) proven, did not judge him to be condemned for heresy. Yet since from the sayings of the witnesses there was much presumption against him—namely, since it was manifestly proven that he had not only had familiarity with heretics, but had even knowingly courted it—since he also labored under public infamy, and so great a scandal had been stirred up against him that it could not be erased by canonical purgation, you were willing neither to absolve him nor to receive the purgation which he had offered from the beginning and even then was offering, but resolved to have him sent with your letters to the Apostolic See for disposition, understanding that, from the plenitude of power granted to us, we are able to dispense short of the canonical penalty, and beyond it to augment the rigor of severity.

Ceterum ei postmodum in nostra praesentia constituto communem audientiam in consistorio nostro concessimus, ubi se multipliciter nisus est excusare, illud praesertim allegans, quod, quum non apparente accusatore legitimo purgationem offerret, testes contra eum non fuerant aliquatenus admittendi.] Licet ergo ecclesiastica constitutio tales ab officio tantum usque ad purgationem canonicam doceat suspendendos, quia tamen eum etiam a beneficio propter immanitatem criminis suspendisti, nolumus improbare; nec illud etiam improbamus, quod, licet contra eum nullus accusator legitimus appareret, ex officio tuo tamen, fama publica deferente, voluisti plenius inquirere veritatem. Attendentes autem vulgatam infamiam, grave scandalum, et vehementem suspicionem ex testium dictis obortam, quae contra eundem decanum facere videbantur, quum propter eorum quodlibet ei esset purgatio indicenda, et servantes iustitiam et mollientes, rigorem, de consilio fratrum nostrorum, archiepiscoporum [et] episcoporum apud sedem apostolicam exsistentium, purgationem ei quartae decimae manus sui ordinis duximus indicendam. Ipsum igitur ad te cum literis apostolicis remittentes, ut ibi purgetur, ubi noscitur infamatus, fraternitati tuae per apostolica scripta mandamus, quatenus, accitis tecum dicto Nivernensi et venerabili fratre nostro Parisiensi episcopis, indictam ei a nobis purgationem accipias, ita tamen, ut, qui ad eius purgationem processerint comprobandam, sint fide catholici et vita probati, qui conversationem et vitam ipsius non tam moderno tempore noverint quam transacto; purgatione vero recepta beneficium ei restituere non postponas, ne cogatur in cleri opprobrium mendicare. In poenam autem familiaritatis illius, quam cum haereticis scienter habuisse dignoscitur, eum ab officio volumus manere suspensum, donec scandalum sopiatur, ita tamen, ut publice familiaritatem haereticorum abiuret.

Moreover, when he was afterwards set in our presence, we granted him a common audience in our consistory, where he strove in many ways to excuse himself, alleging especially this: that, since no lawful accuser appeared, when he offered purgation, witnesses against him ought in no way to have been admitted.] Therefore, although the ecclesiastical constitution teaches that such persons are to be suspended from office only until canonical purgation, yet, because you also suspended him from benefice on account of the immensity of the crime, we are not willing to disapprove; nor do we disapprove this either: that, although no lawful accuser appeared against him, yet by your office, the public report bringing it, you wished more fully to inquire into the truth. But considering the widespread infamy, the grave scandal, and the vehement suspicion arising from the statements of the witnesses, which seemed to make against the same dean, since on account of any one of these a purgation ought to be enjoined upon him, and preserving justice and softening rigor, by the counsel of our brothers, the archbishops[and]bishops existing at the apostolic see, we judged that purgation of the fourteenth hand of his order should be enjoined upon him. Therefore sending him back to you with apostolic letters, that he may be purged there where he is known to have been defamed, we command to your fraternity through apostolic writings that, having called to you the said bishop of Nevers and our venerable brother the bishop of Paris, you receive the purgation enjoined upon him by us, provided, however, that those who shall proceed to approve his purgation be of Catholic faith and proven life, who know his manner of life and conduct not so much in the present time as in the past; but when the purgation has been received, do not postpone to restore to him his benefice, lest he be compelled, to the reproach of the clergy, to beg. Moreover, as a penalty for that familiarity which he is recognized to have had knowingly with heretics, we will that he remain suspended from office until the scandal is soothed, provided, however, that he publicly abjure the familiarity of heretics.

Praecipias insuper ei districte, ut in praedicta et aliis villis circumpositis profiteatur et praedicet fidem catholicam, ac confundat et detestetur haereticam pravitatem, sic deinceps vitam suam bonis adornans operibus, ut infamia convertatur in bonam famam, et omne scandalum et suspicio de catholicorum mentibus deleatur. Quodsi forsan in purgatione defecerit, eum ecclesiasticae disciplinae mucrone percellas, et ab officio et beneficio depositum ad agendam poenitentiam in arctum monasterium detrudere non omittas. [Dat.

You shall furthermore strictly enjoin him to profess and preach the catholic faith in the aforesaid and the other surrounding towns, and to confound and detest heretical depravity, so adorning his life henceforth with good works that infamy may be converted into good repute, and every scandal and suspicion be erased from the minds of Catholics. But if perchance he should fail in the purgation, you shall strike him with the edge of ecclesiastical discipline, and, deposed from office and benefice, you shall not omit to thrust him into a strict monastery to do penance. [Given.

Lat. Non. Maii.

At the Lateran, on the Nones of May.

1199.]

CAP. XI. Breve est, nec potest aliter summarI. Idem Abbati sancti Dionysii et Presbytero S. MartinI.

CHAPTER 11. It is brief, and it cannot be summarized otherwise. The same to the Abbot of Saint Dionysius and to the Presbyter of St. Martin.

Quum dilectus (Et infra:) Illud autem vos attendere volumus et mandamus, ut tales ad purgationem huiusmodi admittantur personae, quae vicinae sint et honestae. [Quod si non omnes etc. Dat.

When the beloved (And below:) But we wish and we command you to attend to this, that such persons be admitted to the purgation of this kind, who are neighboring and honest. [But if not all, etc. Given.

Lat. IX. Kal. Apr.

Lateran, 24 March.

1202.]

CAP. XII. Si infamia ortum non habet ex probabilibus coniecturis, non est de necessitate indicenda purgatio; potest tamen indici ad instantiam purgandI.

CHAPTER 12. If infamy does not have its origin from probable conjectures, purgation is not of necessity to be enjoined; nevertheless it can be enjoined at the instance of the one to be purged.

Idem.

The same.

Quum in iuventute sua (Et infra: [cf. c. 15.de praesumpt. II.23.]) Quia vero pater filium, quem diligit, corripit, nos Quinqueecclesiensi episcpo per literas nostras ad maiorem cautelam iniunximus, ut ab illius familiaritate cessandoapud Deum et homines taliter se haberet, quod sinistra de ipso suspicio non possit haberi. Sed inimicus homo, rescriptum literarum illarum surripiens, apud praedictum regem et regni magnates ipsum nequiter publicavit, ut sic idem episcopus deberet amplius infamari, quum videretur esse nobis incredibilis et suspectus. Unde nos, tantam aemulorum nequitiam attendentes, licet pulsati fuerimus multoties contra eum, nunquam tamen adversus ipsum potuimus commoveri, scientes, quod dictum unius facile sequitur multitudo.

When in his youth (And below: [cf. c. 15.on presumption, 2. 23.]) But indeed, since a father chastises the son whom he loves, we enjoined by our letters upon the bishop of Quinqueecclesia, for greater caution, that by withdrawing from his familiarity he should comport himselfbefore God and men in such a way that no sinister suspicion could be had about him. But the enemy man, snatching away the copy of those letters, wickedly published it before the aforesaid king and the magnates of the realm, so that in this way the same bishop ought to be further defamed, since he would seem to us to be untrustworthy and suspect. Wherefore we, considering so great a wickedness of rivals, although we were many times assailed against him, nevertheless could never be moved against him, knowing that the saying of one is easily followed by the multitude.

Ubi vero idem episcopus ad Strigoniensem metropolim exstitit postulatus, quidam, qui super ipsa postulatione adversabantur eidem, ut promotionem ipsius facilius impedirent, illius criminationis carbones reaccendere sunt moliti. Unde quidam procurator ipsius, in nostra praesentia constitutus, de consilio quorundam amicorum suorum, qui super hoc bonum quidem zelum habebant, sed non secundum scientiam, coepit a nobis in praesentia fratrum nostrorum cum instantia postulare, quatenus eidem episcopo purgationem canonicam faceremus indici, ut suam innocentiam demonstraret. Nos autem, postulationem huiusmodi minus providam, immo nimis improvidam reputantes, procuratorem ipsum ab ea saepe voluimus revocare, tum quia saepe fatus episcopus non videbatur apud bonos et graves de illo crimine infamatus, quum coepiscopi sui, super hoc ex mandato apostolico requisiti, laudabile testimonium de ipso nobis curaverint perhibere, tum quia talis infamatio videbatur ab inimicis et aemulis processisse, sicut superius est expressum.

Where indeed the same bishop was put forward by postulation to the Strigonian metropolis, certain men who were opposing him concerning that very postulation, that they might more easily impede his promotion, tried to rekindle the coals of that crimination. Whence a certain procurator of his, having been set in our presence, on the counsel of certain of his friends, who in this matter had a good indeed zeal, but not according to knowledge, began by us in the presence of our brothers to demand with urgency that we should have a canonical purgation indicted to the same bishop, that he might demonstrate his innocence. But we, accounting a postulation of this sort less provident, nay, excessively improvident, often wished to recall that procurator from it, both because the oft-mentioned bishop did not seem among good and grave men to have been defamed of that crime, since his co-bishops, being required on this by apostolic mandate, took care to bear laudable testimony about him to us, and because such infamation seemed to have proceeded from enemies and emulators, as is expressed above.

Unde quum ante acta vita eius commendabilis appareret, et huiusmodi facinus incredibile videretur: non credebamus, ei purgationem aliquam amodo indicendam. Ceterum, quia procuratur instabat, compulsi fuimus, non iuris necessitate, sed importunitate petentis, ut per vos ei purgationem canonicam cum duobus [episcopis et tribus] abbatibus mandaremus indici, quamvis eidem procuratori fuerimus protestati, quod ex alia quoque causa talis petitio minus provide tunc fiebat, quia videlicet Strigoniensis ecclesiae suffraganei vix eo tempore purgarent eundem, qui in facto postulationis contradicebant eidem, et suffraganei Colocensis ecclesiae ipsum minime tunc purgarent, quia inter eum et Colocensem archiepiscopum de Strigoniensi metropoli contentio vertebatur. Unde, quum non sint alii pontifices in Hungaria, merito videbatur, quod per episcopos regni sui non posset in illo articulo se purgare. [Propterea etc.

Whence, since his life lived heretofore appeared commendable, and such a crime seemed incredible: we did not believe that any purgation from now on was to be enjoined upon him. Furthermore, because the procurator was pressing, we were compelled, not by necessity of law, but by the importunity of the petitioner, that through you we should order canonical purgation to be enjoined upon him with two [bishops and three] abbots, although we had protested to the same procurator that also for another reason such a petition was then being made less providently, because namely the suffragans of the Strigonian church would scarcely at that time purge the same man, who in the matter of the postulation were opposing him, and the suffragans of the Colocensian church would by no means then purge him, because between him and the archbishop of Colocensis about the Strigonian metropolis a contention was afoot. Whence, since there are no other pontiffs in Hungary, it seemed with merit that he could not in that juncture purge himself through the bishops of his realm. [For that reason etc.

Dat. Ferentini Non. Iul.

Given at Ferentino, on the Nones of July.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XIII. Compurgator iurat de credulitate.

CHAPTER 13. Compurgator swears as to belief.

Idem Tyronensi Archiepiscopo.

The same to the Archbishop of Tyre.

De testibus (Et infra: [cf. c.29.de test. II.20.]) Illi vero, qui ad purgandam alicuius infamiam inducuntur, id solum tenentur iuramento firmare, quod veritatem credunt eumiuramento dicere, qui purgatur. [Dat.

On witnesses (And below: [cf. ch.29.on witnesses 2.20.]) Those indeed who are brought in to purge someone’s infamy are bound by oath to affirm only this: that they believe that he who is being purged is speaking the truth underoath. [Dat.

Lat. IV. Non. Ian. 1199.]

Lateran, January 2. 1199.]

CAP. XIV. Infamatas super defectu natalium non debet promoveri, nisi prius se purget.

CHAPTER 14. One defamed on account of a defect of birth ought not to be promoted, unless first they purge themselves.

Idem Florentino Episcopo.

The same, to Bishop Florentinus.

Accedens adi praesentiam nostram dilectus filius T. diaconus, parochianus tuus, humili nobis insinuatione monstravit, quod, quum a suis aemulis diceretur, quod esset filius sacerdotis, tu eum nec promovere ad presbyteratus ordinem voluisti, nec permisisti ab alio promoveri, quamquam vel id vel aliud probatum non fuerit contra ipsum. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus, si diaconus ipse publice fuerit huiusmodi nota respersus, et de ipsa tibi legitime constare non poterit, purgatione ab ipso recepta, dummodo aliud canonicum non obsistat, ipsum non differas propter hoc ad sacerdotis officium promovere, quia, etsi non sit nota delicti, est tamen nota defectus impedientis ad sacros ordines promovendum. [Dat. Rom.

Approaching into our presence, the beloved son T., a deacon, your parishioner, showed to us with humble insinuation that, since it was being said by his emulous rivals that he was the son of a priest, you neither wished to promote him to the order of the presbyterate nor permitted him to be promoted by another, although neither this nor anything else had been proven against him. Wherefore we mandate to your fraternity through apostolic writings that, inasmuch as, if the deacon himself shall have been publicly of this sort bespattered with a mark, and it cannot be lawfully established to you concerning the same, after a purgation has been received from him, provided that no other canonical matter stands in the way, you should not defer on this account to promote him to the office of priest; because, even if it is not a mark of delinquency, yet it is a mark of defect impeding promotion to sacred orders. [Dat. Rom.

ap. S. Petr. VIII. Febr.

at St. Peter's 8 Feb.

Ao. IX. 1207.]

Year 9. 1207.]

CAP. XV. Super notorio crimine non est indicenda purgatio, et, pendente causa super criminibus coram Papae delegato, purgatio ab ordinario super eis recepta non tenet.

CHAPTER 15. On a notorious crime a purgation is not to be enjoined, and, with the cause pending concerning the crimes before the delegate of the Pope, a purgation received by the ordinary concerning them does not hold.

Idem Abbati Eugen. et Scholastico MutinensI. Quum dilectis filiis H. presbytero et G. procuratori O. clerici constitutis in praesentia nostra dilectum filium T. subdiaconum et capellanum nostrum concesserimus auditorem, idem procurator proposuit coram eo, quod, quum dictus presbyter super incestus crimine fuisset publice infamatus, bonae memoriae Constantiensis episcopus, ordinarius iudex, ei purgationem indixit; qui, quum se purgare nequivisset, ab ipso fuit in plena synodo suis ecclesiis sententialiter destitutus, quas ipse nihilominus detinuit aliquamdiu per violentiam occupatas.

The same to Abbot Eugenius and to the Scholasticus of Modena. When, to our beloved sons H., presbyter, and G., procurator of O., a cleric, being in our presence our beloved son T., subdeacon and our chaplain, we granted as auditor, the same procurator alleged before him that, since the said presbyter had been publicly defamed on the crime of incest, the bishop of Constance, of good memory, the ordinary judge, imposed a purgation upon him; who, since he was unable to purge himself, by him was, in a full synod, by sentence deprived of his churches, which nevertheless he himself detained for some time, having occupied them by violence.

Quumque postmodum idem presbyter cuiusdam consanguinei sui uxorem adductam in domo publice detineret, ad petitionem H., plebani de Heniso, et quorundam aliorum clericorum Constantiensis dioecesis iudicibus nostras dicimus sub hac forma literas destinasse, ut videlicet, si dictus presbyter super crimine adulterii et incestus coram ipsis se purgare non posset, ipsum poena debita castigarent. Qui, iuxta mandati nostri tenorem in negotio procedentes, quum constitisset eisdem, quod idem presbyter pro eo, quod in purgatione defecerat, ab episcopo memorato fuerat in synodo condemnatus, ipsum, utpote contumacem, praedictis ecclesiis per sententiam privaverunt, maxime quum de incestus et adulterii crimine, tanquam de notorio, manifeste liqueret eisdem, dilecto filio abbati sancti Galli, ad quem illarum ecclesiarum donatio pertinebat, potestatem liberam concedentes, ecclesias illas personis aliis conferendi, qui eas postea supra dicto O. clerico assignavit. [Verum idem presbyter ad sedem apostolicam veniens, et falso se asserens praetermisso iuris ordine spoliatum, ad abbatem de domo S. Petri et suos coniudices alteri parti omnino suspectos nostras literas reportavit.

And when afterwards the same priest was publicly detaining in the house the wife of a certain consanguine brought into the house, at the petition of H., the plebanus of Heniso, and of certain other clerics of the diocese of Constance, we say that to the judges we sent our letters under this form, to wit namely, that, if the said priest could not purge himself before them on the crime of adultery and incest, they should chastise him with the due penalty. Who, proceeding according to the tenor of our mandate in the business, when it had been established to them that the same priest, because he had failed in purgation, had been condemned by the aforesaid bishop in synod, deprived him, as contumacious, by sentence of the aforesaid churches, especially since concerning the crime of incest and adultery, as of a notorious one, it was manifestly clear to them, granting to the beloved son the abbot of Saint Gall, to whom the grant of those churches pertained, free power of conferring those churches upon other persons, who afterwards assigned them to the above-said cleric O. [In truth the same priest, coming to the apostolic see, and falsely asserting himself, with the order of law omitted, to have been despoiled, brought back our letters to the abbot of the house of St. Peter and his co-judges, entirely suspected by the other party.

Qui eidem O. literarum ipsarum copia denegata et probationem ipsius super literarum falsitate admittere recusantes, iuris ordine praetermisso post appellationem ad nos legitime interpositam restitutionis sententiam pro eodem presbytero protulerunt, quod se loco et tempore probaturum per legitimos testes proponebat.] Dictus vero presbyter inter cetera ex adverso respondit, quod, [licet super praemissis criminibus ab inimicis fuisset aemulis infamatus et a Constantiensi capitulo propter hoc eidem indicta purgatio, ipsam tamen nullus recipere voluit, licet eam paratus fuerit infra praefixum sibi terminum exhibere, adiiciens, quod] processus iudicum praedictorum debebat merito retractari, quum lite non contestata et post appellationem ad nos interpositam procedere praesumpserint contra eum. [Praeterea dictus presbyter proposuit conquerendo, quod, quum a praedicto O. et complicibus suis praedictis ecclesiis fuisset per violentiam spoliatus, et ad supradictum abbatem de domo sancti Petri ac coniudices suos primo, et secundo ad electum Constantiensem restitutionis literis impetratis, per utrosque restitutionis meruerit beneficium obtinere, idem O. eum non est veritus saepius spoliare. Unde quum propter hoc ipse cum complicibus suis excommunicationis sententia innodatus in sua contumacia perduraret, praedicto electo et coniudicibus suis dedimus in praeceptis, ut auctoritate nostra suffulti districtius inhiberent, ne in locis, in quibus iidem excommunicati praesentes exsisterent, divina officia dicerentur et eosdem tamdiu appellatione cessante suspenderent a divinis, donec saepedicto presbytero de damnis et iniuriis irrogatis satisfacerent competenter, vel responsuri de tanto contemptu nostro se conspectui praesentarent.

Who, a copy of those letters having been denied to that same O. and refusing to admit his proof concerning the falsity of the letters, with the order of law skipped, after an appeal to us had been legitimately interposed, pronounced a sentence of restitution for that same presbyter, which he declared he would prove in place and time through lawful witnesses.] But the said presbyter, among other things, responded from the opposing side, that, [although concerning the aforesaid crimes he had been defamed by jealous enemies and by the Constance chapter for this a purgation had been imposed upon him, yet no one wished to accept it, although he had been prepared to perform it within the term fixed for him, adding that] the process of the aforesaid judges ought deservedly to be retracted, since, with the suit not contested and after an appeal to us had been interposed, they presumed to proceed against him. [Furthermore the said presbyter set forth in complaint that, since by the aforesaid O. and his accomplices he had been by violence despoiled of the aforesaid churches, and, having obtained letters of restitution first to the above-mentioned abbot of the house of Saint Peter and his co-judges, and a second time to the bishop-elect of Constance, he had deserved to obtain through both the benefit of restitution, that same O. did not fear to despoil him repeatedly. Wherefore, since on that account he together with his accomplices, tied up by a sentence of excommunication, persisted in his contumacy, we gave in precept to the aforesaid elect and his co-judges that, supported by our authority, they should more strictly forbid that in the places in which the same excommunicates were present the divine offices be said, and that, the appeal ceasing, they should suspend those same men from the divine things until they should competently satisfy the oft-mentioned presbyter for the damages and injuries inflicted, or, being about to answer for so great a contempt of us, they present themselves to our sight.

Sed ipsi ad appellationis diffugium convolantes, contra prohibitionem ipsorum iudicum divina celebrant interdicti, nec ad nostram praesentiam responsalem transmittere curaverunt.] Adiiciens quod ad abolendam omnem infamiam purgationem indictam ab electo Constantiensi curaverit exhibere, saepe dicti tamen aemuli eum non desinunt infamare. Unde nobis humiliter supplicavit, ut ab illorum petitionibus absolutum, faceremus ipsum praedictarum ecclesiarum pacifica possessione gaudere, [illos legitime punientes, qui excommunicati et interdicti divina praesumpserunt officia celebrare. Ad haec procurator adiecit, quod dicta purgatio fuit ab electo recepta absente parte altera et penitus ignorante, quod etiam se asseruit probaturum.] His igitur et aliis, quae fuerunt coram capellano praedicto proposita, plenius intellectis licet literae illae, quae ad praedictos iudices impetratae dicuntur, vel ipsarum transscriptum ostensum non fuerit coram nobis, quia tamen ex tenore relationis ipsorum, quam dictus procurator exhibuit, ac si literae ipsae ostensae fuissent, nobis constitit evidenter, iudices ipsos praetermisso iuris ordine processisse: tam processum eorum, quam concessionem ecclesiarum a praedicto abbate de mandato ipsorum factam, auctoritate apostolica retractamus, praesertim quum relationis ipsius series repugnantia contineat et adversa.

But they, rushing to the refuge of an appellation, celebrate the divine offices while under interdict against the prohibition of those judges, nor did they take care to transmit a responsal to our presence.] Adding that, to abolish all infamy, he took care to exhibit the purgation decreed by the elect of Constance, yet the often-mentioned rivals do not cease to defame him. Wherefore he humbly supplicated us that, being absolved from their petitions, we might cause him to enjoy the peaceful possession of the aforesaid churches, [by lawfully punishing those who, excommunicated and under interdict, presumed to celebrate the divine offices. To these things the proctor added that the said purgation was received by the elect with the other party absent and wholly ignorant, which he also asserted he would prove.] Therefore, these things and others, which were set forth before the aforesaid chaplain, having been more fully understood—although those letters, which are said to have been obtained to the aforesaid judges, or a transcript of them, had not been shown before us—yet from the tenor of their relation, which the said proctor produced, as if the letters themselves had been shown, it was evident to us that the judges themselves had proceeded with the order of law pretermitted: both their process and the concession of the churches made by the aforesaid abbot by their mandate we retract by apostolic authority, especially since the series of that relation contains things repugnant and adverse.

Dicitur enim, quod crimen eiusdem presbyteri usque adeo publicum fuerat et notorium, quod nullus inficiationi locus penitus exsistebat, utpote cuius universae viciniae populus testis erat, et tamen ibidem praemittitur, quod eidem presbytero terminum peremptorium praefixerunt, in quo, si posset, super infamia praedictorum criminum canonice se purgaret; quum nimirum, si crimen notorium exsistebat, non erat utique illi indicenda purgatio, sed in eum condemnationis sententia promulganda. [Restitutionis quoque sententiam pro eodem presbytero a diversis iudicibus latam duximus approbandam, praesentium vobis auctoritate mandantes, quatenus eundem presbyterum in corporalem possessionem praedictarum ecclesiarum sublato cuiuslibet contradictionis et appellationis obstaculo inducatis et defendatis inductum; contradictores, si qui fuerint, per censuram ecclesiasticam appellatione postposita compescentes, et facientes eidem presbytero tam te fructibus medio tempore perceptis ex ecclesiis memoratis, quam de damnis et iniuriis irrogatis satisfieri competenter. Facta vero restitutione plenaria, si legitimus apparuerit contradictor, qui possit et velit legitime comprobare, quod idem presbyter, pro eo, quod in legitime indicta sibi purgatione defecit, condemnatus fuit a praedicto episcopo et saepedictis ecclesiis spoliatus, vos eidem super ecclesiis ipsis perpetuum silentium imponatis, facientes eisdem, per eos ad quos pertinet, de personis idoneis canonice provideri.] Si vero nullus apparuerit legitimus accusator, et ipsum inveneritis apud bonos et graves super praedictis criminibus vel ipsorum altero infamatum, purgationem ei canonicam indicatis, non obstante, quod coram praedicto electo dicitur se purgasse; quum, iudicio pendente coram iudicibus delegatis, non debuerit ordinarius purgationem indicere infamato.

For it is said that the crime of that same presbyter had been so public and notorious that no place at all existed for denial, since the people of the whole neighborhood was witness of it, and yet in the same place it is premised that they fixed for that same presbyter a peremptory term, within which, if he could, he should canonically purge himself concerning the infamy of the aforesaid crimes; since indeed, if the crime was notorious, there was to be sure no purgation to be enjoined upon him, but a sentence of condemnation to be promulgated against him. [We have judged the sentence of restitution also, delivered by diverse judges for the same presbyter, to be approved, by the authority of these presents mandating to you, that you induct that same presbyter into the corporal possession of the aforesaid churches, the obstacle of any contradiction and appeal removed, and defend him so inducted; restraining contradictors, if there shall be any, by ecclesiastical censure, appeal set aside, and causing competent satisfaction to be made to that same presbyter both for the fruits perceived in the meantime from the aforementioned churches and for the damages and injuries inflicted. But once full restitution has been made, if there shall appear a legitimate contradictor, who can and is willing legitimately to prove that that same presbyter, because he failed in the purgation legitimately enjoined on him, was condemned by the aforesaid bishop and despoiled of the oft-said churches, you impose perpetual silence upon him concerning the churches themselves, causing canonical provision to be made for them, through those to whom it pertains, of suitable persons.] But if no legitimate accuser shall have appeared, and you find him to be defamed among good and grave men concerning the aforesaid crimes or either of them, you are to enjoin canonical purgation upon him, notwithstanding that he is said to have purged himself before the aforesaid elect; since, with the suit pending before the delegated judges, the ordinary ought not to have enjoined purgation upon one defamed.

[In qua purgatione etc. Dat. Rom.

[In which purgation, etc. Given at Rome.]

ap. S. Petr. IV. Id. Ian. Ao. X. 1208.]

at St. Peter’s, on January 10, in the 10th year. 1208.]

CAP. XVI. Non sufficit praelato, de criminibus infamato, iurare, quum se purgat, quod sit immunis ab illis criminibus; sed iurare debet, quod post suam promotionem illa crimina non commisit.

CHAPTER 16. It does not suffice for a prelate, defamed on account of crimes, to swear, when he purges himself, that he is immune from those crimes; but he ought to swear that after his promotion he has not committed those crimes.

Idem.

The same.

Accepimus literas, quibus nobis intimare curastis, quod apostolico mandato super indicenda purgatione venerabili fratri nostro archiepiscopo Bisuntino recepto, ipsum citastis ut decuit; qui ad diem praefixum comparuit coram vobis, iuramentum purgationis offerens sub hac forma, videlicet, quod immunis erat ab illis criminibus, super quibus se purgare debebat. [Quumque vos diceretis, hanc non esse formam canonicam, et super hoc fuisset aliquamdiu disputatum, ipse tandem ad nos vocem appellationis emisit, cui de prudentum virorum consilio detulistis.] Ipse vero ad praesentium nostram accedens humiliter supplicavit, ut saltem super purgatione incontinentiae dignaremur temperare rigorem, quia non deberet asserere, quod a nativitate sua nunquam passus fuerit lapsum carnis. Porro, quum ab eo non credatur exactum fuisse huiusmodi iuramentum, potius forte praesumimus, quod alia de causa volebat sub praescripta forma iurare, videlicet, quod immunis erat ab illis criminibus, de quibus fuerat infamatus, tanquam, dimissis per poenitentiam, iam esset immunis ab illis.

We received letters, by which you took care to intimate to us that, upon the apostolic mandate concerning the purgation to be enjoined to our venerable brother, the archbishop of Besançon, having been received, you cited him as was fitting; who on the appointed day appeared before you, offering the oath of purgation under this form, namely, that he was immune from those crimes over which he had to purge himself. [And when you said that this was not the canonical form, and this had been disputed for some time, he at length issued to us the voice of appeal, to which you deferred by the counsel of prudent men.] He himself, however, coming into our presence, humbly supplicated that at least concerning the purgation of incontinence we would deign to temper the rigor, because he ought not to assert that from his nativity he had never suffered a lapse of the flesh. Moreover, since it is not believed that such an oath was exacted from him, we rather perhaps presume that for another cause he wished to swear under the aforesaid form, namely, that he was immune from those crimes of which he had been infamed, as though, with them dismissed by penance, he were now immune from them.

Sed hoc iurare non parvae temeritatis exsisteret, quum beatus Iob dicat: "Etiamsi simplex fuero, hoc ipsum ignorat anima mea," [et Salomon: "Quis potest dicere, mundum est cor meum et purus sum a peccato?" Unde Psalmista dicebat: "Delicta quis intelligit, ab occultis munda me, Domine," Apostolo attestante: "Nihil mihi conscius sum, non tamen in hoc iustificatus sum."] Ideoque praescriptam purgationis formam, secundum quam idem archiepiscopus obtulit se purgare, reprobamus, utpote indiscretam, temerariam et ineptam, iniungentes eidem, ut, si voluerit et potuerit secundum hanc formam se purgare, secundum sanum intellectum, quem ei duximus exprimendum, videlicet quod illa crimina graviora, id est simoniam, venditionem iustitiae atque incontinentiam, de quibus infamatus exsistit, iuret se minime commisisse, postquam ad archiepiscopalem promotus est dignitatem; et compurgatores sic iurent, quod credunt, eum verum iurasse. Quo facto, vos illum dimittatis in pace. Alioquin etc.

But to swear this would be no small temerity, since blessed Job says: "Even if I shall have been simple, my soul is ignorant of this very thing," [and Solomon: "Who can say, My heart is clean, and I am pure from sin?" Whence the Psalmist used to say: "Who understands offenses? From hidden things cleanse me, O Lord," the Apostle attesting: "I am conscious to myself of nothing, yet not in this am I justified."] And therefore we reprobate the aforesaid form of purgation, according to which the same archbishop offered to purge himself, as being indiscreet, rash, and inept, enjoining upon him that, if he is willing and able to purge himself according to this form, it be according to the sound understanding which we have deemed fit to express to him, namely, that those more grievous crimes—that is, simony, the sale of justice, and incontinence—of which he is infamous, he swear that he has by no means committed after he was promoted to the archiepiscopal dignity; and let the compurgators so swear that they believe he has sworn truly. Which having been done, you are to dismiss him in peace. Otherwise, etc.

[Dat. Lat. IV. Non.

[Given at the Lateran, on the 4th day before the Nones.

Ian. Pont. nostr.

Jan. of our pontificate.

Ao. XVI. 1214.]

Year 16. 1214.]

TITULUS XXXV. DE PURGATIONE VULGARI.

TITLE 35. ON PURGATION BY ORDEAL.

CAP. I. Duella et aliae purgationes vulgares prohibitae sunt, quia per eos multoties condemnatur absolvendus, et Deus tentari videtur. H. d. totus titulus.

CHAPTER 1. Duels and other vulgar purgations are prohibited, because by them the man to be absolved is many times condemned, and God seems to be tempted. This is the whole title.

Coelestinus III. Cura suscepti regiminis nos inducit, ut fratrum nostrorum debeamus consultationibus respondere, et ab eis, quantum humana permittit fragilitas, dubitationis scrupulum amputare. Inde est, quod, Quum tua fraternitas duxerit sedem apostolicam consulendam, utrum super ecclesiarum possessionibus duella debeant sustineri, tuae duximus sollicitudini respondendum, quod in eo casu, vel in aliis etiam hoc non debes aliquatenus tolerare.

Celestine 3. The care of the governance undertaken leads us to respond to the consultations of our brothers, and, from them, so far as human fragility permits, to cut off the scruple of doubt. Hence it is that, when your fraternity has judged that the Apostolic See should be consulted, whether duels ought to be sustained over the possessions of churches, we have deemed it necessary to respond to your solicitude, that in this case, and in others as well, you ought by no means to tolerate this.

[Dat. Rom. ap. S. Petr.]

[Given at Rome, at St. Peter’s.]

CAP. II. Summatum est supr. cap.

CHAPTER 2. It has been summarized above, in the chapter.

proximo.

next.

Innocentius III. Priori S. Sergii SpoletanI. Significantibus V. laico et fratribus eius ad nostram noveris audientiam pervenisse, quod, quum quidam eos super furti crimine accusaret, cum eo praeter terrae consuetudinem coacti sunt inire duellum, in quo, aliis peccatis suis praepedientibus, ceciderunt, propter quod post appellationem ad nos interpositam per consules Spoletanos bonis fuerunt propriis spoliati.

Innocent III. To the Prior of St. Sergius of Spoleto. V., a layman, and his brothers making it known, you should know that it has come to our hearing that, when a certain person was accusing them on the charge of theft, they were compelled to enter a duel with him contrary to the consuetude of the land, in which, their other sins hindering them, they fell; wherefore, after an appellation to us had been interposed, they were despoiled of their own goods by the consuls of Spoleto.

Nunc vero furtum apud alios est inventum, et, quod ipsi fuerint innocentes, est faciente Domino revelatum. Unde consulibus ipsis dedimus in mandatis, ut ablata [eis] restituant universa. Ideoque discretioni tuae per apostolica scripta mandamus, quatenus si ipsi mandatum nostrum neglexerint adimplere, tu partibus convocatis et auditis hinc inde propositis quod iustum fuerit appellatione remota decerneres, faciens quod decreveris per censuram ecclesiam firmiter observari etc. [Dat.

Now indeed the theft has been discovered among others, and that they themselves were innocent has been revealed, the Lord bringing it to light. Wherefore we have given command to the consuls themselves that they restore all the things taken away [to them]. Therefore we command to your discretion through apostolic writings that, if they have neglected to fulfill our mandate, you, the parties having been convened and the matters set forth on this side and that having been heard, should decide, appeal set aside, what shall be just, causing what you shall have decreed to be firmly observed by ecclesiastical censure, etc. [Given.

Lat. XI. Kal. Apr. 1203.]

Lateran, March 22. 1203.]

CAP. III. Summatum est supra cap.

CHAPTER 3. It has been summed up above in the chapter.

I. Honorius III. Dilecti filii noviter in Livonia baptizati gravem ad nos querimoniam destinarunt, quod fratres Templariorumordinem in Livonia profitentes, et alii quidam advocati et iudices, qui temporalem in eis potestatem exercent, si quando de aliquo alio crimine infamantur, eos ferri candentis iudicium subire compellunt, quibus, si qua exinde sequatur adustio, civilem poenam infligunt, qua re conversis et convertendis scandalum incutiunt et terrorem. Quum igitur huiusmodi iudicium secundum legitimas et canonicas sanctiones sit penitus interdictum, utpote, in quo Deus tentari videtur: mandamus, quatenus dictos fratres et alios, ut ab huiusmodi conversorum gravamine omnino desistant, monitione praemissa per censuram ecclesiasticam appellatione remota compellas.

1. Honorius 3. The beloved sons newly baptized in Livonia have sent to us a grave complaint, that the brothers of the Templars,professing the order in Livonia, and certain others, advocates and judges, who exercise temporal power over them, whenever they are accused of any other crime, compel them to undergo the judgment of red-hot iron, and upon those for whom any burning follows therefrom they inflict a civil penalty, whereby they instill scandal and terror into the converted and those being converted. Since therefore such a judgment, according to lawful and canonical sanctions, is utterly interdicted, as one in which God seems to be tempted: we command that you compel the said brothers and others, the monition having been given beforehand, by ecclesiastical censure with appeal removed, to desist altogether from such a burden upon the converts.

TITULUS XXXVI. DE INIURIIS ET DAMNO DATO.

TITLE 36. ON INJURIES AND DAMAGE INFLICTED.

CAP. I. Propter eius brevitatem non summatur.

CHAPTER 1. Because of its brevity it is not summarized.

In Exodo.

In Exodus.

Si rixati fuerint homines, et percusserit alter proximum suum lapide vel pugno, et ille mortuus non fuerit, sed iacuerit in lecto, si surrexerit et ambulaverit foris super baculum suum: innocens erit, qui percusserit, ita tamen, ut operas eius et impensas in medicos restituat.

If men have quarreled, and one strikes his neighbor with a stone or with a fist, and he does not die, but has lain in bed, if he rises and walks outside upon his staff: he shall be innocent who struck, yet in such a way that he restores his labor and the expenses for physicians.

CAP. II. Breve est, et ideo non summatur.

CHAPTER 2. It is brief, and therefore it is not summarized.

Ibidem.

In the same place.

Si qui aperuerit cisternam, et foderit, et non operuerit eam, cecideritque bos vel asinus in eam: dominus cisternae reddet pretium iumentorum; quod autem mortuum est, ipsius erit.

If anyone opens a cistern, and has dug it, and does not cover it, and an ox or a donkey falls into it: the owner of the cistern shall render the price of the beasts of burden; but what is dead shall be his.

CAP. III. Breve est, et ideo non summatur.

CHAPTER 3. It is brief, and therefore it is not summed up.

Ibidem.

In the same place.

Si bos alienus bovem alterius vulneraverit, et ille mortuus fuerit, vendent bovem vivum, et divident pretium; cadaver autem mortui inter se dispertient. Si autem sciebat, quod bos cornupeta fuerit ab heri et nudiustertius, et non custodivit eum dominus suus: reddet bovem pro bove, et cadaver integrum accipiet.

If another’s ox has gored the ox of someone else, and that one has died, they shall sell the living ox and divide the price; but the cadaver of the dead one they shall apportion among themselves. But if he knew that the ox was a gorer from yesterday and the day before yesterday, and his owner did not keep him: he shall render ox for ox, and he shall receive the cadaver whole.

CAP. IV. Ibidem.

CHAPTER 4. In the same place.

Si laeserit quispiam agrum vel vineam, et dimiserit iumentum suum, ut depascat aliena: quicquid optimum habuerit in agro suo vel vinea, pro damno aestimationem restituet.

If anyone shall have injured a field or a vineyard, and shall have let loose his beast of burden to graze down another’s: whatever best he shall have in his field or vineyard, he shall restore an estimation for the damage.

CAP. V. Breve est, et non summatur.

CHAPTER 5. It is brief, and it is not summed up.

Ibidem.

In the same place.

Si egressus ignis invenerit spinas, et comprehenderit acer vos frugum sive stantes segetes in agris, reddet damnum qui ignem succenderit.

If a fire gone forth shall have found thorns, and shall have seized heaps of produce or standing crops in the fields, he who has ignited the fire will render the damage.

CAP. VI. Breve est, et quasi idem cum praecedentI. Ex poenitentiali Romano.

CHAPTER 6. It is brief, and almost the same as the preceding. From the Roman Penitential.

Si quis domum vel aream cuiusquam incenderit voluntarie, sublata et incensa omnia restituat, et tres annos poeniteat.

If anyone has voluntarily set fire to someone’s house or yard, let him restore all things taken away and burned, and let him do penance for three years.

CAP. VII. Saecularis potestas, quae clericum bannivit, condemnari debet per iudicem ecclesiasticum secundum aestimationem iniuriae in expensis et damnis.

CHAPTER 7. The secular power, which has outlawed a cleric, ought to be condemned by an ecclesiastical judge according to the estimation of the injury in expenses and damages.

Et hodie adde poenam in Clem. 1. de poenis.

And today add the penalty in Clementines 1, On Penalties.

Honorius III. Episcopo BononiensI. Olim scribentibus nobis venerabili fratri nostro, episcopo Mutinensi, ut, accedens personaliter Florentiam, potestatem, consiliarios et populum civitatis Florentinae moneret efficaciter et induceret ad satisfaciendum de damnis et iniuriis, irrogatis venerabili fratri nostro episcopo et ecclesiis Fesulanis, et, si necesse foret, censura ecclesiastica coarctaret, idem Mutinensis, mandatum nostrum quoad monitionem diligentius exsecutus, datis induciis testes, lite non contestata, recepit.

Honorius 3. To the Bishop of Bologna. Formerly, when we were writing to our venerable brother, the bishop of Modena, that, by going personally to Florence, he should effectively admonish and induce the government, the councillors, and the people of the city of Florence to make satisfaction for the damages and injuries inflicted upon our venerable brother the bishop and the churches of Fiesole, and, if it were necessary, he should constrain by ecclesiastical censure, that same bishop of Modena, having more diligently carried out our mandate regarding the admonition, a respite having been granted, received witnesses, the case not having been joined.

Quare nos, eius processu, quoniam ad receptionem testium lite non contestata processerat, penitus revocato, commune Florentinum, quia banniverat eundem episcopum Fesulanum contra Deum et ecclesiasticam libertatem, propter iniuriam banni, et expensas, et damna tali occasione secuta, taxatione iuramento praemissa, in mille libris usualis monetae praedicto episcopo Fesulano sententialiter duximus condemnandum.

Wherefore we, his process, since he had proceeded to the reception of witnesses with the suit not contested, being wholly revoked, have deemed by sentence that the Florentine commune, because it had banned the same Fesulan bishop against God and ecclesiastical liberty, for the injury of the ban, and the expenses and damages that followed on such an occasion, with an assessment preceded by oath, be condemned in one thousand pounds of the customary coin to the aforesaid bishop Fesulan.

CAP. VIII. Qui iurat statutum super non repetendis damnis, hoc non obstante, expensas repetere poterit.

CHAPTER 8. He who swears the statute concerning not recovering damages, notwithstanding this, will be able to recover expenses.

H. d. vel sic: Statutum super damnis non repetendis ad expensas non extenditur.

Here it is said, or thus: A statute on damages not to be recovered does not extend to expenses.

Gregorius IX. In nostra et fratrum nostrorum praesentia proposuistis, quod olim cives Brixienses pro restaurationibus damnorum illatorum ad invicem, quae propter multas civiles discordias incurrerant, plurimum aggravati, statutum [per venerabilem fratrem nostrum patriarcham Antiochenum, tunc Brixiensem electum] editum, [videlicet] de non petendo vel recipiendo in posterum restaurationes huiusmodi a communi, generaliter approbarunt et firmarunt etiam iuramento. [Nuper vero non sine nostro labore et sollicitudine procurasti, quod super discordia, quae graviter cives ipsos exagitat, consules et consilium praecise ac absolute iurarunt, se mandatis tuis omnibus parituros, quem tamen, nisi per commune Brixiense damna passis saltem in expensis, quas huiusmodi occasione fecerunt, provideri contingat, perfecte sopire non potes quin sustineat recidivum. Super quo apostolicum (postulasti) remedium adhiberi.] Quum igitur aliud sit damnorum restauratio quam satisfactio expensarum, et ideo in iuramento exhibito super damnorum articulo intelligi non debeat, quod factum expensarum fuerit comprehensum: [fraternitati tuae per apostolica scripta] mandamus, quatenus, iuramento non obstante praedicto, auctoritate nostra provideas, quod dictum commune pro bono concordiae ad expensarum satisfactionem aliquid contribuat iuxta tuae discretionis arbitrium, a te, sicut expedierit, moderandum.

Gregory 9. In our presence and that of our brothers you proposed that formerly the citizens of Brescia, very much burdened on account of the restorations of damages inflicted upon one another, which they had incurred because of many civil discords, generally approved and also confirmed by oath a statute [by our venerable brother the patriarch of Antioch, then bishop-elect of Brescia] issued, [namely] about not seeking or receiving hereafter restorations of this kind from the commune. [Recently indeed, not without our toil and solicitude, you procured that, concerning the discord which grievously harasses those citizens, the consuls and the council strictly and absolutely swore that they would obey all your mandates; which, however, you cannot perfectly lull to rest so as not to suffer a relapse, unless it should happen that provision be made by the Brescian commune for those who have suffered damages at least in the expenses which on such an occasion they incurred. Whereupon you (asked) that an apostolic remedy be applied.] Since therefore the restoration of damages is one thing and the satisfaction of expenses another, and therefore in the oath exhibited upon the article of damages it ought not to be understood that the matter of expenses was included: [to your fraternity by apostolic letters] we command that, the aforesaid oath notwithstanding, by our authority you provide that the said commune, for the good of concord, contribute something toward the satisfaction of the expenses according to the arbitrament of your discretion, to be moderated by you, as shall be expedient.

[Dat. Lat. XV. Kal.

[Given at the Lateran, on the 15th day before the Kalends.

Apr. Pont. nostr.

Apr., of our pontificate.

Ao. IV. 1230.]

Year 4. 1230.]

CAP. IX. Habet plura dicta, et se summat.

CHAPTER 9. He has more things said, and he sums himself up.

Idem.

The same.

Si culpa tua datum est damnum vel iniuria irrogata, seu aliis irrogantibus opem forte tulisti, aut haec imperitia tua sive negligentia evenerunt: iure super his satisfacere te oportet, nec ignorantia te excusat, si scire debuisti, ex facto tuo iniuriam verisimiliter posse contingere vel iacturam. Quodsi animalia tua nocuisse proponas, nihilominus ad satisfactionem teneris nisi ea dando passis damnum velis liberare te ipsum; quod tamen ad liberationem non proficit, si fera animalia, vel quae consueverunt nocere, fuissent, et quam debueras non curasti diligentiam adhibere. Sane, licet qui occasionem damnt dat damnum videatur dedisse: secus est tamen in illo dicendum, qui, ut non accideret, de contingentibus nil omisit.

If through your fault damage has been given or an injury imposed, or if, others inflicting it, you by chance brought aid, or these things came about through your inexperience or negligence: by right it behooves you to make satisfaction concerning these, nor does ignorance excuse you, if you ought to have known that from your deed an injury or a loss could verisimilarly occur. But if you allege that your animals did the harm, nonetheless you are held to satisfaction unless, by giving them to the one who has suffered the damage, you wish to liberate yourself; which, however, does not avail for liberation, if they were wild animals, or such as are accustomed to harm, and you did not take care to apply the diligence that you ought to have applied. Truly, granted that he who gives the occasion of the damage seems to have given the damage: it is to be said otherwise, however, in the case of him who, in order that it might not happen, omitted nothing of the contingencies.

TITULUS XXXVII. DE POENIS.

TITLE 37. ON PENALTIES.

CAP. I. Toties puniendus est criminosus, quoties delictum iterat.

CHAPTER 1. The criminal is to be punished as often as he repeats the delict.

Ex concilio Toletano.

From the Council of Toledo.

Ea, quae frequenti praevaricatione iterantur, frequenti sententia condemnentur.

Let those things which are repeated through frequent prevarication be condemned by a frequent sentence.

CAP. II. Interficiens presbyterum puniendus est, et poenae pars ecclesiae, cui praefuit, alia pars pro eius anima distribuitur.

CHAPTER 2. One who kills a presbyter is to be punished, and a part of the penalty is assigned to the church over which he presided, another part is distributed for his soul.

Ex concilio TriburiensI. Presbyteri interfecti compositio episcopo, ad cuius parochiam pertinet, solvatur, ita videlicet, ut medietatem werigeldi episcopus eius utilitatibus ecclesiae, cui praefuit, tribuat, et alteram medietatem in eius eleemosynam iuste dispertiat, quia nullus nobis eius heres proximior videtur, quam ille, qui ipsum Domino sociavit.

From the Council of Tribur. Let the composition for a slain presbyter be paid to the bishop to whose parish he pertains, namely, that half of the wergeld his bishop should allot to the uses of the church which he presided over, and the other half he should justly distribute in alms on his behalf, because no heir of his seems to us nearer than he who associated him to the Lord.

CAP. III. Non debent praelati pro criminosis sustinendis pecuniam exigere, nec etiam correctionis causa ex cupiditate poenam pecuniariam imponere.

CHAPTER 3. Prelates ought not to exact money for sustaining criminals, nor even for the cause of correction to impose a pecuniary penalty out of cupidity.

Alexander III. Cantuariensi Archiepiscopo.

Alexander III. To the Archbishop of Canterbury.

Licet iuxta Apostolum arguere, obsecrare et increpare debeamus, sic tamen debemus excessus corrigere singulorum, ut probemur, non quae nostra sunt, sed quae Iesu Christi quaerere, et in correctione facienda videamur modestiam et maturitatem servare. Accepimus autem, quod archidiaconi Conventrensis episcopatus pro corrigendis excessibus et criminibus puniendis a clericis et laicis poenam pecuniariam exigunt, et in examinatione ignis et aquae triginta denarios a viro et muliere quaerere praesumunt, et pro annua exactione pecuniae personas quandoque suspendunt, [et] ecclesias interdicunt, a vicariis quoque duodecim denarios, ut eos in ecclesiis cantare permittant, exigere non formidant, et alia agunt, quae canonum obviant institutis, et de radice cupiditatis et avaritiae prodire videntur. Quia igitur sollicitudini nostrae incumbit pastorali diligentia providere, ne ab ecclesiasticis personis tuae provinciae aliquid agatur, quod reprehensioni subiaceat, vel ecclesiasticam honestatem denigret: fraternitati tuae per apostolica scripta praecipiendo mandamus, quatenus archidiaconis praedicti episcopatus ex parte nostra et tua hoc districtius interdicas; si autem contra prohibitionem tuam ausu temerario venire praesumpserint, eos omni occasione et appellatione cessante ecclesiastica censura compellas, et sententiam ipsam usque ad dignam satisfactionem facias inviolabiter observari.

Although, according to the Apostle, we ought to argue, to beseech, and to reprove, yet we ought so to correct the excesses of individuals that we may be proved to seek not the things that are ours, but the things of Jesus Christ, and to seem to preserve modesty and maturity in the doing of correction. We have received however that the archdeacons of the bishopric of Coventry, for correcting excesses and for punishing crimes, exact a pecuniary penalty from clerics and laics, and in the examination of fire and water presume to demand thirty denarii from a man and from a woman, and for the annual exaction of money they sometimes suspend persons, [and] they interdict churches, from vicars also twelve denarii, that they may permit them to sing in the churches, they do not fear to exact, and they do other things which run counter to the institutes of the canons and seem to proceed from the root of cupidity and avarice. Since therefore it falls to our solicitude by pastoral diligence to provide that nothing be done by the ecclesiastical persons of your province which would lie under reprehension or would denigrate ecclesiastical honesty: to your fraternity by apostolic writings, by way of precept, we command that you interdict this more strictly to the archdeacons of the aforesaid bishopric on our part and on yours; but if, against your prohibition by a rash daring, they shall have presumed to proceed, compel them by ecclesiastical censure, all pretext and appeal ceasing, and cause that the sentence itself be inviolably observed until worthy satisfaction.

CAP. IV. Victus condemnatur victori praesenti in expensis, etiam in causis pecuniariis, et unum casum excipit.

CHAPTER 4. The defeated is condemned to the present victor in expenses, even in pecuniary causes, and it excepts one case.

Idem in concilio TuronensI. Calumniam et audaciam temere litigantium condemnando in expensis, et alio multiplici remedio sanctio imperialis compescit. Quoniam igitur sacris institutis consonare dignoscitur, praecipimus, ut de cetero in causis pecuniariis victus victori in expensis condemnetur, nisi forte, sicut cautum est, sententia pro absente feratur.

Likewise in the Council of Tours. By condemning to expenses calumny and the audacity of those who litigate rashly, and by another manifold remedy, the imperial sanction restrains them. Since therefore it is recognized to be consonant with sacred institutes, we prescribe that henceforth in pecuniary causes the vanquished be condemned to the victor in expenses, unless perhaps, as it has been provided, sentence be pronounced for an absentee.

CAP. V. Clericus, causam seu operam praebens bello, deponendus est.

CHAPTER 5. A cleric, affording cause or service to war, is to be deposed.

Innocentius III. Midrosiensi Archiepiscopo.

Innocent 3. To the Midrosian Archbishop.

Quod in dubiis (Et infra: [cf. c.30.de sent. exc. V.39.]) Quia vero tam sacerdotes, qui gubernant naves ad pugnam, quam qui personaliter exercentpugnae conflictum, et hi, qui alios incitant ad pugnandum, omnes quidem enormiter peccant, de rigore canonico eos credimus deponendos.

What in doubtful cases (And below: [cf. ch.30.on the sentence of excommunication5. 39.]) Since indeed both the priests who pilot ships to battle, and those who personally engage in the conflict ofbattle, and those who incite others to fight, all indeed sin enormly, by canonical rigor we believe they are to be deposed.

[Hi praeterea etc. (cf. c.8.de renunc. I.9.)Dat. ap. civ.

[These moreover, etc. (cf. ch.8.on renunciation 1.9.)Dated at the city.

Castellanam VI. Id. Oct. 1198.]

Castellana, on the 6th day before the Ides of October. 1198.]

CAP. VI. Clericus pro magno scelere ab eo commisso deponi debet, et in monasterio detrudi ad agendam poenitentiam.

CHAPTER 6. A cleric, for a great crime committed by him, ought to be deposed, and thrust into a monastery to perform penance.

Idem Londonensi Episcopo.

The same to the Bishop of London.

Tuae discretionis prudentiam (Et infra:) Ad illud praeterea, quod a nobis tertio requisisti, qualiter clerici in latrociniis vel aliis magnis sceleribus deprehensi puniri debeant, respondemus, quod a suis ordinibus degradati detrudi debeant in arctis monasteriis ad poenitentiam peragendam. [Ceterum etc. Dat.

The prudence of your discretion (And below:) As to that, moreover, which you have asked of us for the third time, how clerics apprehended in latrociny or in other great crimes ought to be punished, we respond that, degraded from their orders, they ought to be thrust into strict monasteries to perform penance. [Moreover, etc. Given.

Lat. VI. Id. Nov. Pont.

At the Lateran, on the 6th day before the Ides of November. Pontificate.

nostr. Ao. V. 1202.]

of our year 5. 1202.]

CAP. VII. Si uterque contrahentium venit contra contractum: uterque potest exigere poenam, adinvicem promissam ex conventione.

CHAPTER 7. If each of the contracting parties goes contrary to the contract: each can exact the penalty, reciprocally promised by the agreement.

Idem Abbati et Fratribus Cryptae ferratae.

The same to the Abbot and the Brothers of Grottaferrata.

Constitutus in praesentia nostra (Et infra: [cf. c.6.de rel. dom. III.36.]) Licet autem in instrumentoconcessionis praedicti episcopi Lavitani expressa fuerit certa poena, quam pars contractum non servans solveret observanti, quum tamen utraque pars venisse contra illum ex confessione propria convincatur, quum et pars vestra subtraxerit episcopo pensionem, et episcopus procurationem exegerit ab eadem ecclesia, sicut oeconomus proposuit memoratus: utramque partem ab ea reddimus absolutam.

Having appeared in our presence (And below: [cf. c. 6. de rel. dom.3. 36.]) Although, however, in the instrument of theaforesaid concession of the bishop of Lavita there had been expressed a definite penalty, which the party not observing the contract would pay to the observer, since nevertheless each party is convicted by its own confession of having acted against it—since both your party withdrew the pension from the bishop, and the bishop exacted a procuration from the same church, as the aforesaid oeconomus set forth—we render both parties absolved from it.

CAP. VIII. Si testis propter vacillationem incarceratur, infamiam non incurrit.

CHAPTER 8. If a witness is incarcerated on account of vacillation, he does not incur infamy.

Idem Priori S. Fridiani et Magistro B. Canonico Pisano.

The same to the Prior of St. Fridianus and to Master B., Pisan Canon.

Super his, de quibus nos consulere voluistis (Et infra: [cf. c.16.de acc. V.1.]) [Ad hoc nosse vos volumus, quod super negotio, pro quo vestras nobis literas destinastis, in praesentia fuerat causa coepta.] Clericus autem, qui pro eo, quod variaverat et vacillaverat coram vobis, de mandato nostro captus est et detentus, infamiam non incurrit. Ceterum etc. (cf. c.8.de test.

Concerning these matters, about which you wished to consult us (And below: [cf. ch.16.on acc. 5.1.]) [To this we wish you to know, that concerning the business for which you sent your letters to us, at present the case had been begun.] The cleric, moreover, who, because he had varied and vacillated before you, was seized and detained by our mandate, does not incur infamy. Furthermore, etc. (cf. ch.8.on witnesses

cog. II. 21.) [Dat. Lat.

cog. 2. 21.) [Given at the Lateran.

III. Id. Febr. Pont.

3rd day before the Ides of February. Pontificate.

nostr. Ao. V. 1203.]

of our Year 5. 1203.]

CAP. IX. Obligatus ad certam quantitatem, certa die sub poena solvendam, si partem infra terminum solvit, ad poenam integram non tenetur.

CHAPTER 9. Obligated to a certain quantity, to be paid on a certain day under a penalty, if he pays a part within the term, he is not held to the entire penalty.

Idem Spoletano Episcopo.

The same to the Bishop of Spoleto.

Suam ad nos G. et A. rectores clericorum plebatus sancti Fortunati querimoniam transmiserunt, quod, quum tibi essent in XL. libris per quoddam arbitrium condemnati, essetque ipsis poena XXX. librarum apposita, nisi eas tibi solverent in termino constituto, tandem XXXIII. libris in ipso termino persolutis, occasione septem residuarum librarum per quasdam nostras literas, veritate tacita impetratas, obtinuisti eos in praefatis XXX.

G. and A., rectors of the clerics of the plebatus of Saint Fortunatus, have transmitted their complaint to us, that, when they had been condemned by a certain arbitration in the sum of 40 pounds payable to you, and a penalty of 30 pounds had been imposed upon themselves, unless they paid them to you within the appointed term, at length, 33 pounds having been paid within the very term, on the pretext of the seven remaining pounds, by means of certain of our letters, obtained with the truth kept silent, you procured that they be held to the aforesaid 30.

libris tibi per dilectum filium Paulum, subdiaconum nostrum, delegatum iudicem condemnari. Quia igitur te non decet in tantum pontificalis modestiae oblivisci, ut inhonestis quaestibus anhelando desideres cum aliena iactura ditari, fraternitati tuae per apostolica scripta mandamus [et districte praecipimus,] quatenus praedictarum septem librarum solutione contentus, super poena XXX. librarum memoratos rectores de cetero non molestes, sicut per dilectum filium nostrum G. S. Nicolai in carcere Tulliano diaconum cardinalem fuit sententialiter diffinitum. [Dat.

to be condemned to you in pounds by our beloved son Paul, our subdeacon, appointed as delegated judge. Since therefore it does not befit you so far to forget pontifical modesty that, gasping after dishonorable profits, you desire to be enriched with another’s loss, we command to your fraternity by apostolic writings [and we strictly enjoin,] that, content with the payment of the aforesaid seven pounds, you no longer molest the aforesaid rectors concerning the penalty of 30. pounds, as was definitively decided by our beloved son G., cardinal deacon of St. Nicholas in the Tullian Prison. [Given.

Rom. ap. S. Petr. III.

Rome, at St. Peter's, 3.

Id. Ian. Ao. IX. 1207.]

Ides of January. Year 9. 1207.]

CAP. X. Occidentes praelatum privantur beneficiis et feudis, quae habent ab ecclesia, cui praeerat praelatus ille, nec eis vel heredibus restituentur, nec alia de novo concedi debent. Et hodie in occidente, capiente vel banniente episcopum auctae sunt similes poenae, de quibus in Clem.

CHAPTER 10. Those killing a prelate are deprived of the benefices and fiefs which they hold from the church over which that prelate presided, nor shall they be restored to them or to their heirs, nor ought others to be granted anew. And today in the West, for one seizing or banning (placing under the ban) a bishop, similar penalties have been increased, about which in the Clementines.

Si quis suadente eod. tit.

If anyone, under persuasion, in the same title.

Idem.

The same.

Ad aures nostri apostolatus pervenit, quod, quum quidam parochiani tui ausu diabolico bonae memoriae I. quondam Vincentinum episcopum praedecessorem tuum nequiter peremissent, feuda et beneficia, quae illi a Vincentina ecclesia obtinebant, ipsis per sententiam fuerant cum multa deliberatione sublata. Quia igitur maiori [etiam] sunt animadversione plectendi, nos, bonae memoriae Coelestini Papae praedecessoris nostri vestigiis inhaerentes, tam tibi quam successoribus tuis auctoritate apostolica prohibemus ne ipsis aut heredibus eorum beneficia praedicta restituantur [ulterius], seu de novo eis alia quaelibet conferantur. [Si quis autem etc.

It has reached the ears of our apostolate that, when certain of your parishioners, with diabolical daring, had wickedly slain I. of good memory, formerly the Vicentine bishop, your predecessor, the fiefs and benefices which they were holding from the Vicentine church had, by sentence and with much deliberation, been taken from them. Therefore, since they are to be punished with even greater [also] animadversion, we, adhering to the footsteps of our predecessor of good memory, Pope Celestine, by apostolic authority forbid both you and your successors, lest the aforesaid benefices be restored to them or to their heirs [any further], or that any other whatsoever be newly conferred upon them. [But if anyone, etc.

Dat. Lat. XII.

Given at the Lateran, 12.

Kal. Apr. 1198.]

Kalends of April. 1198.]

CAP. XI. Prorumpens contra iudicem, arbitrio superioris punitur.

CHAPTER 11. Breaking out against the judge, he is punished at the discretion of his superior.

Idem.

The same.

Dilectus filius Iacobus, electus sancti P. ad Montes, ad apostolicam sedem accedens, gravem querelam contra dilectos filios Molismensem abbatem et I. archidiaconum [Cathalaunensem] exposuit, asserens, eos [adversus ipsum] in causa sua, quae fuit illis commissa, perperam processisse. Quumque dilectus filius T. clericus cum literis eorundem, continentibus causae processum, ad nostram praesentiam accessisset, et idem Iacobus niteretur processum ipsum multipliciter improbare, relationem eorum in quibusdam asserens esse falsam, nos, quia praefatus clericus non habebat nisi ad contradicendum vel impetrandum mandatum, ad maiorem cautelam processum ipsum nec confirmandum duximus nec cassandum, [per apostolica vobis scripta mandantes, quatenus partibus convocatis et auditis hinc inde propositis, si praefatos iudices inveneritis rationabiliter processisse, ipsorum confirmetis processum, et faciatis illum per censuram ecclesiasticam sublato appellationis obstaculo firmiter observari. Alioquin eo, sicut iustum fuerit, irritato, iuxta formam priorum literarum in causa procedatis eadem, facientes quod decreveritis firmitatem debitam obtinere.

The beloved son James, elect of Saint P. at the Mountains, approaching the apostolic see, set forth a grave complaint against the beloved sons, the abbot of Molesme and I., archdeacon [of Châlons] , asserting that they [against himself] had proceeded wrongly in his case, which had been committed to them. And when the beloved son T., a cleric, had come into our presence with their letters, containing the progress of the case, and the same James strove in many ways to disprove that very process, asserting their report to be false in certain points, we, because the aforesaid cleric had only a mandate to object or to petition, for greater caution judged that that process was neither to be confirmed nor to be quashed, [by apostolic writings commanding you that, the parties having been convened and the submissions on either side heard, if you find that the aforesaid judges proceeded reasonably, you confirm their process, and cause it, the obstacle of appeal removed, to be firmly observed through ecclesiastical censure. Otherwise, with it annulled, as shall be just, proceed in the same case according to the form of the prior letters, causing what you shall have decreed to obtain its due firmness.

Si quos autem ex monachis propter hoc inveneritis excommunicationis vinculo innodatos, secundum formam ecclesiae absolvatis, iniungentes eisdem quod de iure fuerit iniungendum.] Quia vero saepe contingit, quia contra falsam assertionem iniqui iudicis innocens litigator veram non potest negationem probare, quum negantis factum per rerum naturam nulla sit directa probatio: ne falsitas veritati praeiudicet aut iniquitas praevaleat aequitati, necessarium videtur et aequam, ut, quum quis legitimam exceptionem proponit, illam probare paratus vel ad declinandum iudicium vel ad intentionem alterius elidendam, si forsan verbo vel facto ab illa recesserit, vel eam non probaverit infra terminum competentem a iudice praefigendum, modestus iudex non ante procedat, quam super hoc instrumentorum vel testium cautelam adhibeat opportunam, per quam, si necesse fuerit, possit de veritate constare, ut, si contra relationem seu processum ipsius fuerit suborta contentio, huiusmodi probationibus ipsius iudicis possit assertio roborari, quatenus, hoc adhibito moderamine, sic honestis et discretis deferatur iudicibus, quod per improvidos et iniquos innocentium iustitia non laedatur. Et, Ne iudicialis evanescat auctoritas, quum de litigatoris improbitate constiterit, adversus assertionem iudicis temere prorumpentis, iuxta superioris arbitrium digna poterit animadversione puniri. [Testes autem etc.

If moreover you find any of the monks bound by the bond of excommunication on account of this, you should absolve them according to the form of the church, enjoining upon those same what by right ought to be enjoined.] But because it often happens that, against the false assertion of an iniquitous judge, an innocent litigant cannot prove a true negation, since by the nature of things there is no direct proof of one denying a deed: lest falsity prejudice truth or iniquity prevail over equity, it seems necessary and equitable that, when someone proposes a legitimate exception, ready to prove it either for declining the judgment or for striking down the intention of the other, if perchance by word or deed he has departed from it, or has not proved it within a competent term to be prefixed by the judge, the modest judge should not proceed before he applies an appropriate safeguard of instruments or witnesses, by which, if it be necessary, he can be assured concerning the truth, so that, if contention has arisen against his report or process, by proofs of this kind the assertion of the judge himself may be strengthened, to the extent that, this moderation being applied, thus deference is given to honest and discreet judges, that through the improvident and iniquitous the justice of innocents be not injured. And, Lest judicial authority evaporate, when the wickedness of a litigant has been established, he who rashly breaks out against the assertion of the judge may be punished with a worthy censure, according to the judgment of a superior. [As for the witnesses, etc.

Dat. Lat. Non.

Given at the Lateran, on the Nones.

Ian. Ao. XIII. 1211.]

Jan. Year 13. 1211.]

CAP. XII. Patroni, advocati vel vicedomini, vendicantes sibi in ecclesiis plus quam iura permittant, per censuram ecclesiasticam compescuntur, et, si occidunt praelatum vel clericum ecclesiae per se vel per alios, perdunt quod habent ab ecclesia, et eorum posteri usque ad quartam generationem non admittuntur ad clerum, nec in religionibus praeficiuntur.

CHAPTER 12. Patrons, advocates, or vicedomini, claiming for themselves in churches more than the laws permit, are restrained by ecclesiastical censure; and, if they kill a prelate or a cleric of the church by themselves or through others, they lose what they have from the church, and their descendants up to the fourth generation are not admitted to the clergy, nor are they put in charge in religious orders.

Idem in concilio generalI. In quibusdam provinciis ecclesiarum patroni et advocati seu vicedomini se in tantam insolentiam erexerunt, quod non solum, quum vacantibus debet ecclesiis de pastoribus idoneis provideri, difficultates ingerunt et malitias, verum etiam de possessionibus aliisque bonis ecclesiasticis pro sua voluntate ordinare praesumunt, et, quod horrendum est dicere, in necem praelatorum prorumpere non formidant. Quum igitur quod ad defensionis subsidium est inventum ad depressionis dispendium non debeat retorqueri, prohibemus expresse, ne patroni vel advocati seu vicedomini super praemissis de cetero plus usurpent, quam reperiatur in iure permissum, et, si contra praesumpserint, per severitatem canonicam districtissime compescantur.

Likewise in the General Council. In certain provinces the patrons of churches and the advocates or vice-lords (vicedomini) have lifted themselves into such insolence that not only, when the churches are vacant and ought to be provided with suitable pastors, they inject difficulties and malices, but they even presume to dispose, according to their own will, of possessions and other ecclesiastical goods, and—what it is horrible to say—do not fear to burst forth into the killing of prelates. Since therefore that which was devised as a subsidy of defense ought not to be twisted into a loss by depression, we expressly forbid that patrons or advocates or vice-lords (vicedomini) henceforth usurp more in the aforesaid matters than is found permitted in law; and, if they shall presume the contrary, let them be most strictly restrained by canonical severity.

Sacri nihilominus concilii approbatione statuimus, quatenus, si patroni, vel advocati, aut feudatarii, seu vicedomini autu alii beneficiati alicuius ecclesiae rectorem vel clericum alium ipsius ecclesiae per se vel per alios occidere vel mutilare ausu nefando praesumpserint, patroni ius patronatus, advocati advocatiam, feudatarii feudum, vicedomini vicedominatum, et beneficiati beneficium prorsus amittant. Et ne minus vindictae quam excessus memoria prorogetur, non solum de praemissis nihil perveniat ad heredes, sed etiam usque ad quartam generationem posteritates talium in clericorum collegium nullatenus admittantur, neque in domibus regularibus alicuius praelationis assequantur honorem, nisi cum eis fuerit misericorditer dispensatum.

Nevertheless, with the approbation of the sacred council we decree, that if patrons, or advocates, or feudatories, or vicedomini, or other beneficed persons of any church shall have presumed, with nefarious daring, to kill or to mutilate the rector or another cleric of that same church, whether by themselves or through others, the patrons shall utterly lose the right of patronage, the advocates the advocacy, the feudatories the fief, the vicedomini the vicedominate, and the beneficed persons the benefice. And lest the memory of the vengeance be prolonged less than the excess, not only shall nothing of the aforesaid pass to the heirs, but even to the fourth generation the posterity of such persons shall by no means be admitted into the college of clerics, nor in regular houses shall they attain the honor of any prelacy, unless it shall have been mercifully dispensed in their case.

CAP. XIII. Domino excommunicato manente, subditi fidelitatem non debent, et, si longo tempore in ea perstiterit et monitus non paruerit ecclesiae, ab eius debito absolvuntur.

CHAPTER 13. While the lord remains excommunicated, the subjects do not owe fealty, and, if for a long time he has persisted in it and, when admonished, has not obeyed the Church, they are absolved from his obligation.

Honorius III. Praeposito, Archidiacono et H. Canonico Suessionensibus.

Honorius 3. To the Provost, the Archdeacon, and H., Canon of Soissons.

Gravem dilectorum filiorum capituli Lund. recepimus quaestionem, quod, quum nobilis vir comes Registrensis pro multis iniuriis, quas irrogarat eisdem, per iudices a sede apostolica delegatos excommunicationis vinculo fuerit innodatus, idem, iam per duos annos et amplius in excommumicatione persistens, iuri parere pertinaciter renuit, claves ecclesiae in suae salutis dispendium et plurimorum scandalum contemnendo. Licet igitur huiusmodi pertinacia non careat scrupulo haereticae pravitatis: volentes tamen nobilitati parcere comitis supra dicti, si forsan ad cor revertens a suo resipiscat errore, discretioni vestrae mandamus, quatenus, si comes praedictus a vobis diligenter commonitus, infra quindecim dies post commonitionem vestram non paruerit plene iuri, vos excommunicationis sententiam latam in eum, sicut rationabiliter est prolata, facientes usque ad condignam satisfactionem inviolabiliter observari, et totam terram ipsius ac loca, in quibus idem comes fuerit commoratus, supponentes ecclesiastico interdicto, ecclesias, in quibus aliquod ius habere dignoscitur, ab eius debito sublato cuiuslibet contradictionis et appellationis obstaculo absolventes, fideles ipsius, quamdiu in excommunicatione perstiterit, ab eius fidelitatis iuramento denuncietis penitus absolutos.

We have received a grave question of the chapter of Lund., that, when the beloved sons the noble man the count of Registrensis, for many injuries which he had inflicted upon the same, had been bound by judges delegated by the Apostolic See with the bond of excommunication, the same, now persisting for two years and more in excommunication, has stubbornly refused to obey the law, despising the keys of the church to the detriment of his own salvation and the scandal of many. Although therefore such stubbornness does not lack a scruple of heretical depravity: wishing nevertheless to spare the nobility of the aforesaid count, if perchance, returning to his heart, he may come to his senses from his error, we command to your discretion, that, if the aforesaid count, diligently warned by you, within fifteen days after your admonition shall not have fully obeyed the law, you, causing the sentence of excommunication pronounced against him, as it has been reasonably brought forth, to be observed inviolably until condign satisfaction, and subjecting all his land and the places in which the same count shall have dwelt to ecclesiastical interdict, absolving the churches in which he is recognized to have some right from his debt, with the obstacle of any contradiction and appeal removed, shall denounce his faithful, as long as he shall have persisted in excommunication, as wholly absolved from his oath of fealty to him.

Quodsi forsan nec sic tribuat ei vexatio intellectum poterit non immerito formidare, ne sua pertinacia eum in haeresis impingat infamiam, quam quum noluerit forte de facili non poterit evitare.

But if perchance not even thus shall vexation bestow upon him intellect, he may with good reason fear lest his pertinacity thrust him into the infamy of heresy, which, though he will not wish it, perhaps he will not be able to avoid with ease.

TITULUS XXXVIII. DE POENITENTIIS ET REMISSIONIBUS.

TITLE 38. ON PENANCES AND REMISSIONS.

CAP. I. Pro manifesto peccato poenitentia publica imponi debet.

CHAPTER 1. For manifest sin, public penance ought to be imposed.

Alexander Papa.

Pope Alexander.

Manifesta peccata non sunt occulta correctione purganda.

Manifest sins are not to be purged by hidden correction.

CAP. II. Ponit poenitentiam occidentis presbyterum.

CHAPTER 2. He prescribes the penance for a presbyter who kills.

Ex concilio MaguntinensI. Qui presbyterum occiderit, XII. annorum poenitentia ei secundum canones imponatur, aut, si negaverit, si liber est, cum LXXII.

From the Council of Mainz. Whoever shall have slain a presbyter, a 12 years' penance shall be imposed on him according to the canons, or, if he denies it, if he is free, with 72.

iuret, si autem servus, super duodecim vomeres ferventes se expurget. Convictus noxa usque ad ultimum tempus vitae suae militiae cingulo careat, et absque spe coniugii maneat.

let him swear, but if he is a slave, let him purge himself over twelve red-hot ploughshares. Convicted of the offense noxa, let him be deprived of the military belt for the rest of his life, and let him remain without hope of marriage.

CAP. III. Consideratis circumstantiis arbitraria poenitentia iudicenda est ei, qui modum excessit se defendendo.

CHAPTER 3. The circumstances having been considered, an arbitrary penance is to be adjudged to him who has exceeded the measure in defending himself.

Alexander III. Mediolanensi Archiepiscopo et Suffraganeis.

Alexander 3. To the Archbishop of Milan and the Suffragans.

Significavit nobis vir nobilis P., quod F. dicto imperatori, quum olim rediret ab Urbe, castrum Vernicae negavit. (Et infra:) Unde contigit, quod, IV. castris destructis, plus quam duo millia domorum destructa fuerunt et multi homines interfecti, et alia mala ibi commissa dicuntur, quae longum esset per singula enarrare. Quoniam igitur praefatus P. Deo exinde reconciliari desiderat, et poenitentiam dignam suscipere, fraternitati vestrae per apostolica scripta mandamus, quatenus eidem super hoc consilium detis, et ipsi poenitentiam, secundum quod visum fuerit, misericorditer imponatis, attendentes, quod pro libertate sua et pro ecclesiae devotione hoc fecit.

A noble man P. has signified to us that F., to the said emperor, when once he was returning from the City, denied the castle of Vernica. (And below:) Whence it befell that, with 4 camps destroyed, more than two thousand houses were destroyed and many men were slain, and other evils are said to have been committed there, which it would be long to recount one by one. Since therefore the aforesaid P. desires therefrom to be reconciled to God, and to undertake worthy penance, by apostolic writings to your fraternity we command, to the extent that you give him counsel concerning this, and mercifully impose upon him penance, according as shall seem good, considering that he did this for his liberty and for the Church’s devotion.

Quare in his debetis talem discretionem habere, ut alii et ipse idem pro austeritate poenitentiae a servitio ecclesiae nullatenus retardentur, nec aliquod salutis periculum merito debeant formidare.

Wherefore in these matters you ought to have such discretion that others and he himself are by no means delayed from the service of the church on account of the austerity of penance, nor should they rightly fear any danger to salvation.

CAP. IV. Indulgentiae, quae conceduntur per praelatos non subditis, non prosunt,
nisi proprii iudices hoc concedant.

CHAPTER 4. Indulgences, which are granted by prelates to those not subject, do not benefit,
unless their proper judges grant this.

Idem Archiepiscopo CantuariensI. Quod autem consuluisti, utrum remissiones, quae fiunt in dedicationibus ecclesiarum aut conferentibus ad aedificationem pontium, aliis prosint, quam his, qui remittentibus subsunt, hoc volumus tuam fraternitatem [firmiter] tenere, quod, quum a non suo iudice ligari nullus valeat vel absolvi, remissiones praedictas prodesse illis tantummodo arbitramur, quibus, ut prosint, proprii iudices specialiter indulserunt. Et in hoc eam intelligas quaestionem solutam, in qua quaeritur, utrum is, qui excommunicato communicat, a suo episcopo vel excommunicati absolutionis gratiam debeat implorare.

The same to the Archbishop of Canterbury. As to what you have consulted, whether remissions which are made at church dedications or for those contributing to the building of bridges profit others than those who are subject to the remitters, we wish your fraternity to hold [firmly] this: that, since no one can be bound or absolved by a judge not his own, we deem the aforesaid remissions to profit only those for whom their proper judges have specially indulged them, to the end that they may profit. And by this you are to understand that question resolved, in which it is asked whether he who communicates with an excommunicate ought to implore from his own bishop, or to implore the grace of the excommunicated person’s absolution.

CAP. V. Non est vere poenitens qui peccandi animum non deponit; tamen recipitur eius confessio.

CHAPTER 5. He is not truly penitent who does not lay aside the intention of sinning; nevertheless his confession is received.

Idem Belvacensi Episcopo.

The same to the Bishop of Beauvais.

Quod quidam, sicut asseris, ad confessionem de criminibus veniunt, et, quamvis confiteri velint, se tamen asserunt abstinere non posse, consultationi tuae taliter respondemus, quod eorum confessionem recipere debes, et eis de criminibus consilium exhibere, quia, licet non sit vera huiusmodi poenitentia, admittenda est tamen eorum confessio, et crebris et salubribus monitis poenitentia est indicenda.

As to the fact that certain persons, as you assert, come to confession concerning crimes, and, although they wish to confess, nevertheless assert that they are not able to abstain, we thus respond to your consultation, that you ought to receive their confession, and offer counsel to them concerning the crimes, because, although penitence of this kind is not true, nevertheless their confession is to be admitted, and by frequent and salubrious admonitions penance is to be enjoined.

CAP. VI. Qui ex poenitentia debet certa die in pane et aqua ieiunare, potest deficiente pane aliis cibariis utI. Idem Triburiensi Archiepiscopo.

CHAPTER 6. He who, from penance, ought on a certain day to fast on bread and water, can, if the bread is lacking, use other foodstuffs. The same to the Archbishop of Tribur.

Licet tam veteris quam novi testamenti pagina (Et infra: [cf. c.3.de fer. II.9.]) Si autem illi, qui aliquos dies in pane et aqua ex iniuncta sibi poenientia tenentur peragere, panem, quo vescantur, non habent: leguminibus aut piscibus aut aliis cibariis reficiantur, si necessitas id exposcat, discretione tamen adhibita, quod his non ad delicias, sed adnecessariam solummodo sustentationem utantur.

Although the page of both the Old and the New Testament (And below: [cf. c.3.de fer. 2.9.]) If, however, those who are held by penance enjoined upon them to spend some days on bread and water do not have bread to eat, let them be refreshed with legumes or fishes or other foodstuffs, if necessity should demand it, discretion nevertheless being applied, namely that they use these not for delicacies, but fornecessary only sustentation.

CAP. VII. Sacerdoti Graeco procuranti, vel studiose negligenti oppressionem filiorum, non imponitur poenitentia publica, sed debet abstinere ab altaris officio, et aliter in secreto agere poenitentiam; sed, si delictum est publicum, debet publice agere poenitentiam.

CHAPTER 7. For a Greek priest who is procuring, or studiously neglecting, the oppression of sons, public penance is not imposed, but he ought to abstain from the office of the altar, and otherwise to do penance in secret; but, if the offense is public, he ought to do penance publicly.

Clemens III. Quaesitiun est a nobis, utrum sacerdotibus Graecis, quibus legitimo matrimonio licet uti, poenitentia publica sit imponenda, si eam sibi postulent pro filiis oppressis iniungi. Huic igitur consultationi tuae taliter respondemus, quod, si ipsis procurantibus vel studiose negligentibus filii in lectis reperiuntur oppressi, ab officio altaris debent perpetuo abstinere, et eis gravior quam laicis, non tamen publica, nisi in publicum id veniat, poenitentia debet imponi; qui tamen non solum a sacrorum ordinum exsecutione cessabunt, verum etiam, si sunt infra ipsos, ad eos minime assumantur. Verum etiam, si ex incuria ipsorum mortui inveniantur in cunis, et illud fuerit occultum, eis poenitentia pro arbitrio poenitentiarii imponatur, et in terrorem aliorum ad tempus abstineant a celebratione missarum.

Clement III. It has been asked of us whether to Greek priests, to whom it is permitted to use legitimate marriage, public penance ought to be imposed, if they request that it be enjoined upon themselves on account of children overlaid. To this, therefore, your consultation we thus respond: that, if by their procurement or by studious negligence the children are found overlaid in beds, they ought perpetually to abstain from the office of the altar, and a penance heavier than for laymen ought to be imposed on them, yet not public, unless it comes into the public; who nevertheless will not only cease from the execution of sacred orders, but also, if they are beneath them, let them by no means be assumed to them. But also, if through their carelessness the children are found dead in cradles, and that has been hidden, let penance be imposed on them at the discretion of the penitentiary, and, for the terror of others, let them for a time abstain from the celebration of masses.

[Dat. Laterani.]

[Given at the Lateran.]

CAP. VIII. Sacerdos poenitentiam arbitrari debet secundum quantitatem excessus, poenitentis contritionem, et alias circumstantias.

CHAPTER 8. The priest ought to adjudge the penance according to the measure of the excess, the contrition of the penitent, and other circumstances.

H. d. quoad titulum.

Here, as to the title.

Innocentius III. Livoniensi Episcopo, et eis, qui cum ipso sunt, Fratribus.

Innocent 3. To the Bishop of Livonia, and to the Brothers who are with him.

Deus, qui ecclesiam suam (Et infra: [cf. c.11.de vita et hon. cler. III.1.]) Ceterum, quum poenitentia non tam secundum quantitatem excessus, quam poenitentis contritionem per discreti sacerdotis arbitrium sit moderanda, pensata qualitate personae super fornicatione, adulterio, homicidio, periurio et aliis criminibus, consideratis circumstantiis omnibus et praesertim novitate Livoniensis ecclesiae, competentem poenitentiam delinquentibus imponatis, prout saluti eorum videritis expedire.

God, who his church (And below: [cf. ch.11.on the life and honor of clerics3. 1.]) Moreover, since penance is to be moderated not so much according to the quantity of the excess as according to the contrition of the penitent, by the judgment of a discreet priest, with the quality of the person weighed in regard to fornication, adultery, homicide, perjury, and other crimes, all the circumstances being considered, and especially the newness of the Livonian church, you should impose a competent penance upon delinquents, as you shall see to be expedient for their salvation.

Apostoli autem vestigiis inhaerentes, dicentis, ut praediximus: "lac vobis potum dedi, non escam," paulatim eos instruatis in fide, confessionis formam, orationem dominicam et symbolum illos sollicite edocentes. Interim tamen corporis et sanguinis Domini sacramentum renatis fonte baptismatis consuetis festivitatibus et in mortis articulo tribuatis. [Dat.

However, adhering to the Apostles’ footsteps, of the one who says, as we have said before: “I gave you milk to drink, not solid food,” you should instruct them little by little in the faith, diligently teaching them the form of confession, the Lord’s Prayer, and the Symbol (Creed). Meanwhile, however, you should grant the sacrament of the body and blood of the Lord to those reborn by the font of baptism on the customary festivals and at the point of death. [Given.

XIII. Kal. Mai.

13th day before the Kalends of May.

A. IV. 1201.]

A. 4. 1201.]

CAP. IX. Auditur mulieris confessio, quae sibi partum alienum supposuit, vel proprium ex adulterio suscepit, nec illud marito vult detegere.

CHAPTER 9. The confession of a woman is heard, who has substituted an alien child as her own, or has brought forth her own from adultery, and does not wish to disclose that to her husband.

Idem sancti Laurentii in Lucina Presbytero cardinali apostolicae sedis Legato.

The same, to the presbyter cardinal of St. Lawrence in Lucina, legate of the Apostolic See.

Officii (Et infra: [cf. c.38.de elect. I.6.]) Significastipraeterea, quandam mulierem in poenitentia tibi fuisse confessam, quod timens, ne viri possessio devolveretur ad alios, inducta cuiusdam consilio veneficae mulieris, quarundam herbarum quotidie succum potavit, et sic venter eius intumuit, et inde gravidam se ostendens, tandem sibi partum supposuit alienum; timensque maritum, non vult facinus ipsi detegere, qui prolem credit sine dubitatione qualibet esse suam. Quoniam igitur per nostras postulas literas edoceri, utrum ei hac fraude durante sit poenitentia iniungenda: inquisitioni tuae taliter respondemus, quod, sicut mulieri, quae ignorante marito de adulterio prolem suscepit, quamvis id viro suo timeat confiteri, non est poenitentia deneganda, ita nec illi debet poenitentia denegari, maxime si per alios intelligas alienos, ad quos timeat possessionem viri devolvi; sed competens satisfactio per discretum sacerdotem ei debet iniungi.

Of duty (And below: [cf. ch.38.on election1. 6.]) You signifiedfurthermore that a certain woman had confessed to you in penance that, fearing lest the husband’s possession be devolved to others, induced by the counsel of a certain sorceress woman, she drank the juice of certain herbs daily, and thus her belly swelled; and thereupon, showing herself as pregnant, at length she foisted upon herself an alien birth; and, fearing her husband, she does not wish to disclose the crime to him, who believes the offspring to be his without any doubt. Since therefore you ask to be taught by our letters whether, this fraud continuing, penance should be enjoined upon her, to your inquiry thus we respond: that, just as to a woman who, her husband being unaware, has received offspring from adultery—although she fears to confess it to her husband—penance is not to be denied, so neither ought penance to be denied to that woman, especially if by others you understand strangers to whom she fears the husband’s possession may be devolved; but fitting satisfaction ought to be enjoined upon her by a discreet priest.

Postremo etc. (cf. c.42.de sent. excomm. V.39.)

Finally, etc. (cf. ch.42.on the sentence of excommunication 5.39.)

CAP. X. Abbatissa moniales benedicere, confessiones audire et publice praedicare non potest.

CHAPTER 10. An abbess cannot bless nuns, hear confessions, and preach publicly.

Idem Valentino et Burgensi Episcopis, et Abbati de N. Cisterciensis ordinis.

The same to the Bishops of Valence and Burgos, and to the Abbot of N., of the Cistercian Order.

Nova quaedam nuper, de quibus miramur non modicum, nostris sunt auribus intimata, quod abbatissae videlicet, in Burgensi et in Palentinensi dioecesibus constitutae, moniales proprias benedicunt, ipsarum quoque confessiones in criminibus audiunt, et legentes evangelium praesumunt publice praedicare. Quum igitur id absonum sit pariter et absurdum, [nec a nobis aliquatenus sustinendum,] discretioni vestrae per apostolica scripta mandamus, quatenus, ne id de cetero fiat, auctoritate curetis apostolica firmiter inhibere, quia, licet beatissima virgo Maria dignior et excellentior fuerit Apostolis universis, non tamen illi, sed istis Dominus claves regni coelorum commisit. [Dat.

Certain new things recently, about which we marvel not a little, have been intimated to our ears: namely that abbesses, established in the Burgensian and Palentian dioceses, bless their own nuns, also hear their confessions in matters of crimes, and, reading the Gospel, presume to preach publicly. Since therefore this is equally dissonant and absurd, [nor to be sustained by us in any way,] we command to your discretion through apostolic writings, that, lest this be done hereafter, you take care to forbid it firmly by apostolic authority, because, although the most blessed Virgin Mary was more worthy and more excellent than all the Apostles, nevertheless the Lord entrusted the keys of the kingdom of heaven not to her, but to them. [Given.

Lat. III. Id. Dec.

Lateran, December 11.

Ao. XIII. 1210.]

Year 13. 1210.]

CAP. XI. Tempore generalis interdicti conceditur poenitentia et viaticum morientibus. Hoc primo.

CHAPTER 11. During a general interdict, penance and the viaticum are granted to the dying. This first.

Clerici, qui servarunt interdictum, possunt eum silentio in coemeterio sepeliri. Hoc secundo. In conventualibus ecclesiis clerici bini vel trini possunt horas submissa voce dicere.

Clerics who have observed the interdict may be buried in the cemetery in silence. This secondly. In conventual churches, clerics in twos or in threes may say the Hours in a low voice.

Hoc tertio. Cruce signatis et peregrinis tempore interdicti poenitentia concedi potest. Hoc quarto.

This third. To those signed with the Cross and to pilgrims, during a time of interdict, penitence can be granted. This fourth.

Idem.

The same.

Quod in te (Et infra:) Verum quoniam a quibusdam intelleximus dubitari, utrum, quum clericis vel laicis dandum sit viaticum in extremis, an etiam in actio impendenda, et an cum aliis sacramentis indulgenda sit decedentibus sepultura; utrum etiam in conventualibus ecclesiis demissa voce, ianuis clausis, interdictis exclusis, divina possint officia celebrari; similiter an suscipientibus signum crucis et sanctorum limina visitantibus sit poenitentia iniungenda: ambiguitatem huiusmodi de dubitantium cordibus volumus amputare. In illo enim verbo, per quod poenitentiam morientibus non negamus, viaticum etiam, quod vere poenitentibus exhibetur, intelligi volumus, ut nec ipsum etiam decedentibus denegetur. Licet autem per generale interdictum denegetur omnibus tam unctio quam ecclesiastica sepultura, concedimus tamen ex gratia, ut clerici decedentes, qui tamen servaverint interdictum, in coemeterio ecclesiae sine campanarum pulsatione, cessantibus solennitatibus omnibus, cum silentio tumulentur. Et in conventualibus ecclesiis bini et bini, vel simul tres, horas canonicas valeant legere, non cantare, ianuis clausis, interdictis et excommunicatis exclusis, et voce ita demissa, quod exterius audiri non possint; quum et regularibus secundum privilegium sedis apostolicae sit indultum, ut, quum generale interdictum terrae fuerit, liceat eis, ianuis clausis, excommunicatis et interdictis exclusis, non pulsatis campanis, suppressa voce celebrare divina.

What in you (And below:) But since we have understood that some doubt whether, when the viaticum is to be given to clerics or laymen in extremis, the unction also is to be bestowed, and whether sepulture is to be indulged to the departing together with the other sacraments; whether also in conventual churches with voice lowered, the doors closed, the interdicted excluded, the divine offices can be celebrated; likewise whether to those taking up the sign of the cross and visiting the thresholds of the saints penance is to be enjoined: we wish to cut off ambiguity of this sort from the hearts of the doubting. In that indeed word, by which we do not deny penance to the dying, we wish the viaticum also, which is exhibited to the truly penitent, to be understood, so that not also it be denied to the departing. And although by a general interdict both the unction and ecclesiastical sepulture are denied to all, nevertheless we grant by grace that dying clerics, who have observed the interdict, be interred in the cemetery of the church without the ringing of bells, all solemnities ceasing, with silence. And in conventual churches, two by two, or three together, let them be able to read, not to sing, the canonical hours, the doors closed, the interdicted and the excommunicated excluded, and the voice so lowered that they cannot be heard outside; since also to regulars, according to the privilege of the Apostolic See, it has been indulted that, when there shall be a general interdict of the land, it is permitted to them, the doors closed, the excommunicated and the interdicted excluded, the bells not rung, with voice suppressed, to celebrate the divine [offices].

Recipientibus autem signum crucis non negamus, quo minus eis ob reverentiam crucifixi poenitentia, quum postulaverint, iniungatur, quod et aliis peregrinis potest misericorditer indulgerI. CAP. XII.

Moreover, to those receiving the sign of the cross we do not refuse, so that, out of reverence for the Crucified, penance, when they have requested it, be enjoined upon them; which can also be mercifully indulged to other pilgrims. CHAPTER 12.

Famosum est et multum allegabile, et hoc dicit. Quilibet doli capax tenetur saltem semel in anno confiteri proprio sacerdoti, vel de eius licentia alteri, et eucharistiae sacramentum ad minus in Pascha recipere. Et sacerdos, revelans confessionem, deponendus est, et in monasterio ad agendum perpetuam poenitentiam detrudendus.

It is well-known and much allegeable, and it says this: Every person capable of discretion is bound to confess at least once in the year to his own priest, or to another by his license, and to receive the sacrament of the Eucharist at the least at Easter. And a priest who reveals a confession is to be deposed, and thrust into a monastery to do perpetual penance.

Idem in concilio generalI. Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia sua solus peccata saltem semel in anno fideliter confiteatur proprio sacerdoti, et iniunctam sibi poenitentiam propriis viribus studeat adimplere, suscipiens reverenter ad minus in Pascha eucharistiae sacramentum, nisi forte de proprii sacerdotis consilio ob aliquam rationabilem causam ad tempus ab huiusmodi perceptione duxerit abstinendum; alioquin et vivens ab ingressu ecclesiae arceatur, et moriens Christiana careat sepultura. Unde hoc salutare statutum frequenter in ecclesiis publicetur, ne quisquam ignorantiae caecitate velamen excusationis assumat.

Likewise in the General Council. Let every faithful person of either sex, after he has reached the years of discretion, faithfully confess by himself alone all his sins to his own priest at least once in the year, and strive by his own powers to fulfill the penance enjoined upon him, reverently receiving at least at Easter the sacrament of the Eucharist, unless perhaps by the counsel of his own priest, for some reasonable cause, he should judge that for a time he ought to abstain from such reception; otherwise, even while living, let him be barred from entry to the church, and, dying, let him be deprived of Christian burial. Wherefore let this salutary statute be published frequently in the churches, lest anyone assume the veil of excuse from the blindness of ignorance.

Si quis autem alieno sacerdoti voluerit iusta de causa sua confiteri peccata, licentiam prius postulet et obtineat a proprio sacerdote, quum aliter ipse illum non possit absolvere vel ligare. Sacerdos autem sit discretus et cautus, ut more periti medici superinfundat vinum et oleum vulneribus sauciati, diligenter inquirens et peccatoris circumstantias et peccati, quibus prudenter intelligat, quale debeat ei praebere consilium, et cuiusmodi remedium adhibere, diversis experimentis utendo ad salvandum aegrotum. Caveat autem omnino, ne verbo aut signo aut alio quovis modo aliquatenus prodat peccatorem.

But if anyone should wish, for a just cause, to confess his sins to another priest, let him first request and obtain license from his own priest, since otherwise the latter cannot absolve or bind him. Moreover, let the priest be discreet and cautious, that, in the manner of a skilled physician, he may pour over wine and oil upon the wounds of the wounded man, diligently inquiring both the circumstances of the sinner and of the sin, by which he may prudently understand what sort of counsel he ought to offer him, and what kind of remedy to apply, using various experiments to save the sick man. Let him, however, altogether beware lest by word or sign or in any other way he betray the sinner in any degree.

Sed, si prudentiori consilio indiguerit, illud absque ulla expressione personae caute requirat, quoniam, qui peccatum in poenitentiali iudicio sibi detectum praesumpserit revelare, non solum a sacerdotali officio deponendum decernimus, verum etiam ad agendam perpetuam poenitentiam in arctum monasterium detrudendum.

But, if he shall have needed more prudent counsel, let him cautiously seek it without any expression of the person, since whoever shall have presumed to reveal a sin disclosed to him in the penitential judgment, we decree is not only to be deposed from sacerdotal office, but also to be thrust into a strict monastery to perform perpetual penance.

CAP. XIII. Medici, vocati ad infirmos, debent ante omnia inducere infirmum ad confessionem, nec quicquam persuadere pro salute corporis, tendens in animarum periculum.

CHAPTER 13. Physicians, called to the sick, ought before all things to induce the sick person to confession, and not to persuade anything for the salvation of the body that tends into the peril of souls.

Idem in eodem.

The same in the same.

Quum infirmitas corporalis nonnunquam ex peccato proveniat, dicente Domino languido, quem sanaverat: "Vade, et amplius noli peccare, ne deterius aliquid tibi contingat," praesenti decreto statuimus, et districte praecipimus medicis corporum, ut, quum eos ad infirmos vocari contigerit, ipsos ante omnia moneant et inducant, ut medicos advocent animarum, ut, postquam fuerit infirmo de spirituali salute provisum, ad corporalis medicinae remedium salubrius procedatur, quum causa cessante cesset effectus. Hoc quidem inter alia huic causam dedit edicto, quod quidam, in aegritudinis lecto iacentes, quum eis a medicis suadetur, ut de animarum salute disponant, in desperationis articulum incidunt, unde facilius mortis periculum incurrunt. Si quis autem medicorum huius nostrae constitutionis, postquam per praelatos locorum fuerit publicata, transgressor exstiterit, tamdiu ab ingressu ecclesiae arceatur, donec pro transgressione huiusmodi satisfecerit competenter.

Since bodily infirmity sometimes comes forth from sin, the Lord saying to the languid man whom he had healed: "Go, and no longer sin, lest something worse befall you," by the present decree we establish and strictly enjoin the physicians of bodies that, when it happens that they are called to the infirm, they before all things warn and induce them to summon physicians of souls, so that, after provision has been made for the infirm person concerning spiritual salvation, one may proceed more healthfully to the remedy of corporal medicine, since, the cause ceasing, the effect ceases. Indeed, among other things, this gave occasion to this edict: that certain persons, lying on a bed of sickness, when it is recommended to them by physicians that they make arrangements concerning the salvation of their souls, fall into the point of desperation, whence they more easily incur the danger of death. But if any of the physicians shall have become a transgressor of this our constitution, after it has been published by the prelates of the places, let him be kept from entry into the church so long, until he has competently made satisfaction for such a transgression.

Ceterum, quum anima sit multo pretiosior corpore, sub interminatione anathematis prohibemus, ne quis medicorum pro corporali salute aliquid aegroto suadeat, quod in periculum animae convertatur.

Moreover, since the soul is much more precious than the body, we prohibit, under the threat of anathema, that any of the physicians, for bodily health, advise the sick person anything that would be converted into peril of the soul.

CAP. XIV. Eleemosynarum quaestores sine apostolicis vel dioecesanorum literis admitti non debent, nec tunc proponant ultra id, quod in ipsis literis continetur.

CHAPTER 14. Alms-quaestors ought not to be admitted without apostolic or diocesan letters, nor even then may they set forth beyond that which is contained in those letters themselves.

Hoc primo. Et debent esse modesti, et a locis et expensis incongruis abstinere. Hoc secundo.

This first. And they ought to be modest, and to abstain from incongruous places and expenses. This second.

In dedicatione basilicae ultra annum, et in anniversario dedicationis, et in literis indulgentiarum, concessis ab alio quam a Papa, ultra XL. dies remissio excedere non debet. H. d. usque ad fin.

At the dedication of a basilica after a year, and on the anniversary of the dedication, and in letters of indulgences, granted by someone other than the Pope, the remission ought not to exceed beyond 40 days. This holds to the end.

Idem in eodem.

The same in the same.

Quum ex eo (Et infra: [cf. c.2.de reliq. et ven. sanct.

When from that (And below: [cf. ch.2.on relics and the veneration of saints.

III. 45.]) Eleemosynarum quoque quaestores, quorum quidam se alios mentiendo abusiones nonnullas in sua praedicatione proponunt, admitti, nisi apostolicas vel dioecesani episcopi literas veras exhibeant, prohibemus, et tunc praeter id, quod in ipsis continebitur literis, nihil populo proponere permittantur. Formam vero, quam communiter talibus apostolica sedes indulget, duximus exprimendam, ut secundum eam dioecesani episcopi suas literas moderentur. Ea siquidem talis est: "Quoniam, ut ait Apostolus, omnes stabimus ante tribunal Christi, recepturi prout in corpore gessimus, sive bonum fuerit sive malum, oportet nos diem messionis extremae misericordiae operibus praevenire, ac aeternorum intuitu seminare in terris, quod reddente Domino cum multiplicato fructu colligere debeamus in coelis, firmam spem fiduciamque rectam tenentes, quoniam qui parce seminat parce et metet, et qui seminat in benedictionibus, de benedictionibus et metet vitam aeternam.

3. 45.]) The collectors of alms likewise—some of whom, by pretending to be others, put forth certain abuses in their preaching—we forbid to be admitted unless they exhibit true apostolic letters or those of the diocesan bishop; and then let them be permitted to propose nothing to the people beyond what will be contained in those same letters. But the form which the apostolic see commonly grants to such, we have deemed should be expressed, so that according to it the diocesan bishops may regulate their own letters. For it is as follows: "Since, as the Apostle says, we shall all stand before the tribunal of Christ, to receive according as we have done in the body, whether it shall have been good or evil, it behooves us to forestall the day of the final harvest by works of mercy, and, with a view to eternal things, to sow on earth what, when the Lord renders, we ought to gather in heaven with multiplied fruit, holding firm hope and right confidence, since he who sows sparingly will also reap sparingly, and he who sows in blessings, from blessings also will reap life eternal.

Quum igitur ad sustentationem fratrum et egenorum ad tale confluentium hospitale propriae non suppetant facultates, universitatem vestram monemus et exhortamur in Domino, atque in remissionem vobis iniungimus peccatorum, quatenus de bonis vobis a Deo collatis pias eleemosynas et grata eis caritatis subsidia erogetis, ut per subventionem vestram ipsorum inopiae consulatur, et vos per haec bona et [per] alia, quae Domino inspirante feceritis, ad aeterna possitis gaudia pervenire." Qui autem ad quaerendas eleemosynas destinantur, modesti sint et discreti, nec in tabernis aut in aliis locis incongruis hospitentur, nec inutiles faciant aut sumptuosas expensas, caventes omnino, ne falsae religionis habitum gestent. Ad haec, quia per indiscretas et superfluas indulgentias, quas quidam ecclesiarum praelati facere non verentur, et claves ecclesiae contemnuntur, et poenitentialis satisfactio enervatur, decernimus, ut, quum dedicatur basilica, non extendatur indulgentia ultra annum, sive ab uno solo sive a pluribus episcopis, dedicetur, ac deinde in anniversario dedicationis tempore XL. dies de iniunctis poenitentiis indulta remissio non excedat. (Et infra:) Hunc quoque dierum numerurm indulgentiarum literis praecipimus moderari, quae pro quibuslibet casibus aliquoties conceduntur, quum Romanus Pontifex, qui plenitudinem obtinet potestatis, hoc in talibus moderamen consueverit observare.

Since therefore for the sustenance of the brothers and of the needy flocking to such a hospital their own resources do not suffice, we admonish and exhort your whole body in the Lord, and we enjoin upon you for the remission of sins, that from the goods conferred upon you by God you disburse pious alms and welcome subsidies of charity to them, so that by your subvention provision may be made for their want, and you through these good things and [through] others, which with the Lord inspiring you shall have done, may be able to attain to eternal joys." Those, moreover, who are appointed to seek alms, let them be modest and discreet, nor let them lodge in taverns or in other unfit places, nor make useless or sumptuous expenses, taking utmost care lest they wear the habit of a false religion. To these matters we add: because through indiscreet and superfluous indulgences, which some prelates of churches do not fear to make, both the keys of the Church are held in contempt and penitential satisfaction is enervated, we decree that, when a basilica is dedicated, the indulgence not be extended beyond a year, whether it be dedicated by one alone or by several bishops, and thereafter on the anniversary time of the dedication the remission granted of the enjoined penances not exceed 40. days. (Et infra:) We also command this same number of days to be regulated in letters of indulgences, which are sometimes granted for whatever cases, since the Roman Pontiff, who holds the plenitude of power, has been accustomed to observe this moderation in such matters.

CAP. XV. Archiepiscopus infra provinciam suam potest concedere indulgentias secundum formam concilii generalis. H. d. Et loquitur de cap.

CHAPTER 15. The archbishop within his province can grant indulgences according to the form of the general council. Here it says. And it speaks about the chapter.

praeced. in fine.

at the end of the preceding.

Honorius III. Nostra postulasti certificari responso, utrum per tuam provinciam possis concedere remissionis literas generales. Nos igitur fraternitati tuae breviter respondemus, quod per provinciam tuam libere potes huiusmodi concedere literas, ita tamen, quod statutum generalis concilii non excedas.

Honorius 3. You have asked to be certified by our response, whether through your province you can grant general letters of remission. We therefore briefly respond to your fraternity that through your province you may freely grant such letters, provided, however, that you do not exceed the statute of the general council.

CAP. XVI. Episcopus et alii, de quibus in litera, possunt sine licentia superiorum sibi eligere providum confessorem.

CHAPTER 16. The Bishop and the others, of whom in the letter, can, without the license of superiors, choose for themselves a provident (prudent) confessor.

Gregorius IX. Ne pro dilatione poenitentiae periculum immineat animarum, permittimus episcopis et aliis superioribus, nec non minoribus praelatis exemptis, ut etiam praeter sui superioris licentiam providum et discretum sibi possint eligere confessorem.

Gregory 9. Lest, on account of the delay of penance, peril should impend over souls, we permit bishops and other superiors, as well as lesser exempt prelates, that they may be able even without the license of their own superior to choose for themselves a prudent and discreet confessor.

TITULUS XXXIX. DE SENTENTIA EXCOMMUNICATIONIS.

TITLE 39. ON THE SENTENCE OF EXCOMMUNICATION.

CAP. I. Impubes, qui clericum percussit, ab episcopo absolvi potest, et qui ioco vel causa disciplinae percutit clericum, etiamsi sit maior, excommunicatus non est; qui vero ex odio, sic, et per Papam absolvitur.

CHAPTER 1. A minor who has struck a cleric can be absolved by the bishop; and he who strikes a cleric in jest or for the sake of discipline, even if he is of full age, is not excommunicated; but he who does so out of hatred is excommunicated, and is absolved by the Pope.

Alexander III. Senonensi Archiepiscopo.

Alexander III. To the Archbishop of Sens.

Super eo vero, quod a nobis consilium postulasti, utrum scholares, si se invicem percusserint in plena vel minori aetate, clerici aut religiosi viri in claustro, secundum canonem illum, quo statutum est, ut illi, qui in clericos violentas manus iniiciunt, mittantur ad apostolicam sedem absolvendi, debeant pro sua absolutione ad eandem sedem venire, inquisitioni tuae taliter respondemus, quod, si clerici infra puberes annos se adinvicem, aut unus alterum percusserint, non sunt ad apostolicam sedem mittendi, quia eos aetas excusat. Nec etiam clerici, si sunt plenae aetatis, et non de odio, vel de invidia, vel de indignatione, sed levitate iocosa se adinvicem percutere contingat, neque magister, si scholarem clericum intuitu disciplinae vel correctionis percusserit, quia non potest in ipsis iniectio manuum violenta notari. Ceterum si ex odio iidem scholares vel saeculares clerici sese percusserint, pro sua absolutione debent ad apostolicam sedem venire.

Concerning that, indeed, which you have asked counsel from us, whether scholars, if they have struck one another in full or in lesser age, or clerics or religious men in the cloister, according to that canon by which it is established that those who lay violent hands upon clerics are to be sent to the Apostolic See to be absolved, ought to come to the same See for their absolution, to your inquiry thus we respond, that, if clerics below the years of puberty have struck each other, or one has struck the other, they are not to be sent to the Apostolic See, because age excuses them. Nor also clerics, if they are of full age, and not out of odium, or out of envy, or out of indignation, but by jocose levity it should happen that they strike each other, nor a master, if he has struck a scholar-cleric with a view to discipline or correction, because in them a violent laying-on of hands cannot be noted. Moreover, if out of odium those same scholars or secular clerics have struck each other, they ought to come to the Apostolic See for their absolution.

CAP. II. Monachos, se adinvicem percutientes, absolvit abbas. Idem in canonicis regularibus; et, abbatis discretione deficiente, recurritur ad episcopum.

CHAPTER 2. Monks, when striking one another, are absolved by the abbot. The same holds for canons regular; and, if the abbot’s discretion is lacking, recourse is made to the bishop.

Idem eidem.

The same to the same.

Monachi vero et canonici regulares, quocunque modo se in claustro percusserint, non sunt ad apostolicam sedem mittendi, sed secundum providentiam et discretionem sui abbatis disciplinae subdantur, et, si discretio abbatis non sufficit ad eorum correctionem, est providentia dioecesani episcopi adhibenda.

But monks and canons regular, in whatever way they have come to blows in the cloister, are not to be sent to the Apostolic See, but, according to the providence and discretion of their abbot, let them be subjected to discipline; and, if the discretion of the abbot does not suffice for their correction, the providence of the diocesan bishop is to be applied.

CAP. III. Ostiarius, qui clericum percussit non graviter, ab episcopo absolvi potest.

CHAPTER 3. The Ostiary, who struck a cleric not gravely, can be absolved by the bishop.

Hoc primo. Officialis, deliberate iniiciens manum in clericum, per Papam absolvitur. Hoc secundo.

This first. An official, deliberately laying a hand upon a cleric, is absolved by the Pope. This second.

Qui repellendo vim vi clericum percutit, excommunicatus non est. Hoc tertio. Qui percutit clericum, turpiter inventum cum propinqua, excommunicatus non est; secus cum remota, et dicitur propinqua, ut in litera.

He who, repelling force by force, strikes a cleric is not excommunicated. This, thirdly. He who strikes a cleric found disgracefully with a propinqua (a near kinswoman) is not excommunicated; otherwise, if with a remota (one not related); and “propinqua” is so called, as in the letter.

Idem eidem.

The same to the same.

Si vero aliquis alicuius potestatis ostiarius, sub praetextu sui officii malignatus, clericum laeserit, ab episcopo suo potest absolvi, nisi forte eundem clericum graviter vulneraverit. Officialis vero pro iniectione manuum in clericum non potest sine mandato Romani Pontificis absolutionis beneficium promereri, quia nulli laico super clericum tanta datur auctoritas, nisi forte turbam arcendo irruentem, non ex deliberatione, sed fortuito casu clericum laedat. Si vero clericum, vim sibi inferentem, vi quis repellat vel laedat, non debet propter hoc ad sedem apostolicam transmitti, si in continenti vim vi repellat, quum vim vi repellere omnes leges omniaque iura permittant.

If indeed someone, an ostiary of some authority, under the pretext of his office, having acted maliciously, should injure a cleric, he can be absolved by his bishop, unless perhaps he has grievously wounded that same cleric. An official, however, for the laying-on of hands upon a cleric, cannot, without a mandate of the Roman Pontiff, merit the benefit of absolution, because to no layman is such authority given over a cleric, unless perhaps, while warding off a crowd rushing in, not by deliberation but by a fortuitous chance he injures the cleric. But if someone, repelling by force a cleric who is inflicting force on him, either repels or injures him, he ought not on that account to be sent to the Apostolic See, if on the spot he repels force by force, since to repel force by force all laws and all rights permit.

Nec ille compellendus est ad sedem apostolicam venire, qui in clericum, cum uxore, matre [vel] sorore vel filia propria turpiter inventum, manus iniecerit violentas. Ceterum, si [eum] in stupro vel adulterio, quod committit cum ea, quae ipsum ita proxima consanguinitatis linea non contingit, ceperit, aut [alias] in eum violentas manus iniecerit, non erit a sententia illius excommunicationis immunis.

Nor is he to be compelled to come to the apostolic see, who has laid violent hands upon a cleric found disgracefully with his own wife, mother [or] sister or daughter. Moreover, if he should catch [him] in fornication or adultery, which he commits with one who does not touch him in so near a line of consanguinity, or [otherwise] has laid violent hands upon him, he will not be immune from the sentence of that excommunication.

CAP. IV. Qui percutit clericum, ignorans probabiliter eum clericum, excommunicatus non est; ignorantiam tamen probare debet per iuramentum, et, si hoc praestare recusat, pro excommunicato haberi debet.

CHAPTER 4. He who percusses a cleric, being probably ignorant that he is a cleric, is not excommunicated; nevertheless he ought to prove the ignorance by an oath, and, if he refuses to render this, he ought to be held as excommunicated.

Idem.

The same.

Si vero aliquis in clericum nutrientem comam, ignorans, quod clericus fuerit, manus iniecerit violentas, propter hoc non debet apostolico praesentari conspectui, nec etiam excommunicatione notari, dummodo ipsum esse clericum ignoraverit, vel, si hoc dubium fuerit, propria manu duntaxat praestiterit iuramentum, quod eum esse clericum ignorasset. Ab illo autem, si praestare noluerit iuramentum, quia violentas manus constat eum in clericum iniecisse, sicut ab excommunicato, donec de mandato summi Pontificis absolvatur, convenit abstinerI. CAP.

If indeed someone, upon a cleric who is nourishing his hair, ignorant that he was a cleric, should lay violent hands, on account of this he ought not to be presented to the apostolic sight, nor even to be marked with excommunication, provided that he was unaware that he was a cleric; or, if this should be doubtful, that he has furnished, by his own hand only, an oath that he was unaware that he was a cleric. But from him, if he is unwilling to furnish the oath, since it is established that he laid violent hands upon a cleric, it is fitting to abstain, as from one excommunicated, until he is absolved by mandate of the Supreme Pontiff. CHAPTER.

V. Percutiens clericum vel religiosum excommunicatus est, nec ab alio quam a Papa absolvitur, praeterquam in mortis articulo.

5. One who strikes a cleric or a religious is excommunicated, and is absolved by no one other than the Pope, except in the article of death.

Idem.

The same.

Non dubium est vobis, sicut credimus, vel incertum, quod hi, qui violentas manus in clericos vel canonicos, aut cuiuslibet religionis conversos iniiciunt, ex constitutione concilii sententiam excommunicationis incurrunt, nec nisi in articulo mortis sine Romano Pontifice absolutionis possunt beneficium impetrare.

It is not doubtful to you, as we believe, or uncertain, that those who lay violent hands upon clerics or canons, or converts of any religion, incur by the constitution of the council the sentence of excommunication, nor, unless at the point of death, can they, without the Roman Pontiff, impetrate the benefit of absolution.

CAP. VI. Mulieres, quae inciderunt in canonem: Si quis suadente, absolvuntur ab episcopo. Idem in personis, quae non sunt sui iuris, vel sunt delicatae, de quibus dubitatur, quod non possent commode accedere ad curiam.

CHAPTER 6. Women who have fallen under the canon: Si quis suadente, are absolved by the bishop. The same in the case of persons who are not sui juris, or are delicate, about whom it is doubted that they could conveniently approach the curia.

Et h. d. usque ad § Illi. - § 1. Mandans clericum percuti, excommunicatus est, sicut percutiens. H. d.

And in this distinction up to § Illi. - § 1. One who commands a cleric to be struck is excommunicated, just like the striker. In this distinction.

Idem.

The same.

Mulieres vel etiam aliae personae, quae sui iuris non sunt, ab episcopo dioecesano absolvi possunt, si manus in clericum iniecerint violentas. De his vero, qui magnae sunt potentiae, et ita delicati, quod laborem veniendi ad sedem apostolicam nequeunt sustinere, si manus violentas iniecerint in clericos, respondemus, quod status personae prius et veritas negotii est intimanda Romano Pontifici et secundum consilium eius tales erunt de commisso scelere corrigendi. § 1. Illi vero, qui non per se ipsos, sed eorum auctoritate vel mandato alii violenter iniiciunt manus in clericos, ad sedem apostolicam sunt omni excusatione cessante mittendi, quum is committat vere, cuius auctoritate vel mandato delictum committi probatur.

Women or also other persons who are not sui juris can be absolved by the diocesan bishop, if they have laid violent hands upon a cleric. But concerning those who are of great power, and so delicate that they cannot endure the labor of coming to the Apostolic See, if they have laid violent hands upon clerics, we respond that the status of the person and the truth of the business must first be intimated to the Roman Pontiff, and according to his counsel such persons shall be corrected for the crime committed. § 1. Those, however, who not by themselves, but by whose authority or mandate others violently lay hands on clerics, are to be sent to the Apostolic See, with every excuse ceasing, since he truly commits the offense by whose authority or mandate the crime is proved to be committed.

CAP. VII. Excommunicatus per iniectionem manuum in clericum, licet occultus, absolvitur per solum Papam.

CHAPTER 7. An excommunicate for the laying-on of hands upon a cleric, although secret, is absolved by the Pope alone.

Idem.

The same.

Porro, si aliqui violentas manus in fratres suos iniiciunt, et ducti poenitentia, non convicti, sed privatim, sicut asseris, a te veniam postulant, eos monere debes propensius et inducere, ut his, quos laeserunt, congrue satisfaciant, et apostolico se conspectui repraesentent, quum a te vel ab alio quolibet sine speciali mandato Romani Pontificis absolvi non possint.

Furthermore, if some lay violent hands upon their brothers, and, led by penitence, not convicted but privately, as you assert, ask pardon from you, you ought the more earnestly to warn them and induce them to make suitable satisfaction to those whom they have injured, and to present themselves to the apostolic presence, since they cannot be absolved by you or by any other whatsoever without the special mandate of the Roman Pontiff.

CAP. VIII. Etiam privilegiati tenentur vitare excommunicatum, et per iniectionem manuum in clericum excommunicati sunt.

CHAPTER 8. Even the privileged are bound to avoid the excommunicate, and by the laying-on of hands upon a cleric they are excommunicated.

Idem.

The same.

Nulli autem monachi Templarii se possunt privilegio apostolicae sedis tueri, quo minus excommunicatos vitare debeant, et pro violenta manuum iniectione in clericos sicut excommunicati vitarI. CAP. IX. Percutiens monachum vel conversum religiosum debet denunciari excommunicatus, et vitari, donec fuerit per Papam absolutus.

No however, Templar monks can shield themselves by the privilege of the Apostolic See, so that they ought not to avoid the excommunicated, and, for the violent laying-on of hands upon clerics, to be shunned like the excommunicated. CHAPTER 9. He who strikes a monk or a religious conversus ought to be denounced as excommunicated, and to be avoided, until he shall have been absolved by the Pope.

Idem Episcopis et aliis Praelatis per Galliam constitutis.

The same to the Bishops and other Prelates established throughout Gaul.

Parochianos autem vestros, si qui in monachos vel conversos praefati ordinis violentas manus iniecerint, sublato appellationis remedio secundum tenorem generalis decreti excommunicatos publice nuncietis, ipsosque faciatis sicut excommunicatos arctius evitari, donec laesis congrue satisfaciant, et cum literis vestris apostolico se conspectui repraesentent.

Your parishioners, however, if any should have laid violent hands upon monks or conversi (lay-brothers) of the aforesaid order, with the remedy of appeal removed, you shall publicly announce as excommunicated according to the tenor of the general decree, and you shall cause them to be more strictly shunned as excommunicated, until they suitably make satisfaction to the injured, and present themselves with your letters to the Apostolic presence.

CAP. X. Ponitur forma praecepti, quod sub virtute iuramenti fieri debet illi, qui pro violenta manuum iniectione in clericum excommunicatus absolvitur.

CHAPTER 10. The form of the precept is set forth, which under the virtue of an oath ought to be made to him who, for the violent laying-on of hands upon a cleric, having been excommunicated, is absolved.

Idem Genuensi Archiepiscopo.

The same to the Genoese Archbishop.

Ex tenore literarum tuarum nobis innotuit, quod B. canonicus S. Mariae de Vineis in quendam subdiaconum manus iniecit violentas. (Et infra:) Mandamus itaque fraternitati tuae, quatenus, recepto ab eo canonico iuramento, quod tuo debeat mandato parere, ipsum vice nostra a sententia, qua tenetur, absolvas, sibique in virtute iuramenti praecipias, ne de cetero in clericum, monachum, Hospitalarium vel alicuius religionis conversum manus iniiciat violentas, nisi se defendendo, aut de mandato suorum fecerit praelatorum, vel nisi super eum praelationis ministerium aut magisterium habeat, aut cum ipso in eadem ecclesia socius esse noscatur.

From the tenor of your letters it has become known to us that B., a canon of St. Mary of the Vines, laid violent hands upon a certain subdeacon. (And below:) We therefore command your fraternity that, once you have received from that canon an oath that he ought to obey your mandate, you absolve him, in our stead, from the sentence by which he is held, and you prescribe to him, by the virtue of the oath, that henceforth he not lay violent hands upon a cleric, a monk, a Hospitaller, or a conversus of any religion, unless in self-defense, or he should do it by the mandate of his prelates, or unless he have over him the ministry of prelation or magisterium, or be known to be an associate with him in the same church.

CAP. XI. Excommunicatum pro percussione clerici absolvit episcopus, si sine periculo Papam adire nequit; debet tamen sibi mandare, quod adeat Papam impedimento cessante.

CHAPTER 11. One excommunicated for the percussion of a cleric is absolved by the bishop, if he cannot approach the Pope without danger; he ought, however, to mandate to him that he go to the Pope, the impediment ceasing.

Idem Cenomanensi Episcopo.

The same to the Bishop of Le Mans.

De cetero noveris, quod, si quis pro violenta manuum iniectione in clericum est vinculo excommunicationis adstrictus, si habens capitales inimicitias, vel alias iustas excusationes, quibus ab itinere rationabiliter excusetur, ita, quod sine periculo apostolico se nequeat conspectui praesentare, licet dioecesano episcopo, recepto iuramento secundum morem ecclesiae sibi absolutionis gratiam impertiri. Sed est illi sub iuramenti debito iniungendum, ut, quam citius opportunitatem habuerit, Romanum Pontificem adeat, mandatum apostolicum suscepturus.

Furthermore know that, if anyone, for a violent laying-on of hands upon a cleric, is bound by the bond of excommunication, if he is harboring capital enmities, or other just excuses by which he is reasonably excused from the journey, such that he cannot present himself to the apostolic presence without danger, it is permitted to the diocesan bishop, an oath having been received according to the custom of the Church, to impart to him the grace of absolution. But it is to be enjoined upon him under the debt of an oath that, as soon as he shall have opportunity, he go to the Roman Pontiff, to receive the apostolic mandate.

CAP. XII. Quum Papa absolutionem excommunicati delegat, mandat recipi cautionem de parendo mandatis ecclesiae.

CHAPTER 12. When the Pope delegates the absolution of an excommunicated person, he orders that a surety be received for obeying the mandates of the Church.

Urbanus III. Senonensi Archiepiscopo.

Urban III. To the Archbishop of Sens.

Ad haec autem, quum [nonnunquam] inter [aliquos] parochianos tuos, vel inter eos et alios controversia coram delegatis iudicibus agitetur, saepius a iudicibus ipsis, ut asseris, auctoritate apostolica tibi iniungitur, ut alteram partium, forte parere iudicio contemnentem, vel ob aliam causam rationabilem ecclesiastica districtione percellas. Illi vero, qui subiacere excommunicationi mandantur, ad alios iudices literas ab apostolica sede impetrant, a quibus nihilominus auctoritate apostolica tibi mandatur, ut eos, qui de priorum iudicum mandato excommunicati fuerant, habeas absolutos. Super quo tua discretio dubitat, quid tibi in diversitate huiusmodi sit agendum.

To these things however, when [sometimes] a controversy is stirred before delegated judges among [certain] of your parishioners, or between them and others, it is more often enjoined upon you by the judges themselves, as you assert, by apostolic authority, that you strike with ecclesiastical distriction the other of the parties, perhaps scorning to obey the judgment, or for some other reasonable cause. But those, who are commanded to be subject to excommunication, procure letters from the apostolic see to other judges, by whom nonetheless by apostolic authority it is mandated to you, that those who had been excommunicated by mandate of the prior judges you hold as absolved. On which your discretion is in doubt what ought to be done by you in a diversity of this kind.

Ad quod breviter respondemus, quod, si literae, ad secundos iudices impetratae, tacita veritate obtentae non fuerint, eos ad mandatum eorum absolutos habere debes; praecipue quum Romana ecclesia absolutionem sententiae delegatorum iudicum nequaquam consuevit aliis delegare, nisi in literis commissionis contineatur expresse de sufficienti cautione praestanda ab his, qui absolvi debent, quod iudicio ecclesiae debeant obedire.

To which we briefly respond, that, if the letters procured to the second judges were not obtained with the truth kept silent, you ought to have them as absolved at their mandate; especially since the Roman church by no means is accustomed to delegate to others the absolution of the sentence of delegated judges, unless it is contained expressly in the letters of commission concerning the sufficient surety to be furnished by those who ought to be absolved, that they must obey the judgment of the church.

CAP. XIII. Excommunicatus per canonem: "Si quis suadente," sit dives vel pauper, per Papam absolvendus est vel eius legatum; fallit in muliere, sive infirmo vel mutilato, qui per episcopum absolvi possunt.

CHAPTER 13. One excommunicated under the canon: "Si quis suadente," whether rich or poor, must be absolved by the Pope or his legate; it fails in the case of a woman, or of an infirm or maimed person, who can be absolved by the bishop.

Clemens III. Ea noscitur (Et infra:) Quod utique fraternitas tua diligenter attendens, certificari humliter postulavit de his, qui violentas manus in clericos aliqua temeritate iniiciunt, nec eis suppetunt facultates, ut ad sedem apostolicam valeant laborare, quomodo his scilicet possit salubriter provideri. Super quo Consultationi tuae taliter duximus respondendum, quod mulieres, quas sexus fragilitas impedit, senes et valetudinarii, seu aliorum membrorum destitutionibus impediti, licet ad apostolicam sedem non veniant, ab episcopis valeant salutis remedium accipere, et ex eorum officio fidelium communioni restitui, satisfacto iuxta facultates his, quibus per eos constiterit iniurias irrogatas; alios autem, sive pauperes sive divites, sedi apostolicae vel legato eius, ut beneficium absolutionis obtineant, necesse est praesentari.

Clement 3. It is known by these things (And below:) Which indeed, your fraternity diligently attending, has humbly asked to be certified concerning those who with some rashness lay violent hands upon clerics, and means do not suffice them to be able to make their way to the apostolic see, namely how a healthful provision can be made for these. Upon which to your Consultation we have deemed to respond in such a manner, that women, whom the fragility of sex hinders, old men and valetudinarian persons, or those impeded by destitutions of other members, although they do not come to the apostolic see, may be able from bishops to receive the remedy of salvation, and by their office to be restored to the communion of the faithful, having made satisfaction according to their means to those to whom it shall have been established through them that injuries were inflicted by them; but others, whether poor or rich, must be presented to the apostolic see or its legate, in order to obtain the benefit of absolution.

Si vero huiusmodi infirmitatis tempore timore mortis beneficium fuerit absolutionis indultum, iuramento praestito iniungatur eisdem, ut, postquam sanitati fuerint restituti, ad Romanam ecclesiam vel eius legatum accedant, mandatum apostolicum super talibus recepturI. CAP. XIV.

But if indeed, during the time of an infirmity of this kind, out of fear of death the benefit of absolution shall have been granted, after an oath has been provided let it be enjoined upon the same that, after they have been restored to health, they go to the Roman Church or to its legate, to receive the apostolic mandate concerning such matters. CHAPTER 14.

Ante denunciationem vitandus est excommunicatus pro violenta manuum iniectione in clericos, nisi sit incultus. Hoc primo. Interficiens clericum, qui, contempto clericali habitu, se enormitatibus immiscuit, excommunicatus non est.

Before denunciation, one excommunicated for the violent laying-on of hands upon clerics is to be avoided, unless he be uncult. This first. One who kills a cleric who, the clerical habit being contemned, involved himself in enormities, is not excommunicated.

Hec secundo.

This second.

Idem.

The same.

Quum non ab homine (Et infra:) A nobis itaque fuit ex parte tua quaesitum, an tenearis abstinere a communione illius, qui pro temeraria manuum iniectione in sententiam incidit, antequam excommunicatus publice nuncietur, et an incidant in canonem latae sententiae interfectores clericorum aut presbyterorum illorum, qui, abiecto suscepti ordinis ministerio, in publicis bellis vel etiam praeter bella se homicidiis polluere non verentur, quum in comessationibus, et in ebrietatibus, atque rapinis et aliis enormitatibus aeque sunt, ut laici, vel deterius debacchantes. In secunda igitur Consultatione taliter respondemus, quod a communione illius, qui pro sacrilega manuum iniectione in clericum in edictum excommunicationis incidit, licet denunciatus non sit, adhuc debes abstinere, nisi forte id tibi soli pateret. In quo casu ipsum privatim tantummodo evitabis, quamdiu ab ecclesia toleratur, ut saltem verecundiae rubore suffusus pro latenti excessu taliter satisfacere compellatur.

Since not by man (And below:) From us, then, there was on your part an inquiry, whether you are held to abstain from the communion of him who, for a rash laying-on of hands, has fallen into the sentence, before he is publicly announced as excommunicated; and whether the slayers of clerics or of those presbyters who, having cast aside the ministry of the order received, in public wars or even apart from wars do not fear to defile themselves with homicides, since in carousals, and in drunkenness, and in rapines and other enormities they are equally as laymen, or raging worse, fall under the canon of latae sententiae. In the second therefore Consultation we thus respond, that from the communion of him who, for a sacrilegious laying-on of hands upon a cleric, has fallen under the edict of excommunication, although he has not been denounced, you must still abstain, unless perchance this were evident to you alone. In which case you will avoid him only privately, so long as he is tolerated by the church, in order that at least, suffused with the blush of modesty, he may be compelled to satisfy in such a manner for the hidden excess.

In articulo vero secundae quaestionis respondemus, quod occisores clericorum aut presbyterorum, qui, ut dictum est, contempto clericali habitu tyrannidi et enormitati se inverecunde immiscent, in odium clericalis excessus, et in terrorem atque correctionem similium, canone latae sententiae laici minime coercentur; iniungatur tamen eis poenitentia competens aliquantulum asperior, quam si omnino in laicos talia commisissent. Praeterea, quia nemo desperandus est, dum fuerit in mortali corpore constitutus, quum id quod differtur, aliquando consilio postmodum maturiore perficiatur. Ad ultimum quoque quod consuluisti nos, si de iure communi tibi liceat, ac suffraganeis tuis, illos, qui pro temeraria manuum iniectione excommunicationis sententia percelluntur, absolvere, huic manifestius respondemus, quod observata exceptione quorundam quae in decretalibus Alexandri III.

In the article indeed of the second question we respond, that the killers of clerics or presbyters who, as was said, with the clerical habit despised shamelessly intrude themselves into tyranny and enormity, in hatred of clerical excess, and for the terror and correction of the like, are by no means constrained, as laymen, by a canon of a sentence already incurred; nevertheless, let a suitable penance be enjoined upon them, somewhat harsher than if they had committed such things entirely against laymen. Moreover, because no one is to be despaired of while he is constituted in a mortal body, since that which is deferred may at some time afterward with more mature counsel be brought to perfection. Finally also as to what you consulted us, whether by the common law it may be permitted to you and to your suffragans to absolve those who, for rash laying-on of hands, are smitten by a sentence of excommunication, to this we respond more plainly, that, the exception of certain persons contained in the decretals of Alexander 3 being observed.

continetur hoc nemini liceat, nisi apostolicae sedis gaudeat privilegio speciali. Verumtamen volentes illis, qui in tam remotis partibus tuae provinciae commorantur, dispensatione providere paterna: fraternitati tuae praesentibus literis indulgemus, ut illos, qui taliter excommunicati sunt ipso iure, si corporum impotentia, aut paupertas eos impediat, aut aliqua inevitabilis, et manifesta necessitas, dummodo satisfaciant iis, quos offenderunt et aliquam agant poenitentiam, ad correctionem sui, ceterorumque terrorem a sententia excommunicationis auctoritate apostolica fretus absolvas, si tamen ex percussione huiusmodi laesio corporalis enormis aut mors non fuerit subsecuta. Nimirum in his omnibus, si quis sanctorum patrum statuta diligenter perscrutetur, nihil novum nos respondisse reperiet, sed quod antiquum est quasi quadam manu sollicitudinis innovasse.

it is contained that this is permitted to no one, unless he enjoys the special privilege of the Apostolic See. Nevertheless, wishing with a fatherly dispensation to provide for those who dwell in such remote parts of your province: by these present letters we indulge to your fraternity, that those who are thus excommunicated by the law itself, if weakness of body or poverty hinders them, or some unavoidable and manifest necessity, provided that they make satisfaction to those whom they have offended and perform some penance, for their own correction and for the terror of others, you may absolve from the sentence of excommunication, relying on apostolic authority, if, however, from such a striking no enormous bodily injury or death has followed. Surely in all these things, if anyone should diligently examine the statutes of the holy fathers, he will find that we have responded nothing new, but that we have, as it were, with a certain hand of solicitude, renewed what is ancient.

CAP. XV. Ante absolutionem communicandum non est excommunicato, licet iuraverit parere mandatis ecclesiae, vel composuerit cum offenso. Hoc dicit primo.

CHAPTER 15. Before absolution, an excommunicate is not to be admitted to communion, even if he has sworn to obey the mandates of the Church, or has made composition with the offended party. This he says first.

Infamato de excommunicatione communicandum non est, nisi se purget, vel ad cautelam absolvatur. H. d. secundo.

One defamed on account of excommunication is not to be communicated, unless he purge himself, or be absolved by way of precaution. This he says secondly.

Idem.

The same.

Quum desideres, quid tua fraternitas observare debeat super his, quae dubietatem continent, apostolicae sedis rescripto plenius edoceri: nos, qui, licet immeriti, ex suscepto administrationis officio consultationibus respondere cogimur singulorum, [interrogationum tuarum nodos praesenti rescripto solvere volumus, et tuam in hoc prudentiam commendamus, qui quum iuris canonici peritiam habeas, et prudentum consilio perfruaris, ad maiorem tamen evidentiam et formam ceteris praefigendam sacrosanctae Romanae ecclesiae matris tuae consulta requiris, in quo spiritum consilii et fortitudinis, sicut vir discretus et prudens, te habere ostendis.] Fuit autem primae quaestionis tenor huiusmodi, utrum alicui excommunicato, qui mandato ecclesiae stare iuravit, et ante absolutionem episcopus ei communionem reddidit, sit communicandum ab aliis, et an episcopus id facere debeat. Cui siquidem quaestioni taliter respondemus, quod, quum cautio iuratoria, quam hodie qui excommunicati sunt praestant, potius ad cautelam ex consuetudine ecclesiae, quam ex rigore canonum sit inducta, neque momenti tam validi reputetur, quod, nisi absolutionis beneficium subsequatur, ille, qui excommunicatur, debeat communioni aliorum restitui, praesertim quum ex eo iuramento absolutionem consecutus non sit, et constet, eum excommunicatum fuisse, et verum sit, absolutum non esse, nec episcopus nec alii debent communicare eidem, nisi fuerit secundum formam ecclesiae post iuramentum praestitum absolutus, quia secundum Apostolorum canones et Fabiani statuta Pontificis, qui cum excommunicato scienter communicaverit, est communione privandus, immo iuxta Isidori statuta excommunicationis poenam contrahit cum eodem. Secundae quaestioni, statuta canonum et praecipue piae memoriae Alexandri III.

Since you desire to be more fully taught by a rescript of the apostolic see, what your fraternity ought to observe concerning those matters which contain doubt: we, who, although unworthy, by reason of the office of administration undertaken are compelled to respond to the consultations of individuals, [we wish by the present rescript to untie the knots of your questions, and we commend your prudence in this, you who, although you have expertise in canon law and enjoy the counsel of the prudent, nevertheless, for greater clarity and for a form to be set before the others, require the consultations of the most holy Roman church, your mother, in which you show that you have, like a discreet and prudent man, the spirit of counsel and of fortitude.] Moreover, the tenor of the first question was of this sort: whether to someone excommunicated, who has sworn to stand by the mandate of the church, and before absolution the bishop has restored to him communion, he is to be communicated with by others, and whether the bishop ought to do that. To which question indeed we thus respond, that, since the sworn caution, which today those who are excommunicated furnish, has been introduced rather by way of caution from the custom of the church than from the rigor of the canons, nor is it considered of such strong moment that, unless the benefit of absolution follows, he who is excommunicated ought to be restored to the communion of others, especially since from that oath he has not obtained absolution, and it is evident that he was excommunicated, and it is true that he has not been absolved, neither the bishop nor others ought to communicate with him, unless he shall have been absolved according to the form of the church after the oath has been furnished; because, according to the Canons of the Apostles and the statutes of Pope Fabian, he who shall knowingly have communicated with an excommunicate is to be deprived of communion, nay indeed, according to the statutes of Isidore he incurs the penalty of excommunication with the same. To the second question, the statutes of the canons, and especially of Alexander 3.

praedecessoris nostri sequentes, hunc finem duximus imponendum, quod, si publica fama est, aliquem verberasse clericum, nec episcopus, nec alius communicare sibi debet, nisi ad arbitrium episcopi de hoc se purgaverit, vel ad maiorem cautelam absolutionis beneficium consequatur. Tertio loco tua discretio requisivit, si clericus, verberatus ab aliquo, querimoniam apud suum episcopum deposuerit, et testes producere paratus fuit, et episcopo mediante cum suo verberatore composuerit, et ille reconciliatus sibi fuerit, an per hoc is debeat ad aliorum communionem admitti. Super quo tibi breviter respondemus, quod, licet ille, qui violentas manus iniecit, ei, quem laesit, satisfecisse taliter videatur, ecclesiae tamen, quam offendit, ex hoc non satisfecisse dignoscitur, et, nisi forma ecclesiae, quae pro absolutione talium, ut supra dictum est, introducta est, observetur, non est communicandum eidem.

following our predecessor, we have deemed this conclusion to be imposed, that, if there is public report that someone has beaten a cleric, neither the bishop nor anyone else ought to communicate with him, unless at the bishop’s arbitrium he has purged himself of this, or, for greater caution, he obtain the benefit of absolution. In the third place your discretion inquired, if a cleric, beaten by someone, has lodged a complaint before his bishop, and was prepared to produce witnesses, and, the bishop mediating, has composed with his beater, and he has been reconciled to him, whether by this he ought to be admitted to the communion of others. On which we briefly answer you, that, although he who laid violent hands seems thus to have satisfied him whom he injured, nevertheless he is recognized by this not to have satisfied the Church which he offended; and, unless the form of the Church, which for the absolution of such persons, as has been said above, has been introduced, be observed, he is not to be communicated with.

Ultimae praeterea quaestionis omnes perplexiones resolvimus, quod in pari stilo criminis conquadratur, qui clericum captivum detinet, licet violentas manus in ipsum non iniecerit est vitandus, nec est communioni fraternae reducendus, nisi iuxta formam ecclesiae fuerit ut supradictum est, absolutus.

Moreover, we resolve all the perplexities of the last question, namely that he who detains a cleric captive is equated in a like style of crime, although he has not laid violent hands upon him, and he is to be shunned, nor is he to be reduced to fraternal communion, unless, according to the form of the Church, as said above, he shall have been absolved.

CAP. XVI. Sacerdos, eiiciens regularem de ecclesia, officia divina turbantem, excommunicatus non est.

CHAPTER 16. A priest, casting out from the church a regular who is disturbing the divine offices, is not excommunicated.

Idem.

The same.

Veniens ad sedem apostolicam. I. lator praesentium sua nobis assertione proposita monstravit, quod, quum matutina officia celebraret, quaedam monialis, ecclesiam ipsam ingrediens, cum alio clerico ludendo impedimentum praestabat, quo minus Deo divinum posset obsequium exhibere; unde memoratus sacerdos commotus, ut liberius posset circa divinorum celebrationem vacare, manibus in eam appositis, ut extra ecclesiam poneret, quum nollet exire, in trahendo ipsam coegit eandem extra ecclesiam residere. Sed tu illum propter hoc tanquam excommunicatum evitasti, et facis ab aliis evitari.

Coming to the apostolic see. 1. the bearer of the present, with his assertion to us having been set forth, showed that, while he was celebrating the matutinal offices, a certain nun, entering the church itself, by playing with another cleric was furnishing an impediment, whereby he was less able to exhibit to God the divine obsequy; whence the aforesaid priest, moved, so that he might more freely be able to have leisure for the celebration of divine things, with hands laid upon her, in order to put her outside the church, when she was unwilling to go out, by dragging her compelled that same one to remain outside the church. But you avoided him on account of this as though excommunicated, and you cause him to be avoided by others.

Ideoque per apostolica tibi scripta mandamus, quatenus, si res ita se habet, eum de cetero non evites, quum ex hoc ipsum excommunicatum nullatenus videamus.

Therefore, through apostolic writings to you we mandate, that, if the matter stands thus, you are not to avoid him henceforth, since from this we in no way see that he himself is excommunicated.

CAP. XVII. Excommunicati pro levi manuum iniectione in clericum possunt per episcopum absolvi.

CHAPTER 17. Excommunicated persons for a slight laying-on of hands upon a cleric can be absolved by the bishop.

H. d. secundum communem lecturam, et est textus singularis.

In this passage, according to the common reading, and it is a singular text.

Idem.

The same.

Pervenit ad nos (Et infra: [cf. c.5.de test. cog. II.21.])Illos autem, qui valetudine praepediti pro absolutionis beneficio ad sedem apostolicam nequeunt laborare, recepto ab eis, sicut moris est, iuramento, potes absolvere ita, quod sanitati pristinae restituti apostolico se conspectui repraesentent.

It has come to us (And below: [cf. ch.5.on compelled witnesses 2.21.])But those who, impeded by ill-health, cannot labor to the apostolic see for the benefit of absolution, after an oath has been received from them, as is the custom, you can absolve on this condition: that, restored to their pristine health, they present themselves to the apostolic presence.

Sexui vero femineo, et pueris ac senibus super hoc satis te credimus posse libere dispensare. [Ecclesias insuper, quae sanguinis vel seminis sunt effusione pollutae, civitatis clericis convocatis cum processione et aquae benedictae aspersione, prout in ordinario habetur scriptum, poteris emundare.] De his etiam absolvendis, qui clericis non enormem, sed modicam et levem iniuriam irrogarunt, tuae fraternitatis arbitrio duximus committendum.

But as to the female sex, and to boys and old men, concerning this we believe you are quite able to dispense freely. [Moreover, you will be able to cleanse churches which are polluted by an effusion of blood or of semen, the clerics of the city having been convoked, with a procession and the aspersion of blessed water, as is written in the Ordinary.] As for also absolving those who have inflicted upon clerics not an enormous, but a moderate and light injury, we have deemed it to be committed to the discretion of your fraternity.

CAP. XVIII. Clericus, qui scienter et sponte participat excommunicato in divinis officiis, excommunicatus est excommunicatione maiori, et tantum absolvendus per Papam.

CHAPTER 18. A cleric, who knowingly and of his own accord participates with an excommunicate in divine offices, is excommunicated with the greater excommunication, and is only to be absolved by the Pope.

H. d. secundum Panorm.

This decretal, according to Panormitanus.

Idem.

The same.

Significavit nobis (Et infra:) Verum clericos [illos], qui scienter et sponte participaverunt excommunicatis a nobis, et ipsos in officiis receperunt, eadem excommunicationis sententia cum ipsis non dubitamus involvi; quos etiam pro beneficio absolutionis habendo ad nos volumus cum literarum tuarum insinuatione remittI. CAP. XIX.

He has signified to us (And further:) But the clerics [those], who knowingly and of their own accord participated with those excommunicated by us, and received them themselves into offices, we do not doubt are involved by the same sentence of excommunication together with them; whom also, for obtaining the benefit of absolution, we wish to be remitted to us with the intimation of your letters. CHAPTER 19.

Excommunicatus pro iniectione manuum in clericum, vel incendiarius post publicationem a solo Papa absolvitur.

One excommunicated for the injection of hands upon a cleric, or an incendiary, after publication, is absolved by the Pope alone.

Idem.

The same.

Tua nos duxit fraternitas consulendos, an ii soli sint ad sedem apostolicam destinandi, qui in latae sententiae canonem incidentes, manus in clericos inverterunt violentas, et utrum non possint ab eadem sententia, nisi per Romanum Pontificem liberari. Unde Fraternitati tuae taliter respondemus, quod non solum ii, qui in clericos temerarias manus iniiciunt, sed etiam incendiarii, ex quo sunt per ecclesiae sententiam publicati, pro absolutionis beneficio ad apostolicam sedem sunt mittendi, et non nisi per Romanum Pontificem absolvendi. Illi vero, qui ecclesiastica beneficia de manibus praesumunt laicorum accipere, non consueverunt pro tali excessu ad sedem apostolicam laborare. [De sacerdote etc.

Your fraternity has led us to be consulted, whether only those are to be sent to the apostolic see who, falling under the canon of latae sententiae, have turned violent hands against clerics, and whether they cannot be freed from that same sentence except by the Roman Pontiff. Wherefore we thus reply to your Fraternity, that not only those who lay rash hands upon clerics, but also incendiaries, from the time they are published by the Church’s sentence, are to be sent to the apostolic see for the benefit of absolution, and are not to be absolved except by the Roman Pontiff. But those who presume to receive ecclesiastical benefices from the hands of laymen are not accustomed, for such an excess, to have to resort to the apostolic see. [Concerning the priest, etc.

cf. c. 4. de cler. aegr. III.6.]

cf. ch. 4. on sick clerics 3.6.]

CAP. XX. Legati de latere absolvere possunt excommunicatos pro iniectione manuum in clericos.

CHAPTER 20. Legates a latere are able to absolve those excommunicated for the violent laying of hands upon clerics.

Idem.

The same.

Ad eminentiam sedis apostolicae est recurrendum, quoties articulus dubitationis emergit, ut tanto quis promptiori conscientia recipiat et observet quod super re dubia sibi fuerit a sede apostolica responsum, quanto praerogativa dignitatis illius certiori noscitur ipsius sententia veritatis roborata, quae in B. Petro Apostolorum principe prae aliis omnibus amplitudinem praelatioms accepit. Sicut autem ex parte tua nostris est auribus intimatum, tibi exstat dubium, utrum absolutionis beneficium assequantur qui pro iniectione manuum in clericos vel alias religiosas personas excommunicationem incurrerunt, et a legatis cardinalibus, qui a latere Romani Pontificis destinantur pro tempore, absolvuntur, quum iidem legati mandatum sibi super hoc non ostendant expressum. Super quo id a te ac tuis suffraganeis volumus observari, ut eos habeas absque omni haesitationis scrupulo absolutos, quos constiterit a talibus beneficium fuisse absolutionis adeptos. [Dat.

To the eminence of the apostolic see recourse is to be had, whenever an article of doubt emerges, so that with so much the readier conscience one may receive and observe what on a doubtful matter shall have been answered to him by the apostolic see, inasmuch as the prerogative of that dignity is known to have its sentence of truth strengthened more certainly, which in Blessed Peter, the prince of the Apostles, before all others received the amplitude of prelation. As however has been intimated to our ears on your part, there stands for you a doubt, whether they obtain the benefice of absolution who, for the laying-on of hands upon clerics or other religious persons, have incurred excommunication, and are absolved by the cardinal legates, who are for the time being sent from the side of the Roman Pontiff, when the same legates do not display an express mandate to themselves concerning this. Concerning which, this we will to be observed by you and your suffragans, that you hold as absolved, without any scruple of hesitation, those whom it shall have been established to have obtained from such persons the benefice to have been of absolution. [Given.

Laterani.]

of the Lateran.]

CAP. XXI. Generalis excommunicatio non ligat, nisi subditos proferentis.

CHAPTER 21. General excommunication does not bind, except the subjects of the one pronouncing it.

Idem.

The same.

A nobis fuit ex parte tua quaesitum, utrum, si quis ita pronunciaverit: "quisquis furtum fecerit, excommunicatus sit:" haec generalis clausula ad ipsius excommunicatoris subditos referatur, an generaliter extendatur ad omnes, qui non sunt de iurisdictione illius. Ad quod utique dicimus, quod hac sententia non nisi subditi obligantur, nisi forte plus ei contulerit maior et largior auctoritas delegantis.

It was asked of us on your part, whether, if someone has thus pronounced: "whoever shall have committed theft, let him be excommunicated:" this general clause is to be referred to the subjects of the excommunicator himself, or is to be extended generally to all who are not under his jurisdiction. To which we say assuredly that by this sentence none but subjects are bound, unless perhaps a greater and more ample authority of the delegating party has conferred more to him.

CAP. XXII. Qui cum effractione spoliant ecclesias, excommunicati sunt, et per Papam tantum post denunciationem absolvuntur.

CHAPTER 22. Those who despoil churches with effraction are excommunicated, and are absolved by the Pope alone after denunciation.

Idem.

The same.

Conquesti sunt nobis dilecti filii Reginenses canonici, quod I. de Malafrena et eius sequaces ecclesiam de Viliaco et alias quasdam ecclesias Reginensis episcopatus violenter confregerunt, easque spoliare minime dubitarunt, et quosdam homines Reginae ecclesiae depraedari nullatenus dubitaverunt. Quoniam igitur haec gravia sunt, nec clausis debent oculis praeteriri; mandamus, quatenus, si est ita, memoratos sacrilegos, publice accensis candelis, appellatione cessante excommunicatos nuncietis, et faciatis sicut excommunicatos arctius evitari, donec passis iniuriam congrue satisfaciant, et damna pro eis data resarciant, et cum literis vestris rei veritatem continentibus apostolico se conspectui repraesentent.

Our beloved sons, the canons of Reggio, have complained to us that I. de Malafrena and his followers violently broke open the church of Viliaco and other certain churches of the bishopric of Reggio, and did not at all hesitate to despoil them, and did not in any way hesitate to plunder certain men of the church of Reggio. Therefore, since these things are grave, and ought not to be passed over with eyes shut, we command that, if it is so, you announce the aforesaid sacrilegists as excommunicated publicly, with candles lit, appeal ceasing, and that you cause them, as excommunicated, to be more strictly avoided, until they duly make satisfaction to those who have suffered the injury, and repair the damages done to them, and, with your letters containing the truth of the matter, present themselves to the apostolic presence.

CAP. XXIII. Percutiens vel etiam interficiens clericum, se, dimisso clericali habitu, saevis enormitatibus immiscentem, non tenetur ire pro absolutione ad sedem apostolicam.

CHAPTER 23. He who strikes, or even kills, a cleric who, with the clerical habit laid aside, is involving himself in savage enormities, is not bound to go for absolution to the Apostolic See.

Ita generaliter summari potest.

Thus, in general, it can be summarized.

Idem.

The same.

Perpendimus ex literis tuis, quod quidam sacercdos tuae dioecesis pro eo, quod se filium regis falso nominare praesumpsit, et, armis acceptis, [in provincia] seditionem fecit et guerram, a dilecto filio B. comite per vicos iussus est fustigari; qui postea eius mandato traditus patibulo exspiravit. Quis igitur tam ipsum comitem quam alios huius facti participes velle super hoc satisfacere intimasti, praesenti pagina Fraternitati tuae duximus respondendum, quod, si memoratus sacerdos tali modo excessit, et arma ferens non propulsando, sed inferendo iniuriam fuit occisus, non videtur nobis, quod interfectores eius propter hoc ad obtinendam absolutionem apostolicam sedem adire cogantur; tu vero, qui merita personarum bene nosti, poenitentiam eis competentem iniungas. [Ceterum etc.

We have weighed from your letters, that a certain priest of your diocese, because he presumed to call himself falsely the king’s son, and, having taken up arms, [in the province] made sedition and war, was ordered by our beloved son B., the count, through the villages to be cudgelled; who afterwards, delivered by his command, expired on the gallows. Since therefore you intimated that both the count himself and the others participants in this deed wish to make satisfaction concerning this, by the present page we have judged to respond to Your Fraternity, that, if the aforesaid priest transgressed in such a manner, and, bearing arms, was slain not in repelling but in inflicting injury, it does not seem to us that his killers are on that account compelled to approach the Apostolic See to obtain absolution; but do you, who know well the merits of the persons, enjoin upon them a penance fitting. [Moreover, etc.

cf. Comp. II. c. 4. de vot. III.21.]

cf. Comp. 2. ch. 4. on vows 3.21.]

CAP. XXIV. Iudex ecclesiasticus, faciens percuti clericum per laicnm, etiam causa disciplinae, excommunicatus est, et ipse, et verberans pro absolutione tenentur ire ad Papam.

CHAPTER 24. An ecclesiastical judge, causing a cleric to be struck by a layman, even for the cause of discipline, is excommunicated, both he himself and the striker, and for absolution they are bound to go to the Pope.

Idem.

The same.

Universitatis vestrae consultationem accepimus, qua nos requisistis, utrum ille laicus incidat in excommunicationis edictum, qui ad iussionem abbatis, in cuius servitio commoratur, in clericum, aut monachum, aut conversum temerarias manus praesumit iniicere, maxime ubi causa non subest, propter quam debeat verberari. Nobis autem videtur, quod, nisi causa regularis disciplinae hoc faciat abbas in propria persona, vel, si necessitas urget, per clericum vel monachum fieri iubeat, tam qui tales verberari praecipit, quam illi, qui verberant, etiamsi causa subesset, excommunicationis sententiam, donec ad apostolicam sedem veniant, nequaquam evadunt.

We have received the consultation of your universitas, by which you asked us whether that layman falls under the edict of excommunication who, at the order of an abbot in whose service he resides, presumes to lay rash hands upon a cleric, or a monk, or a conversus, especially where no cause is present on account of which he ought to be beaten. But it seems to us that, unless for a cause of regular discipline the abbot does this in his own person, or, if necessity presses, orders it to be done through a cleric or a monk, both he who commands such persons to be beaten and those who beat, even if a cause were present, by no means escape the sentence of excommunication, until they come to the Apostolic See.

CAP. XXV. Clericus, ut laicus incedens, tertio monitus non resipiscens, perdit privilegium clericale.

CHAPTER 25. A Cleric, going about as a layman, not coming to his senses after being warned a third time, loses the clerical privilege.

Idem.

The same.

In audientia nostra talis fuit ex parte tua proposita consultatio, utrum clerici, qui arma militaria relicto habitu clericali gestare nullatenus erubescunt, si eis fuerit iniuria corporalis illata, vel se a captione redemerint, illa clericorum debeant immunitate gaudere, qua pro temeraria manuum iniectione, facta in clericum, excommunicatus quis ipso iure notatur. Ad haec tibi breviter respondemus, quod, quum frustra ecclesiae imploret auxilium, qui committit in ipsam, et lex saecularium principum huic responso satis efficax afferat argumentum, qua manifeste cautum habetur, matronam, cuius pudicitia attentata fuerit, non posse iniuriarum agere, si in veste meretricali fuerit deprehensa, huiusmodi clerici, si fuerint a praelatis suis tertio commoniti, et militaria noluerint arma deponere, de privilegio clericorum subsidium aliquod habere non debent.

In our audience there was on your part proposed such a consultation, whether clerics who, having laid aside the clerical habit, are not at all ashamed to bear military arms, if bodily injury has been inflicted on them, or have redeemed themselves from capture, ought to enjoy that immunity of clerics by which, for a rash laying-on of hands done upon a cleric, someone is marked as excommunicated by the law itself. To these things we briefly respond to you, that, since he implores the aid of the church in vain who commits against it, and the law of secular princes brings to this response a sufficiently efficacious argument, by which it is plainly provided that a matron, whose chastity has been attempted, cannot bring an action for injuries if she shall have been found in meretricious dress, clerics of this sort, if they shall have been warned a third time by their prelates, and are unwilling to lay down military arms, ought not to have any succor from the privilege of clerics.

CAP. XXVI. Excommunicatus propter iniectionem manuum in clericum, impeditus ire ad curiam, potest ab inferiore absolvi; sed impedimento cessante tenetur curiam visitare, suscepturus mandatum apostolicum.

CHAPTER 26. One excommunicated on account of the laying-on of hands upon a cleric, being impeded from going to the Curia, can be absolved by an inferior; but, the impediment ceasing, he is bound to visit the Curia, to receive the apostolic mandate.

Idem.

The same.

Quod de his etiam, in quibus non dubitas, et quid de his ipsis observari debeat plurimum agnovisti, sedis apostolicae responsa requiris, tanto fraternitatem tuam magis in Domino commendamus, quanto in his, quae sacrorum canonum institutionibus sunt expressa, auctoritate nostra procedere desideras et disponis. Sane, requisivit a nobis fraternitas tua, utrum [is,] qui se confitetur in latae sententiae canonem incidisse, nec ad hoc potest induci, ut ad sedem apostolicam veniat absolvendus, ab episcopo vel etiam a simplici presbytero absolutionis beneficium possit vel debeat promereri, et utrum presbyteris bigamis vel viduarum maritis, eorum uxoribus viam universae carnis ingressis, missarum liceat solennia celebrare. Verum, licet, quid de his observare debeat, sacris canonibus sit definitum, hoc tamen Fraternitati tuae ad praesens duximus respondendum, quod is, qui asserit, se in canonem latae sententiae incidisse, non aliter, quam per sedem apostolicam vel eius legatum absolutionis potest beneficium obtinere, nisi forte in mortis sit articulo constitutus, vel paupertate, aut infirmitate vel senectute tanta gravetur, quod ad ecclesiam Romanam laborem subire non valeat veniendi, vel ab hoc alio impedimento canonico retrahatur.

Because concerning these things also, in which you do not doubt, and what about these very matters ought to be observed you have very much recognized, you seek the responses of the apostolic see, we commend your fraternity so much the more in the Lord, in proportion as in those things which are expressed by the institutions of the sacred canons you desire and dispose to proceed by our authority. Indeed, your fraternity has inquired of us whether [is,] who confesses that he has fallen into a canon of lata sententia, and cannot be induced to come to the apostolic see to be absolved, can or ought to merit the benefit of absolution from a bishop or even from a simple presbyter, and whether to presbyters who are bigamists or husbands of widows, their wives having entered the way of all flesh, it is permitted to celebrate the solemnities of Masses. However, although what ought to be observed about these has been defined by the sacred canons, this nevertheless Fraternitati tuae for the present we have deemed should be responded: that he who asserts that he has fallen into a canon of lata sententia cannot obtain the benefit of absolution otherwise than through the apostolic see or its legate, unless perhaps he be in the article of death, or be burdened by such poverty, or infirmity, or old age, that he is not able to undergo the labor of coming to the Roman church, or is held back from this by some other canonical impediment.

Ceterum ab his in forma sacramenti exigi consuevit, ut resumptis viribus et opportunitate concessa Romanam ecclesiam in propria persona debeant visitare. [De presbyteris etc. cf. c.3.de bigam.

Moreover, it has been customary to exact from them, in the form of a sacrament, that, their strength resumed and an opportunity conceded, they ought to visit the Roman church in their own person. [Concerning presbyters etc. cf. ch.3.on bigamy.

non ord. I. 21.]

not in order. 1. 21.]

CAP. XXVII. Ligatus pluribus excommunicationibus, licet ex eodem facto, obtinens absolutionem expressa una causa seu una excommunicatione, non habetur pro absoluto quoad aliam.

CHAPTER 27. Bound by multiple excommunications, although from the same act, upon obtaining absolution with one cause expressed or for one excommunication, he is not held as absolved as to another.

Innocentius III. Archiepiscopo, Decano et Praecentori Lugdunensibus.

Innocent III. To the Archbishop, the Dean, and the Precentor of Lyons.

Quum pro causa, quae inter dilectos filios G. et F. Cabilonensis ecclesiae archidiaconos vertebatur, eis dilectum filium G. sancti Hadriani diaconum cardinalem concesserimus auditorem, procurator G. archidiaconi inter alia allegavit, quod, quum F. archidiaconus in succentorem Cabilonensis ecclesiae, diaconatus fungentem officio, in communi dormitorio manus iniecisset temere violentas, et eum traxisset verberando per claustrum, tu, frater archiepiscope, eum ob violentam manuum iniectionem et violationem immunitatis ecclesiae fecisti excommunicatum publice nunciari. (Et infra:) Nos igitur, causam ipsam vestro examini committentes, Discretioni vestrae per apostolica scripta mandamus, quatenus, si vobis constiterit, dictum F. archidiaconum ob duplicem causam excommunicatum fuisse, et expressisse tantum alteram in literis, quas super absolutione sua a sede apostolica impetravit, ipsum tanquam excommunicatum satisfacere ecclesiae suae pro altera, monitione praemissa per censuram ecclesiasticam appellatione remota cogatis. [Praedictas vero etc.

Since for the cause which was turning between the beloved sons G. and F., archdeacons of the church of Chalon, we had granted to them our beloved son G., deacon-cardinal of St. Hadrian, as auditor, the procurator of G. the archdeacon, among other things, alleged that, when Archdeacon F. had rashly laid violent hands upon the succentor of the church of Chalon, performing the office of the diaconate, and had dragged him, beating him, through the cloister, you, brother archbishop, had him publicly proclaimed excommunicated on account of the violent laying on of hands and the violation of the church’s immunity. (And below:) We therefore, committing the cause itself to your examination, command to your Discretion by apostolic writings, that, if it shall be clear to you that the said Archdeacon F. was excommunicated for a double cause, and that he expressed only one in the letters which he obtained concerning his absolution from the apostolic see, you compel him, as one excommunicated, to make satisfaction to his church for the other, with monition premised, by ecclesiastical censure, appeal removed. [But the aforesaid etc.

Expensas etc. (cf. c.6.de proc. I.38.)]

The expenses etc. (cf. ch.6.on proctors, 1.38.)]

CAP. XXVIII. Excommunicato, decedenti in excommunicatione, quantumcunque contritus decesserit, non est communicandum ante absolutionem, nec pro eo orandum, licet sit quoad Deum absolutus.

CHAPTER 28. An excommunicate, dying in excommunication, however contrite he may have died, is not to be communicated before absolution, nor is prayer to be made for him, although he is absolved with respect to God.

Sed si constat ecclesiae de contritione praecedenti, absolvetur etiam post mortem ab eo, a quo vivus fuerat absolvendus; et heredes eius compelluntur per ecclesiam ad satisfaciendum pro eo.

But if it is evident to the Church concerning the preceding contrition, he will be absolved even after death by him by whom, while alive, he had been to be absolved; and his heirs are compelled by the Church to make satisfaction for him.

Idem Abbati S. Andreae.

The same, to the Abbot of St. Andrew.

A nobis est saepe quaesitam, utrum, si aliquis excommunicatus, in quo indicia fuerint poenitentiae manifesta, nec per eum steterit, quo minus reconciliaretur ecclesiasticae unitati, non suscepto beneficio absolutionis decesserit, pro absoluto ab ecclesia sit habendus, et utrum pro tali recipienda sit eleemosyna, et a fidelibus sit orandum. Ut autem quod intendimus per suppositionem exempli apertius exprimemus, quidam presbyter et canonicus regularis, sicut per tuas nobis literas inimasti, quum publica laboraret infamia, quod ad quendam coniugatam accederet, maritus mulieris et consanguinei eius in eum manus iniecerunt temere violentas; propter quod per episcopum denunciati sunt excommunicationis sententiae subiacere. Verum ipsi, postmodum ad eundem episcopum accedentes, praestito in manibus eius, quod parerent iudicio ecclesiae, corporaliter iuramento, in mandatis receperunt ab ipso, quod, propter hoc apostolico se conspectui praesentarent.

It has often been asked of us whether, if someone excommunicated, in whom there were manifest indicia of penitence, and it did not stand by him that he should not be reconciled to ecclesiastical unity, has departed without having received the benefit of absolution, he ought to be held by the church as absolved, and whether for such a one alms are to be received, and prayer is to be made by the faithful. But that we may express more openly what we intend by the supposition of an example, a certain presbyter and regular canon, as you intimated to us by your letters, when he was laboring under public infamy, because he was approaching a certain married woman, the husband of the woman and her kinsmen laid rash and violent hands upon him; wherefore they were denounced by the bishop to be subject to the sentence of excommunication. But they themselves, afterward approaching that same bishop, having given in his hands, that they would obey the judgment of the church, a bodily oath, received in mandates from him, that, on account of this, they should present themselves to the apostolic presence.

Quumque unus illorum se ad iter accingeret veniendi, a quibusdam suis aemulis est peremptus, et extra coemeterium ecclesiae tumulatus. Et licet contra interfectores amici et consanguinei interfecti graviter sint commoti, eis tamen omnem rancorem remitterent et offensam, dummodo interfecti cadaver traderetur ecclesiasticae sepulturae. Videretur igitur forsan in hoc casu quibusdam, quod, quum sacramentum non necessitatis articulus, sed contemptus religionis excludat, et iudicium ecclesiae divinum [possit et] debeat iudicium imitari, quum in interfecto praedicto manifesta poenitentiae signa praecesserint, et propter hoc absolutus apud Deum esse credatur, absolutus etiam ab ecclesia sit habendus; sed e contrario, quum ex sola culpa ligetur quis quoad Deum apud triumphantem ecclesiam, ex sola vero sententia ligetur quoad hominem apud ecclesiam militantem, quando vinculum culpae remittitur, absolvitur apud Deum, sed apud homines non absolvitur, nisi quando vinculum sententiae relaxatur; alioquin ecclesiae absolutio nullatenus necessaria videretur, si in sola cordis contritione praeter sacerdotale officium rigor relaxaretur ecclesiasticae disciplinae. Nos igitur consultationi tuae de communi fratrum nostrorum consilio breviter respondemus, quod iudicium Dei veritati, quae non fallit, nec fallitur, semper innititur; iudicium autem ecclesiae nonnunquam opinionem sequitur, quam et fallere saepe contingit et falli.

And when one of them was girding himself for the journey of coming, he was slain by certain of his rivals, and buried outside the church’s cemetery. And although the friends and kinsmen of the slain man were grievously stirred against the killers, nevertheless they would remit to them all rancor and offense, provided that the corpse of the slain were handed over to ecclesiastical burial. It would therefore perhaps seem in this case to some, that, since an oath is excluded not by a necessity of the moment, but by a contempt of religion, and the judgment of the Church the divine [can and] ought to imitate judgment, since in the aforesaid slain man manifest signs of penitence had preceded, and for this reason he is believed to be absolved with God, he should also be held as absolved by the Church; but on the contrary, since by guilt alone someone is bound with respect to God in the Church triumphant, whereas by sentence alone he is bound with respect to man in the Church militant, when the bond of guilt is remitted, he is absolved with God, but among men he is not absolved, unless when the bond of sentence is relaxed; otherwise the absolution of the Church would by no means seem necessary, if by contrition of the heart alone, apart from the priestly office, the rigor of ecclesiastical discipline were relaxed. We therefore briefly answer your consultation by the common counsel of our brothers, that the judgment of God always rests upon truth, which does not deceive, nor is deceived; but the judgment of the Church sometimes follows opinion, which it often happens both to deceive and to be deceived.

Propter quod contingit interdum, ut qui ligatus est apud Deum apud ecclesiam sit solutus, et qui liber est apud Deum ecclesiastica sit sententia innodatus. Vinculum ergo, quo peccator ligatus est apud Deum, in culpae remissione dissolvitur; illud autem, quo ligatus est apud ecclesiam, quum sententia remittitur, relaxatur, quod in suscitatione Lazari sermo evangelicus manifestat, quem prius Dominus suscitavit, et Apostolis praecepit postmodum solvere suscitatum. Unde, quantumcunque se quis, iuramento praestito, quod ecclesiae mandato pareret, humiliare curaverit, quantacunque poenitentiae signa praecesserint; si tamen morte praeventus absolutionis non potuerit beneficium obtinere, quamvis absolutus apud Deum fuisse credatur: nondum tamen habendus est apud ecclesiam absolutus.

Wherefore it happens at times that he who is bound before God is loosed before the church, and he who is free before God is ensnared by an ecclesiastical sentence. Therefore the bond by which the sinner is bound before God is dissolved in the remission of guilt; but that by which he is bound before the church is relaxed when the sentence is remitted, as the evangelical discourse manifests in the raising of Lazarus, whom the Lord first raised, and afterwards commanded the Apostles to loose, once raised. Hence, however much someone, an oath having been given that he would obey the church’s mandate, has taken care to humble himself, however many signs of penitence may have preceded; if nevertheless, forestalled by death, he could not obtain the benefit of absolution, although he is believed to have been absolved before God: nevertheless he is not yet to be held as absolved before the church.

Potest tamen et debet ei ecclesiae beneficio subveniri, [scilicet] ut, si de ipsius viventis poenitentia per evidentia signa constiterit, defuncto etiam absolutionis beneficium impendatur. Nec obstat, quod ecclesiae legitur attributa potestas ligandi atque solvendi homines super terram, tanquam non possit solvere et ligare sub terra sepultos, et quod legitur, "Non communicetur mortuo, cui non est communicatum et vivo," quum, etsi communicatum non fuerit, communicandum tamen illi fuisset, quem non contemptus religionis, sed necessitatis articulus impedivit, et in certis casibus a canonibus denotatis ligasse legatur ecclesia mortuos et solvisse. Ut autem in uno pariter et eodem negotio et servemus rigorem, et mansuetudinem ostendamus: statuimus, ut illius mortui absolutio a sede apostolica requiratur, qui, quum viveret, ab ea fuerat absolvendus; aliorum autem absolutionem ex praemissa causa ceteris indulgemus, a quibus, dum viverent, fuerant absolvendi.

Nevertheless, he can and ought to be succored by the church’s benefit, [namely] that, if his penance while living has been established by evident signs, the benefit of absolution be extended even to the deceased. Nor does it hinder that the power of binding and loosing men upon the earth is read as attributed to the church, as though it could not loose and bind those buried under the earth; and that it is read, "Let there be no communion given to the dead man to whom it was not given even while living," since, even if it was not given, nevertheless it ought to have been given to him whom not contempt of religion but a crisis of necessity prevented; and in certain cases denoted by the canons the church is read to have bound the dead and to have loosed them. But that in one and the same matter we may both observe rigor and show mildness: we decree that the absolution of that dead man be sought from the Apostolic See, who, when he lived, ought to have been absolved by it; but as for the absolution of others, from the aforesaid cause we grant it to the rest, by those by whom, while they were living, they ought to have been absolved.

Absolutionis autem forma servetur, ut fiat cum poenitentiali psalmo, et tam oratione dominica quam alia consueta. Heredes quoque ipsius ad satisfaciendum pro ipso, si monitione praemissa noluerint, per districtionem ecclesiasticam compellantur. [Dat.

But let the form of absolution be observed, that it be done with a penitential psalm, and with both the Lord’s Prayer and the other customary ones. His heirs also, to make satisfaction on his behalf, if after a prior monition they are unwilling, are to be compelled by ecclesiastical distraint. [Given.

Lat. II. Non. Maii 1199.]

Lateran, 2 Nones of May 1199.]

CAP. XXIX. Detinens clericum in custodia vel vinculis sine laesione, excommunicatus est.

CHAPTER 29. Whoever detains a cleric in custody or in bonds, even without injury, is excommunicated.

H. d. primo. Communicans excommunicato scienter in crimine excommunicatus est, et, nisi difficultas impediat, absolvi debet ab excommunicatore cum iuramento. Communicans vero extra crimen reconciliari potest per simlicem sacerdotem sine iuramento.

In this matter, first. One who knowingly communicates with an excommunicate in the crime is excommunicated; and, unless difficulty impedes, he ought to be absolved by the excommunicator with an oath. But one communicating outside the crime can be reconciled by a simple priest without an oath.

H. d. usque ad finem.

In this matter, to the end.

Idem Wratislaviensi Episcopo.

The same, to the Bishop of Wrocław.

Nuper a nobis tua discretio requisivit, quid de illis laicis sit faciendum, qui clericos violenter, sine laesione tamen, in custodia detinent publica vel privata, vel etiam detrudunt in vincula, utrum in canonem latae sententiae incidant, ut ipso facto sint excommunicationis vinculo innodati, sicut illi, qui manus iniiciunt in clericos temere violentas; et utrum, qui nominatim excommunicatis scienter communicant, absolvi ab excommunicatione possint per confessionem a simplici sacerdote, vel episcopi seu archiepiscopi sit ab eis absolutio expetenda, et, si post actam poenitentiam cum illis valeas dispensare, qui, etsi bigami de iure non sunt, de facto saltem bigami nuncupantur eo, quod in sacris ordinibus constituti more nuptiali secundas in contubernium sibi mulierculas adiunxerunt. Nos igitur inquisitioni tuae taliter ex ordine respondemus, quod in primo consultationis articulo non credimus laicos poenam excommunicationis evadere, quamvis per eorum factum corporalis laesio non fuerit subsecuta, citra quam violentia saepius circa clericos nequiter perpetratur. In secunda vero quaestione credimus distinguendum, an is, qui nominatim excommunicato communicat, scienter in crimine communicet criminoso, ei consilium impendendo, auxilium vel favorem, aut alias in oratione vel osculo, aut orando secum, aut etiam comedendo. In primo quidem articulo, quum talis [et] communicet crimini, et participet criminoso, ac per hoc ratione damnati criminis videatur in eum delinquere, qui damnavit, ab eo vel eius superiore merito delicti tunc erit absolutio requirenda, quum iuxta canonicas sanctiones facientem et consentientem par poena constringat.

Recently your discretion has inquired from us what ought to be done concerning those laymen who hold clerics violently, yet without injury, in public or private custody, or even thrust them into chains, whether they fall under the canon of a “latae sententiae,” so that by the very fact they are knotted in the bond of excommunication, just like those who rashly lay violent hands upon clerics; and whether those who knowingly communicate with persons excommunicated by name can be absolved from excommunication by confession by a simple priest, or whether absolution is to be sought from the bishop or archbishop, and whether, after penance has been done, you may be able to dispense with those who, although they are not bigamists by law, are at least called bigamists in fact, because, being in sacred orders, they have, in nuptial fashion, added second little women to themselves into contubernium. We therefore respond to your inquiry thus in order, that in the first article of the consultation we do not believe laymen to escape the penalty of excommunication, although through their deed no bodily injury has followed, without which violence is very often wickedly perpetrated against clerics. But in the second question we think a distinction must be made, whether he who communicates with one excommunicated by name communicates knowingly in the crime with the criminal, by rendering to him counsel, aid, or favor, or otherwise in prayer or a kiss, or by praying with him, or even by eating. Indeed, in the first case, when such a one both communicates in the crime and shares with the criminal, and by this, by reason of the condemned crime, seems to offend against him who condemned, from him or from his superior, on the merit of the offense, absolution will then have to be sought, since according to canonical sanctions an equal penalty constrains the doer and the consenter, as well.

In secundo vero casu a suo episcopo vel a proprio sacerdote poterit absolutionis beneficium obtinere. Quamvis enim et tunc non iudicis, sed iuris sententia excommunicato communicans sit ligatus, quia tamen conditor canonis eius absolutionem sibi specialiter non retinuit, eo ipso concessisse videtur facultatem aliis relaxandi. Is autem, qui iuxta primum modum excommunicato communicat, cum iuramento debet absolvi; qui vero iuxta secundum modum illi participat, reconciliari poterit sine iuratoria cautione.

In the second case, however, he will be able to obtain the benefit of absolution from his bishop or from his own priest. For although even then he who communicates with an excommunicate is bound not by the sentence of a judge but by that of the law, nevertheless, since the framer of the canon did not specially reserve to himself his absolution, by that very fact he seems to have granted to others the faculty of relaxing it. But he who, according to the first manner, communicates with an excommunicate ought to be absolved with an oath; whereas he who, according to the second manner, participates with him, can be reconciled without a juratory caution.

Verum, si difficile sit ex aliqua iusta causa, quod ad ipsum excommunicatorem absolvendus accedat: concedimus indulgendo, ut, praestita iuxta formam ecclesiae cautione, quod excommunicatoris mandato parebit, a suo absolvatur episcopo vel proprio sacerdote. [Tertius etc. cf. c.4.de big.

But, if for some just cause it be difficult that the one to be absolved should approach the excommunicator himself: we grant by indulgence that, a caution having been furnished according to the form of the Church, that he will obey the excommunicator’s mandate, he be absolved by his own bishop or proper priest. [Third etc. cf. ch.4.on big.

non. ord. I. 21. Dat.

non. ord. 1. 21. Given.

Lat. XVII. Kal.

Lateran. 17 before the Kalends.

Iun. 1199.]

June. 1199.]

CAP. XXX. Iuramentum excommunicati de stando mandatis ecclesiae non habet vim absolutionis.

CHAPTER 30. The oath of an excommunicate, about abiding by the mandates of the Church, does not have the force of absolution.

H. d. primo. Excommunicato nullus communicare tenetur praeter personas exceptas; alias communicans excommunicato incurrit minorem, et est excommunicandus maiori, nisi ille esset excommunicatus cum particibus suis, qui tunc esset excommunicatus maiorI. Idem Strigonensi Archiepiscopo.

On this matter, first. No one is bound to communicate with an excommunicated person, except the persons excepted; otherwise, one communicating with an excommunicated person incurs the lesser, and is to be excommunicated with the greater, unless he was excommunicated with his own adherents, who then was excommunicated with the greater. The same to the Archbishop of Strigonium.

Quod in dubiis nostro postulas certificari rescripto, ut iuxta illud tuae discretionis arbitrium modereris, fraternitatem tuam dignis in Domino laudibus commendamus. Sane consuluit nos tua fraternitas, [utrum altare, in quo excommunicatus divina celebrare praesumpsit, reconsecrari debeat, et] an sit communicandum excommunicato, qui, quod staret mandato ecclesiae, iuratoriam praestitit cautionem, sed nondum absolutionis beneficium est adeptus, et si excommunicato communicare aliqui, et qui etiam teneantur. Quaesivit etiam, quae poena iis fuerit iniungenda, qui excommunicatis nolentes communicant vel inviti, et quid de presbyteris sit agendum, qui gubernant naves ad pugnam, et pugnent, et iis, qui alios incitant, sed non pugnant.

That in doubtful matters you request to be certified by our rescript, so that, according to it, you may moderate the judgment of your discretion, we commend your brotherhood with worthy praises in the Lord. Indeed your brotherhood has consulted us, [whether the altar on which an excommunicated man presumed to celebrate the divine offices ought to be reconsecrated, and] whether one should communicate with an excommunicated man who, because he would stand by the mandate of the Church, has furnished a sworn surety, but has not yet obtained the benefit of absolution, and whether any may communicate with an excommunicated man, and who are also bound to do so. It has also inquired what penalty ought to be enjoined on those who, unwilling or under compulsion, communicate with the excommunicated, and what should be done concerning presbyters who pilot ships to battle and who fight, and concerning those who incite others but do not fight.

Ad haec autem fraternitati tuae taliter Respondemus, quod excommunicato, licet, quod stet mandato ecclesiae, iuramento firmaverit, communicari non debet, donec per ecclesiam fuerit absolutus; alioquin post iuraraentum non esset absolutio necessaria. Utrum autem, si absolutionis beneficium non contemptus religionis, sed articulus necessitatis excluserit, tali vel saltem in morte communicare sit licitum, quia minime per tuas literas requisisti, ad praesens non duximus respondendum. Nullus autem scienter omnino nominatim excommunicato communicare tenetur, nisi quaedam personae, quae per illud Gregorii Papae capitulum: "Quoniam multos," specialiter excusantur. Illi autem, qui nominatim excommunicatis praesumptuose participant, praeter personas a dicto canone annotatas, nisi ab eorum participatione commoniti forte destiterint, excommunicationis vinculo sunt innodandi; secus autem, si scienter ei communicant, qui cum participibus suis est vinculo excommunicationis sententialiter innodatus.

To these matters, moreover, to your fraternity thus We respond, that to an excommunicate, although he has confirmed by an oath that he will stand by the mandate of the Church, one ought not to communicate, until he shall have been absolved by the Church; otherwise, after the oath, absolution would not be necessary. Whether, however, if the benefit of absolution has been excluded not by contempt of religion but by an exigency of necessity, it is licit to communicate such a one, or at least at the point of death, since you have by no means asked this through your letters, we have not deemed it to be answered at present. No one, however, knowingly at all is held to communicate with one excommunicated by name, unless certain persons who by that chapter of Pope Gregory, “Quoniam multos,” are specially excused. Those, however, who presumptuously participate with those excommunicated by name, apart from the persons annotated by the said canon, unless, when warned, they perhaps have desisted from their participation, are to be bound by the bond of excommunication; it is otherwise, however, if they knowingly communicate with him who, together with his participants, has by sentence been bound with the bond of excommunication.

Tunc enim et ipsi sententiam excommunicationis incurrunt. [Quia vero etc. (cf. c.5.de poen. V.37.)Dat.

For then they also incur the sentence of excommunication. [Since indeed, etc. (cf. ch.5.on penance 5.37.)Given.

cap. civ. Castellanam VI. Id. Oct. 1198.]

chapter 104. Castellana the 6th day before the Ides of October 1198.]

CAP. XXXI. Excommunicato communicare tenentur qui prius erant ei obligati ad obsequium familiare; alii vero non tenentur de necessitate, licet interdum possint de necessitate urgente.

CHAPTER 31. Those who were previously obligated to him for familiar service are held to communicate with an excommunicate; but others are not held of necessity, although at times they can by urgent necessity.

Idem Doctoribus decretorum Bononiensibus.

The same to the Bolognese Doctors of Decrees.

Inter alia, quae venerabilis frater noster Strigoniensis archiepiscopus dudum apostolatui nostro proponi fecit humiliter consulendo, illud etiam, si bene meminimus, inquisivit, utrum excommunicato communicare quis, et qui etiam teneantur; cui Nos super illo recolimus articulo respondisse, quod nullus omnino nominatim excommunicato scienter communicare tenetur, nisi quaedam personae, quae per illud Gregorii Papae capitulum: "Quoniam multos," specialiter excusantur. Verum ex hac nostra responsione magna quibusdam, sicut accepimus, orta est occasio disputandi, aliis concedentibus, quod excommunicato communicare tenentur personae in praedicto capitulo nominatae, praesertim quae prius ad communionem eorum ex debito tenebantur, aliis asserentibus, eos excommunicatis communicare licite posse, si velint, non tamen ad hoc ex necessitate teneri. Ut igitur, unde ius prodiit, interpretatio quoque procedat, ambiguitatem huiusmodi taliter duximus absolvendam, quod, quum quaedam personae, in praemisso capitulo prius denotatae, illis, in quos lata fuerit excommunicationis sententia subsequenter, ante prolationem ipsius obsequio tenerentur familiariter adhaerere, neque postmodum ad contrarium teneantur, quum adhuc ipsum debitum duret, beneficio canonis id agente, a priore non sunt obnoxietate solutae, sed ad familiare tenentur obsequium, et ita per consequens ad communionem quoque tenentur, sine qua illud nequeunt exhibere.

Among other things which our venerable brother, the Archbishop of Esztergom, some time ago to our apostolate caused to be proposed by humbly consulting, he also, if we remember well, inquired this: whether anyone is bound to communicate with an excommunicated person, and who also are so bound; to which on that point we recall article that we answered, that no one at all is bound knowingly to communicate with a person excommunicated by name, unless certain persons who, by that chapter of Pope Gregory, “Since many,” are specially excused. But from this our response, great for certain persons, as we have received, there arose occasion for disputation, some conceding that the persons named in the aforesaid chapter are bound to communicate with the excommunicated, especially those who previously were held by debt to their communion, others asserting that they can licitly communicate with the excommunicated, if they wish, yet are not held to this by necessity. Therefore, that the interpretation may proceed from the same source whence the law issued, we have judged that an ambiguity of this sort should thus be resolved: that, since certain persons, previously designated in the aforesaid chapter, with those upon whom the sentence of excommunication shall have been subsequently laid, before the pronouncement of the same were held by service to adhere in familiar (household) wise, neither afterwards are they held to the contrary, since the debt still endures, the benefit of the canon effecting this; they are not released from the prior subjection, but are held to familiar service, and thus consequently are held also to communion, without which they cannot exhibit that service.

Illud autem non ad omnes personas capituli credimus referendum, ut videlicet obnoxietati huiusmodi sint subiectae, quum viatores, peregrini et mercatores a communione talium personarum, nisi articulus necessitatis immineat, debeant abstinere, ut in fine colligitur manifeste, sed ad illas duntaxat, quae talibus arctiori tenentur obnoxietate constrictae, quibus tamen in his, pro quibus sunt excommunicatione notatae, ut in criminibus, communicare non debent, sed ab eis penitus abstinere. Unde prudenter in praemissa consultatione repondemus, non omnes personas, sed quasdam, quae per illud Gregorii Papae capitulum specialiter excusantur, ad communionem huiusmodi praemisso modo teneri, utrum autem et illae personae propter auctoritatem facinoris severius puniendi a communione talium per excommunicationis sententiam debeant aliquando prohiberi quia quaesitum non exstitit, responsum non fuit.

However, we do not believe that that is to be referred to all the persons of the chapter, namely, that they should be subject to such subjection, since travelers, pilgrims, and merchants ought to abstain from the communion of such persons, unless an article of necessity impends, as is manifestly gathered at the end, but only to those who are constrained by a stricter subjection to such people; yet even these ought not to communicate with them in those matters for which they are noted with excommunication, as in crimes, but should utterly abstain from them. Whence prudently in the aforesaid consultation we respond that not all persons, but certain ones who by that chapter of Pope Gregory are specially excused, are held to such communion in the aforesaid manner; but whether even those persons, on account of the authority of punishing the crime more severely, ought at some time to be forbidden from the communion of such people by a sentence of excommunication—because it was not asked, it was not answered.

CAP. XXXII. Si excommunicatus pro manuum iniectione scienter recipit ordines, si est clericus saecularis, deponendus est; si regularis, exsecutione ordinis est suspensus.

CHAPTER 32. If an excommunicate for laying violent hands knowingly receives orders, if he is a secular cleric, he must be deposed; if a regular, he is suspended from the execution of orders.

Qui, ignorans ius vel factum, sic excommunicatus recipit ordines, si est clericus saecularis, dispensat cum eo solus Papa; si regularis, dispensat abbas, si ignorantia est probabilis, et factum non est grave.

He who, ignorant of the law or of the fact, being thus excommunicated, receives orders—if he is a secular cleric, the Pope alone dispenses with him; if a regular, the abbot dispenses, if the ignorance is probable and the deed is not grave.

Idem.

The same.

Quum illorum absolutio, qui pro violenta manuum iniectione in clericos labem excommunicationis incurrunt, praeterquam in quibusdam casibus, a praedecessore nostro exceptis, sedi duntaxat apostolicae reservetur: nonnulli, ecclesiasticam sententiam negligentes, in excommunicatione positi ecclesiasticos ordines accipere non formidant. Quid autem de his fieri debeat, apostolicum saepius oraculum imploratur. Circa quos credimus, sicut reperitur in subditis, distinguendum, quod tales vel sciunt, excommunicationis se vinculo irretitos, vel non recolunt factum, pro quo in latae sententiae canonem inciderunt, vel factum quidem scientes, iuris ignari nesciunt exinde se teneri.

When the absolution of those who, for the violent laying-on of hands upon clerics, incur the stain of excommunication, except in certain cases excepted by our predecessor, is reserved to the Apostolic See alone: some, neglecting the ecclesiastical sentence, though placed under excommunication, do not fear to receive ecclesiastical orders. But as to what ought to be done concerning these, the apostolic oracle is often implored. Concerning whom we believe, as is found in the subjoined, a distinction must be made: that such men either know that they are ensnared by the bond of excommunication, or they do not recall the deed for which they fell under the canon of a sentence automatically incurred (latae sententiae), or, though knowing the deed, ignorant of the law they do not know that they are thereby held.

Primos, si fuerint saeculares clerici, a susceptis ordinibus censemus in perpetuum deponendos; in reliquis casibus tam archiepiscopi quam episcopi absque mandato sedis apostolicae speciali dispensandi facultatem se noverint non habere, quibus etiam est absolutio talium interdicta, quum maiora intelligantur illis prohibita, quibus vetita sunt minora. Poterunt tamen huiusmodi Romani Pontificis auribus intimari, ut ab eo secundum rigorem vel aequitatem responsum prodeat, prout discretio sua viderit faciendum. Qui si claustrales huiusmodi fuerint, licet a bonae memoriae praedecessore nostro Alexandro Papa fuerit constitutum, quod monachi et canonici regulares, quocunque modo se in claustro percusserint, non sunt ad apostolicam sedem mittendi, sed secundum discretionem et providentiam sui abbatis disciplinae subdantur, et, si abbatis discretio ad eorum correctionem non sufficit, providentia est dioecesani episcopi adhibenda; et alibi dicatur, quod de saeculo fugientes, qui religionis habitum in monasterio receperunt, et inter cetera postmodum confitentur, se tale commisisse delictum, per quod ipso actu excommunicationis sententiam incurrerunt, sine licentia Romani Pontificis abbas non potest nec debet eos absolvere, quamvis praesumptionem delinquentium debita possit animadversione punire: nos tamen in religionis favorem, et ut evagandi materia subtrahatur, maiorem eis gratiam exhibere volentes, eorum praelatis, quod etiam talibus absolutionis beneficium impertiri valeant, indulgemus, nisi excessus ipsorum exstiterit adeo difficilis et enormis, utpote si ad mutilationem membri vel effusionem sanguinis est processum, aut in episcopum aut abbatem violenta sit manus iniecta, quum excessus tales et similes nequeant sine scandalo praeteriri.

We judge the first, if they should be secular clerics, to be deposed in perpetuity from the orders they have received; in the remaining cases, both archbishops and bishops should know that they do not have the faculty of dispensing without a special mandate of the Apostolic See, to whom also the absolution of such persons is interdicted, since greater things are understood to be forbidden to those to whom the lesser are forbidden. Nevertheless, persons of this sort can be intimated to the ears of the Roman Pontiff, so that from him there may go forth a response according to rigor or equity, as his discretion shall have seen ought to be done. But if such persons are cloistered, although it was established by our predecessor of good memory, Pope Alexander, that monks and canons regular, in whatever way they may have struck one another in the cloister, are not to be sent to the Apostolic See, but are to be subjected to discipline according to the discretion and providence of their abbot, and, if the abbot’s discretion does not suffice for their correction, the providence of the diocesan bishop is to be applied; and elsewhere it is said that those fleeing from the world, who have received the habit of religion in a monastery, and afterward among other things confess that they have committed such a crime by which by the very act they incurred the sentence of excommunication, the abbot cannot nor ought to absolve them without the license of the Roman Pontiff, although he can punish the presumption of the delinquents with due animadversion: we, however, in favor of religion, and in order that the occasion for roaming be removed, wishing to exhibit greater grace to them, grant to their prelates that they may be able to impart the benefit of absolution even to such as these, unless their excess has been so difficult and enormous that, for instance, it has proceeded to the mutilation of a limb or the shedding of blood, or a violent hand be laid upon a bishop or an abbot, since such excesses and the like cannot be passed over without scandal.

Si vero claustralis aliquis in religiosam personam alterius claustri manus iniecerit violentas, per abbatem proprium, et eius, qui passus est iniuriam, absolvatur. Quodsi clericum percusserit saecularem, non nisi per apostolicam sedem, ut scandalum evitetur, absolutionis gratiam poterit promereri. Si autem et hos ad ordines promoveri contingat, iuxta praemissam distinctionem, qui scienter in contemptum ecclesiasticae disciplinae se fecerint ordinari, ab exsecutione suscepti ordinis et officii decernimus manere suspensos.

But if some cloistral person has laid violent hands upon a religious person of another cloister, let him be absolved by his own abbot and by the abbot of the one who has suffered the injury. But if he has struck a secular cleric, he will be able to merit the grace of absolution only through the Apostolic See, that scandal may be avoided. If, however, even these happen to be promoted to orders, according to the aforesaid distinction, those who knowingly, in contempt of ecclesiastical discipline, have caused themselves to be ordained, we decree are to remain suspended from the execution of the order and office received.

Circa reliquos vero, facti memoriam vel iuris peritiam non habentes, monasteriorum utilitate pensata, post iniunctam regularem poenitentiam et peractam abbates ipsorum poterunt dispensare, nisi grave fuerit et notabile factum, aut is, qui fecit, adultus fuerit et discretus, ut violenter et valide contra oblivionem vel ignorantiam praesumatur. Praecipimus autem abbatibus, ut formam istam diligenter observent, ne privilegium mereatur amittere, qui sibi permissa abutitur potestate.

Concerning the rest, indeed—those not having remembrance of the deed or expertise of law—once the utility of the monasteries has been weighed, after the regular penance has been enjoined and completed, their abbots will be able to dispense, unless the deed be grave and notable, or the one who did it be adult and of discretion, so that against oblivion or ignorance it may be presumed forcibly and validly. We moreover command the abbots to observe this form diligently, lest he who abuses the power permitted to him deserve to lose the privilege.

CAP. XXXIII. Monialis, percutiens monialem seu conversum, vel clericum saecularem, incidit in excommunicationem, et ab episcopo loci absolvi potest.

CHAPTER 33. A nun, striking a nun or a lay brother (conversus), or a secular cleric, falls into excommunication, and can be absolved by the bishop of the place.

Idem Pistoriensi Episcopo.

The same to the Bishop of Pistoia.

De monialibus tua a nobis fraternitas requisivit, per quem eis sit beneficium absolutionis impendendum, si vel in se invicem vel conversos vel conversas suas, aut clericos etiam, in suis monasteriis servientes, manus iniecerint temere violentas. Super hoc igitur tuae consultationi taliter respondemus, ut auctoritate nostra per episcopum, in cuius dioecesi earum monasteria fuerint, absolvantur. [Dat.

Concerning nuns your fraternity has inquired of us, by whom the benefit of absolution should be extended to them, if either against one another or against their conversi or conversae, or even clerics, serving in their monasteries, they have rashly laid violent hands. Therefore concerning this we thus respond to your consultation: that by our authority, through the bishop in whose diocese their monasteries shall be, they are to be absolved. [Given.

Lat. III. Kal.

Lateran, on the 3rd day before the Kalends.

Mart. 1202.]

March 1202.]

CAP. XXXIV. Contractus etiam, qui sine communione explicari non potest, non dissolvitur, seu impeditur per excommunicationem, supervenientem in eum, qui tenetur aliquid praestare non excommunicato.

CHAPTER 34. A contract also, which cannot be carried out without communion, is not dissolved, nor is it impeded by excommunication supervening upon him who is bound to render something to one not excommunicated.

Idem universis Crucesignatis.

The same to all the Crusaders.

Si vere vos poenitet de commisso, et plene proponitis satisfacere de peccato, Deum vobis credimus, immo novimus, iam placatum. Si ergo Veneti ad satisfactionem induci et absolutionis beneficium meruerint obtinere, secure cum eis navigare poteritis, et praelium Domini praeliari. Quodsi Veneti forte nec satisfacere voluerint, nec absolvi, utpote qui non dolere, sed gaudere dicuntur porsus de commisso: vobis permittimus, ut cum ipsis usque in terram Sarracenorum vel Hierosolymitanam provinciam, iuxta quod inter vos convenit et ipsos, vel honeste convenerit, navigio transeatis, quanto minus poteritis, cum dolore tamen et amaritudine cordis, et sub spe veniae communicantes eisdem. Quum enim iam a vobis maiorem nauli receperint quantitatem, nec ad eam possint restituendam induci aut etiam coarctari: si aliter fieret, videremini vos damnum ex poenitentia, ipsi vero praemium ex contumacia reportare, quum ad hoc debitum exsolvendum ipsi vobis maneant obligati, et ab excommunicatis exigi possit et recipi quod debetur.

If truly you repent of what was committed, and fully propose to make satisfaction for the sin, we believe God—nay, we know Him—now appeased for you. If therefore the Venetians shall have been induced to satisfaction and have deserved to obtain the benefit of absolution, you will be able to sail with them securely, and to fight the Lord’s battle. But if perchance the Venetians are willing neither to make satisfaction nor to be absolved, inasmuch as they are said not to grieve but altogether to rejoice over what was committed: we permit you, that with them as far as the land of the Saracens or the Jerusalem province, according as has been agreed between you and them, or shall have been honorably agreed, you may cross by ship, having communion with them as little as you can, yet with pain and bitterness of heart, and under the hope of pardon. For since they have already received from you a greater amount of passage-money, nor can they be induced or even constrained to restore it; if it were done otherwise, you would seem to carry off loss from penitence, but they a reward from contumacy, since for the payment of this debt they remain bound to you, and from the excommunicated what is owed can be exacted and received.

Est autem cautum in iure, quod, si quisquam per terram haereticorum aut quorumlibet excommunicatorum transierit, necessaria emere ac recipere poterit ab eisdem. Praeterea, si paterfamilias domus excommunicationis sententia fuerit innodatus, a participatione illius familia excusatur. Licet ergo dux Venetorum dominus navium tanquam paterfamilias domus in excommunicatione persistat, vos tamen, tanquam ipsius familiam, dum in navibus eius fueritis, ipsius excommunicatio non continget, et excusabiles eritis apud Deum, si in excommunicatorum navibus exsistentes cum dolore cordis sub spe poenitentiae [excommunicatis] communicaveritis ipsis, in quibus eorum communionem non potueritis evitare.

It is moreover provided in law that, if anyone shall have passed through the land of heretics or of any excommunicates, he may buy and receive necessaries from those same. Furthermore, if the paterfamilias of a house has been bound by the sentence of excommunication, his family is excused from participation with him. Although therefore the Duke of the Venetians, lord of the ships, as the paterfamilias of the house, persists in excommunication, nevertheless you, as his family, while you are in his ships, will not be touched by his excommunication; and you will be excusable before God, if, being on the ships of excommunicates, with grief of heart under the hope of penitence you have communicated with them [excommunicatis] in those matters in which you could not avoid their communion.

[Verum etc.]

[But indeed, etc.]

CAP. XXXV. Praelatus potest et debet clericum, subiectum incorrigibilem, incarcerare, et laici citra metum excommunicationis de praelatorum licentia capere possunt clericos, et ad iudicium ducere.

CHAPTER 35. The prelate can and ought to incarcerate a cleric, an incorrigible subject; and laymen, without fear of excommunication, by the license of the prelates can seize clerics and lead them to judgment.

Idem Londonensi Episcopo.

The same to the Bishop of London.

Ut famae tuae consulas et saluti, et sic malorum audaciam comprimas, ut ab eis bonorum innocentiam tuearis, super his nos humiliter consulis, quae officium pastorale contingunt, ut de nostra responsione securus iniunctae tibi sollicitudinis debitum laudabilius exsequaris. Sane consuluisti nos, utrum clerici graviter excedentes, qui tute non possunt monasteriis ad agendam poenitentiam deputari, quoniam, quum non poeniteant de commissis, opportunitate fugiendi captata carcerem fugerent claustri, et prioribus se sceleribus scelestius immiscerent, a te vel aliis praelatis suis arctae possint custodiae mancipari, et utrum laici, si clericos in magnis sceleribus deprehendant, in canonem incidant latae sententiae, quum nec comprehendere, nec ad iudices trahere ipsos possint, nisi manus in eos iniecerint violentas. Ad primum igitur Respondemus, quod, quum praelati excessus corrigere debeant subditorum, et publicae utilitatis intersit, ne crimina remaneant impunita, et per impunitatis audaciam fiant qui nequam fuerant nequiores, non solum possunt, sed debent etiam superiores clericos, postquam fuerint de crimine canonice condemnati, sub arcta custodia detinere, qui, quum sint incorrigibiles, nec in monasteriis valeant custodiri, ad similia vel peiora facile laberentur. Laici vero citra excommunicationis sententiam capere clericos, et ad iudicium trahere possunt, si oporteat, etiam violenter, dum tamen id de mandato faciant praelatorum, quorum illi sunt iurisdictioni subiecti, et quorum est corrigere criminosos, quum hoc non ipsi, sed illi, et quorum auctoritate id faciunt, facere videantur; dum tamen non amplius eorum violentia se extendat, quam defensio vel rebellio potius exigit clericorum.

In order that you may look out for your repute and your welfare, and thus compress the audacity of the wicked, so that you may defend the innocence of the good from them, you humbly consult us about these things which pertain to the pastoral office, so that, secure by our response, you may more laudably carry out the debt of the solicitude enjoined upon you. Indeed you have consulted us whether clerics gravely exceeding, who cannot safely be assigned to monasteries to do penitence, since, when they do not repent of their deeds, having seized the opportunity of fleeing they would escape the prison of the cloister and would more wickedly mingle themselves with crimes than the former, may by you or by their other prelates be consigned to close custody, and whether laymen, if they apprehend clerics in great crimes, fall into the canon of a sentence incurred by the very fact (latae sententiae), since they can neither seize nor drag them to judges unless they have laid violent hands upon them. To the first, therefore, We Respond, that, since prelates ought to correct the excesses of their subjects, and it is of public utility that crimes not remain unpunished, and through the audacity bred of impunity those who had been wicked become more wicked, they not only can, but their superiors even ought to detain clerics, after they have been canonically condemned of the crime, under strict custody, who, since they are incorrigible and cannot be guarded even in monasteries, would easily slip into similar or worse things. Laymen indeed, without the sentence of excommunication, can seize clerics and drag them to judgment, if need be, even violently, provided, however, that they do this by mandate of the prelates, to whose jurisdiction they are subject and whose office it is to correct the criminal, since this seems to be done not by themselves, but by those at whose authority they do it; provided, however, that their violence not extend further than defense or the rebellion rather of the clerics requires.

[Dat. Anagniae IV. Id. Dec.1203.]

[Dated at Anagni, Dec. 10.1203.]

CAP. XXXVI. Excommunicatus est qui in clericum, eiam volentem, manus iniecerit violentas, etiamsi hoc faciat in satisfactionem praecedentis iniuriae.

CHAPTER 36. He is excommunicated who has laid violent hands upon a cleric, even one willing, even if he does this in satisfaction of a preceding injury.

H. d. et est casus notabilis.

In this decretal, moreover, there is a noteworthy case.

Idem Bracharensi Archiepiscopo.

The same to the Archbishop of Braga.

Contingit interdum in partibus tuis, et de consuetudine regionis habetur, sicut tua nobis fraternitas intimavit, quod clerici, si quem offendant, et satisfacere velint offenso, secundum morem patriae, quem inter se laici iam observant, corpora sua sponte supponunt XXX. vel XL. seu pluribus aut paucioribus percussionibus fustium, quas frequenter non coacti suscipiunt, sed volentes, non solum de aliorum clericorum manibus, sed etiam laicorum. Unde nos humiliter consulebas, utrum huiusmodi percussores in canonem incidant sententiae promulgatae. Nos autem fraternitati tuae super hoc taliter respondemus, quod huiusmodi manus iniectio, etsi non violenta, tamen iniuriosa videtur, quum ille canon non tam in favorem clerici ordinati, quam in favorem ordinis clericalis fuerit promulgatus.

It happens sometimes in your parts, and is held by the custom of the region, as your fraternity has intimated to us, that clerics, if they offend someone, and wish to make satisfaction to the offended party, according to the manner of the country, which laymen already observe among themselves, voluntarily subject their bodies to 30. or 40. or to more or fewer blows of cudgels, which they frequently receive not being compelled but willing, not only from the hands of other clerics, but even of laymen. Whence you were humbly consulting us, whether beaters of this kind fall under the canon of the promulgated sentence. But we, to your fraternity, on this matter thus respond, that such a laying-on of hands, although not violent, nevertheless seems injurious, since that canon was promulgated not so much in favor of an ordained cleric as in favor of the clerical order.

Ideo et volumus et mandamus, ut id de cetero prohibeas attentari per provinciam Bracharensem. Si quis autem clericus post prohibitionem huiusmodi sponte se subiecerit [tali poenae, vel laicus in eum talem poenam iniecerit,] excommunicetur uterque, proviso, ut clericus iniuriam passo sine iniuria clericali satisfaciat competenter, quatenus inter eos pax valeat rationabiliter reformari. [Dat. Rom.

Therefore we both will and command that you henceforth prohibit this from being attempted through the Bracarensian province. But if any cleric after such prohibition shall of his own accord have subjected himself [to such a penalty, or a layman shall have inflicted such a penalty upon him,] let both be excommunicated, with the proviso that the cleric make appropriate satisfaction to the one who has suffered the injury without clerical injury, so that peace between them may be able reasonably to be reformed. [Given at Rome.

ap. S. Petr. VII. Kal.

at St. Peter’s, on the 7th day before the Kalends.

Mart. Pont. nostr.

March. Of our pontificate.

Ao. IX. 1206.]

Year 9. 1206.]

CAP. XXXVII. Servus excommunicatus pro iniectione manuum in clericum, tenetur pro absolutione ire ad sedem apostolicam.

CHAPTER 37. A servant excommunicated for the laying-on of hands upon a cleric is bound, for absolution, to go to the Apostolic See.

Sed, si ex hoc dominus, qui non fuit in culpa, grave damnum patiatur, vel servus hoc faciat in eius fraudem, absolvi potest ab episcopo, si laesio non fuit enormis.

But, if from this the lord, who was not in fault, suffer grave damage, or the slave do this to his prejudice, he can be absolved by the bishop, if the injury was not enormous.

Idem Lugdunensi Archiepiscopo.

The same to the Archbishop of Lyon.

Relatum est nobis, quod, quum aliqui servi tuae provinciae propter iniectionem manuum in clericum violentam in canonem incidunt sententiae promulgatae, allegantibus dominis eorundem, quod carere mancipiis suis nolunt, venire ad sedem apostolicam absolvendi non curant, per occasionem huiusmodi eludentes ecclesiasticam disciplinam. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus eos venire compellas ad sedem apostolicam absolvendos, quum plus sit Deo quam homini deferendum; nisi fecerint hoc in fraudem, ut subtrahant se obsequio dominorum, aut ipsi domini propter hoc sine culpa sua grave damnum incurrant. Tunc enim in utrolibet casu poteris eos ex indulgentia nostrae provisionis absolvere, quum nimis sint ab apostolica sede remoti, sed in recompensationem laboris, quem in itinere sustinerent, alia eis satisfactio iniungatur, dummodo non sit tam gravis et enormis excessus, ut propter vitandum scandalum et tollendum exemplum huiusmodi servi ad servum servorum Dei venire debeant absolvendi.

It has been reported to us that, when some slaves of your province, on account of a violent laying-on of hands upon a cleric, incur the canon of a promulgated sentence, their lords alleging that they are unwilling to be without their chattels, they do not care to come to the Apostolic See to be absolved, by such a pretext eluding ecclesiastical discipline. Wherefore we command to your fraternity by apostolic writings that you compel them to come to the Apostolic See to be absolved, since deference is more to be paid to God than to man; unless they have done this in fraud, so that they withdraw themselves from the obedience of their lords, or the lords themselves on this account, without their own fault, incur grave damage. For then, in either case, you can absolve them by the indulgence of our provision, since they are too far removed from the Apostolic See; but, in recompense for the labor which they would have borne on the journey, let some other satisfaction be enjoined upon them, provided that the excess be not so grave and enormous that, for the sake of avoiding scandal and removing the example, servants of this kind ought to come to the servant of the servants of God to be absolved.

[Dat. Rom. ap. S. Petr.

[Dated at Rome, at St. Peter's.

Id. Ian. Ao. VIII. 1206.]

The Ides of January, Year 8. 1206.]

CAP. XXXVIII. Excommunicatus propter participationem cum excommunicato, licet eum postea impugnet, ex hoc solo pro absoluto non est habendus.

CHAPTER 38. Excommunicated on account of participation with an excommunicated person, although he afterwards impugns him, from this alone he is not to be held as absolved.

Idem Strigonensi Archiepiscopo.

The same to the Archbishop of Strigonium.

Sacris est canonibus institutum (Et infra: [cf. c. 12.de sepult. III.28.]) Licetautem is, qui voluntarius excommunicatis illis communicaverat, qui cum omnibus fautoribus et participibus suis excommunicationis sententia sunt adstricti, ad cor postmodum rediens, de mandato ecclesiae excommunicatos, quos prius foverat, expugnaverit: non tamen prius, quam absolutionis gratiam perceperit, habendus est absolutus, nec, si occumbat in huiusmodi bello, sunt absolutiones vel oblationes recipiendae pro eo, vel orationes Domino porrigendae, nisi quum de ipsius viventis poenitentia per evidentia signa constiterit, et iuxta cuiusdam constitutionis nostrae tenorem defuncto etiam absolutionis beneficium impendatur.

It has been instituted by the sacred canons (And below: [cf. c. 12.de sepult. 3.28.]) Althoughhowever the one who of his own will had communicated with those excommunicated, who together with all their favorers and participants are bound by the sentence of excommunication, afterwards returning to his senses, by mandate of the Church should have assailed the excommunicates whom he had previously fostered: nevertheless he is not to be held as absolved before he shall have received the grace of absolution; nor, if he should fall in a war of this kind, are absolutions or oblations to be received for him, or prayers to be offered to the Lord, unless when it has been established by evident signs of his penitence while living, and according to the tenor of a certain constitution of ours the benefit of absolution is also extended to the deceased.

CAP. XXXIX. Semel excommunicatus debet vitari semper ut excommunicatus, nisi legitime probet, se fuisse absolutum.

CHAPTER 39. Once excommunicated, he ought to be shunned always as excommunicated, unless he lawfully proves that he has been absolved.

Idem Assuntinensi Episcopo.

The same to the Bishop of Assuntum.

Sicut nobis tuis literis intimasti, quum aliquos tuae dioecesis clericos vel laicos, culpis suis exigentibus, excommunicationi supponis, ipsi, postmodum ad te, nulla satisfactione praemissa, sine testimonialibus literis redeuntes, dicunt, se absolutionis beneficium accepisse; quibus si credi debeat in hac parte, per nos instrui suppliciter postulasti, quum propter causam huiusmodi, sicut dicis, tuae sententiae a subditis contemnantur. Nolentes itaque malitiis hominum indulgere, Fraternitati tuae taliter respondemus, quod, nisi excommunicati a te super absolutione sua literas nostras, vel illius, cui vices nostras in hac parte commisimus, reportaverint, aut alio modo legitime de illorum absolutione tibi constiterit, tu, eorum absolutioni fide non habita, ipsos pro excommunicatis ut prius habeas et facias evitari. [Dat.

Just as to us you intimated by your letters, that when you, their faults requiring it, subject certain clerics or laymen of your diocese to excommunication, they themselves, afterward returning to you, with no satisfaction premised, without testimonial letters, say that they have received the benefit of absolution; and you have humbly petitioned to be instructed by us whether credence ought to be given to them in this matter, since on account of a cause of this kind, as you say, your sentences are contemned by your subjects. Therefore, not willing to indulge the malices of men, we thus respond to your Fraternity, that unless those excommunicated by you, concerning their absolution, shall have brought back our letters, or those of him to whom we have committed our vicariate in this part, or in some other way it has legitimately been established to you concerning their absolution, you, no faith being had to their absolution, are to hold them as excommunicates as before and cause them to be avoided. [Given.

Lat. II. Id. Aug. 1199.]

Lateran. 2. Ides of Aug. 1199.]

CAP. XL.

CHAPTER 40.

Si excommunicatus ab episcopo metropolitanum appellat, ab eo absolvi potest; metropolitanus tamen, volens suo suffraganeo deferre, potest illum sibi remittere, quando propter manifestum excessum fuit excommunicatus. Et ante absolutionem non auditur volens probare, se iniuste excommunicatum; secus, si probare vult, sententiam esse nullam.

If one excommunicated by a bishop appeals to the metropolitan, he can be absolved by him; the metropolitan, however, wishing to defer to his suffragan, can remit him back to that suffragan, when he was excommunicated on account of manifest excess. And before absolution he is not to be heard when wishing to prove that he was unjustly excommunicated; otherwise, if he wishes to prove that the sentence is null.

Idem Senonensi Archiepiscopo.

The same to the Archbishop of Sens.

Per tuas literas nobis intimasti, quod, quum venerabilis frater noster Autissiodorensis episcopus in dilectum filium Autissiodorensem archipresbyterum excommunicationis sententiam promulgasset, archipresbyter tuo se conspectui praesentavit, et, quod staret mandato ecclesiae, sufficientem obtulit cautionem, petens humiliter, ut absolutionis ei beneficium exhiberes; tu vero, volens episcopo memorato deferre, ipsum saepius monuisti, ut absolveret archipresbyterum. Sed quia monitis non parebat, excommunicatum absolvere curavisti, quem episcopus pro absoluto non habet, utpote qui proponit, quod ad te illius absolutio non spectabat. Unde quaeris, quid in similibus de cetero sit agendum. Videtur enim aliquibus, quod, quum ad metropolitanum per appellationem quaestio non defertur, excommunicatus autem vocem non habeat appellandi, utpote ab ecclesia separatus, sive appellaverit sive non, metropolitanus ei non debet absolutionis beneficium exhibere.

Through your letters you intimated to us that, when our venerable brother, the Bishop of Auxerre, had promulgated a sentence of excommunication against our beloved son, the archpresbyter of Auxerre, the archpresbyter presented himself before your presence, and, that he would stand by the mandate of the Church, offered sufficient surety, humbly asking that you would exhibit to him the benefit of absolution; but you, wishing to defer to the aforesaid bishop, repeatedly admonished him to absolve the archpresbyter. But because he did not obey the admonitions, you took care to absolve the excommunicated man, whom the bishop does not hold as absolved, inasmuch as he maintains that the absolution of him did not pertain to you. Whence you ask what is to be done hereafter in similar cases. It seems indeed to some that, since the question is not brought to the metropolitan by way of appeal, while an excommunicate, as separated from the Church, does not have a voice for appealing, whether he has appealed or not, the metropolitan ought not to exhibit to him the benefit of absolution.

Verum ex verbis cuiusdam epistolae, quam dicunt scholastici decretalem, et a bonae memoriae Alexandro Papa praedecessore nostro emanasse proponunt, habetur, quod, si ante appellationem in aliquem excommunicationis sententia fuerit promulgata, metropolitanus, ante litis ingressum ab eo iuramento recepto secundum ecclesiae consuetudinem, debet ipsum absolvere, nisi voluerit episcopo dioecesano deferre, ipsumque ad eum remittere absolvendum. Ubi etiam consequenter infertur, quod nec excommunicati sunt audiendi, priusquam fuerint absoluti, nec sunt ad illos, a quibus appellaverant, remittendi. In Sardicensi autem concilio reperitur, ut is, qui ab episcopo est abiectus finitimos episcopos interpellet, et causa eius audiatur et diligentius pertractetur; episcopus autem, qui iuste vel iniuste abiecit eundem, patienter accipiat, ut discutiatur negotium, quatenus vel probetur eius a pluribus sententia, vel etiam emendetur, prius tamen, quam omnia diligenter ac fideliter examinata fuerint, nullus ante causae cognitionem communioni eum sociare praesumat, qui fuerat communione privatus.

However, from the words of a certain epistle, which the scholastics say is a decretal, and propose to have issued from Pope Alexander of blessed memory, our predecessor, it is held that, if before an appeal a sentence of excommunication has been promulgated against someone, the metropolitan, before the entrance into the suit, having received from him an oath according to the church’s custom, ought to absolve him, unless he should wish to defer to the diocesan bishop and remit him to him to be absolved. Where it is also consequently inferred that neither are the excommunicated to be heard before they have been absolved, nor are they to be remitted to those from whom they had appealed. But in the Sardican Council it is found that he who has been cast out by a bishop should petition the neighboring bishops, and his cause be heard and more diligently treated; and the bishop who has cast him out, whether justly or unjustly, should patiently accept that the business be discussed, so that his sentence may either be approved by several, or also corrected; yet before all things have been diligently and faithfully examined, let no one presume, before the cognition of the case, to join to communion him who had been deprived of communion.

Nos igitur credimus distinguendum, utrum quis proponat, se post appellationem legitimam interpositam excommunicatione fuisse notatum, vel in forma excommunicationis intolerabilem errorem fuisse patenter expressum; in quibus casibus ad probationem eorum, etiamsi absolutionem non petat, debet admitti; sed donec de ipsis constiterit, in aliis evitari debet, quanquam apostolica sedes etiam tales consueverit absolvere ad cautelam. Verum in aliis, nisi gratiam absolutionis imploret, non debet audiri, ne sententiam ecclesiasticam contemnere videatur, et per hoc amplius ex suo contemptu ligetur. Quodsi absolutionis beneficium humiliter postulaverit, metropolitanus eum debet absolvere, nisi suo duxerit suffraganeo deferendum; cui tamen si suffraganeus absolutionis beneficium iuxta formam ecclesiae noluerit exhibere, ipse nihilominus illum absolvat; cautione recepta, quod suo debeat parere mandato, ac deinde causam audiat, et quod canonicum fuerit iustitia mediante decernat.

We therefore believe it should be distinguished, whether someone proposes that, after a legitimate appeal had been interposed, he was noted with excommunication, or that in the form of the excommunication an intolerable error was patently expressed; in which cases, for the proof of these, even if he does not seek absolution, he ought to be admitted; but until it has been established concerning these, he ought to be avoided in other matters, although the Apostolic See has been accustomed to absolve even such persons ad cautelam. But in other cases, unless he implores the grace of absolution, he ought not to be heard, lest he seem to contemn the ecclesiastical sentence, and by this be bound the more through his own contempt. But if he should humbly request the benefice of absolution, the metropolitan ought to absolve him, unless he should judge it to be deferred to his suffragan; but if the suffragan is unwilling to exhibit the benefice of absolution according to the form of the Church, he himself nonetheless should absolve him, a caution having been received that he ought to obey his mandate; and then let him hear the cause, and decree, justice mediating, what shall be canonical.

Quodsi forsan episcopus subditum suum propter manifestum excommunicasset excessum, metropolitanus non debet ipsum absolvere, nisi suffraganeus requisitus malitiose sibi absolutionis beneficium denegaret. [Dat. Lat.

But if perchance the bishop had excommunicated his subject on account of a manifest excess, the metropolitan ought not to absolve him, unless the suffragan, when requested, should maliciously deny to him the benefit of absolution. [Given at Lat.

XIII. Kal. Mart.

February 17.

Pont. nostr. Ao. V. 1203.]

in the 5th year of our pontificate. 1203.]

CAP. XLI. Si Papa suis literis excommunicatum salutat, non propter hoc eum absolvit.

CHAPTER 41. If the Pope greets an excommunicated person in his letters, he does not on that account absolve him.

Idem.

The same.

Si aliquando forte contigerit, quod eis, qui auctoritate apostolica sunt excommunicationi subiecti, nostrae literae cum salutationis alloquio destinentur, non propter hoc excommunicationis credator sententia relaxata, quum per ignorantiam vel negligentiam, aut occupationem nimiam, vel etiam per subreptionem contingat huiusmodi literas impetrari, sicit nuper in Placentinis dicitur contigisse. Qui quum sint propter iniquitatem, quam in Deum et eius ecclesiam commiserunt, excommunicationis vinculo innodati, se quasi absolutos per huiusmodi literas, quas eis pro Templariis misisse dicimur, gloriantur, quamvis non simus memores talium literarum quum etsi eis iam excommunicatis exhibitae fuerint, forsan tamen prius fuerant impetratae. Quocirca fraternitati vestrae per apostolica scripta mamdamus, quatenus eos, sicut excommunicatos arctius evitetis, donec a suo recipiscant errore, in similibus si quando forte contigerit simile iudicium observantes. [Dat.

If at any time it should perhaps happen that to those who are subject to excommunication by apostolic authority our letters are sent with an address of salutation, let it not on this account be believed that the sentence of excommunication is relaxed, since by ignorance or negligence, or by excessive occupation, or even through subreption it happens that letters of this sort are obtained, as recently among the Placentines it is said to have happened. Who, since they are fastened by the bond of excommunication on account of the iniquity which they committed against God and His church, boast themselves as as if absolved by letters of this sort, which we are said to have sent to them on behalf of the Templars, although we are not mindful of such letters, since even if they were delivered to them already excommunicated, perhaps nevertheless they had been obtained earlier. Wherefore we command by apostolic writings to your brotherhood, that you avoid them more strictly as excommunicated, until they recover from their error, observing a similar judgment in similar cases if it should perhaps happen. [Given.

Rom. ap. S. Petr. IX. Kal.

Rome, at St. Peter’s, 9 Kalends.

Mart. 1203.]

March. 1203.]

CAP. XLII. Excommunicatus a pluribus praelatis ab plures causas non est communioni restituendus, licet de una causa velit satisfacere, et, si impetratur absolutio tacitis aliis causis, non valet absolutio.

CHAPTER 42. One excommunicated by several prelates for several causes is not to be restored to communion, although he may wish to satisfy for one cause, and, if absolution is obtained with the other causes kept silent, the absolution is not valid.

Idem C. sancti Laurentii in Lucina Presbytero cardinali apostolicae sedis Legato.

The same, to C., presbyter cardinal of saint Lawrence in Lucina, legate of the apostolic see.

Officii (Et infra: [cf. c.38.de elect. I.6.]) Postremo quaesivisti, utrum is, qui propter plures excessus a pluribus praelatis, ius in ipsum habentibus, excommunicationis est vinculo innodatus, et uni praelatorum de uno tantum satisfacere vult excessu, ab eo sit absolvendus, de quo satisfacere vult eidem, et, quum de alio non satisfecerit, alii absolutus valeat nunciari.Quia vero super hoc inter scholasticos diversae sunt sententiae diversorum: nos ad praesens, nulli praeiudicare volentes, id solummodo tibi Super hoc articulo respondemus, quod supprimenti veritatem absolutio subrepta non prodest, et veritatem intelligens absolutionem huiusmodi exhibere non debet.

Of the Office (And below: [cf. c.38.on elections, 1.6.]) Finally you asked whether one who, on account of several excesses, has been knotted in the bond of excommunication by several prelates having right over him, and who wishes to satisfy one of the prelates for only one excess, ought to be absolved by him, with respect to whom he wishes to make satisfaction, and, when he has not satisfied concerning another, may be announced to another as absolved.But because on this point among the scholastics the opinions of different men are diverse: we for the present, wishing to prejudice no one, only this to you On this article we respond, that to one suppressing the truth an absolution surreptitiously obtained does not avail, and one who understands the truth ought not to grant an absolution of this kind.

CAP. XLIII. Excommunicatis et interdictis praedicari potest licite verbum Dei.

CHAPTER 43. To the excommunicated and to those under interdict, the word of God can be licitly preached.

Hoc primo. Et tempore generalis interdicti concedi potest baptismus et chrismatio in fronte, et poenitentia morientium. H. d. secundo.

This, first. And in the time of a general interdict baptism and chrismation on the forehead can be granted, and the penance of the dying. This, second.

Idem Ferrariensi Episcopo.

The same to the Bishop of Ferrara.

Responso nostro postulas edoceri, an, quum Ferrarienses cives excommunicationis et interdicti sententiis sint ligati, liceat tibi viros et mulieres semel in hebdomada vel in mense apud aliquam ecclesiam convocare, quibus praedices verbum Dei, et eosdem ad correctionem inducas. Super quo fraternitati tuae taliter respondemus, quod sine scrupulo conscientiae hoc facere poteris, quum videris expedire, dummodo contra formam interdicti nullum eis divinum officium celebretur. Praeterea quaesivisti, quum Ferrariensis civitas sit interdicto et excommunicationi supposita, et ideo sint ibidem, praeter baptisma parvulorum et poenitentias morientium, universa sacramenta ecclesiastica interdicta, an liceat tibi baptizatos pueros in frontibus consignare.

By our response you ask to be instructed whether, since the citizens of Ferrara are bound by sentences of excommunication and interdict, it is permitted to you to convoke men and women once in the week or in the month at some church, to whom you may preach the word of God, and to lead those same to correction. Upon which we respond thus to your fraternity, that without scruple of conscience you can do this when you see it to be expedient, provided that no divine office is celebrated for them contrary to the form of the interdict. Moreover, you have asked, since the city of Ferrara is subjected to interdict and excommunication, and therefore in that place, except for the baptism of little ones and the penances of the dying, all ecclesiastical sacraments are interdicted, whether it is permitted to you to sign on the foreheads the baptized children.

Super quo tibi taliter respondemus, quod, sicut baptizari possunt pueri, sic et baptizati ad confirmationem in frontibus a te possunt sacro chrismate delinirI. CAP. XLIV.

Concerning which we respond to you thus, that, just as children can be baptized, so also those baptized, for confirmation, can be anointed by you with sacred chrism on their foreheads. CHAPTER 44.

Si coniux scit pro certo impedimentum matrimonii, non debet reddere debitum, sed potius excommunicationem pati; si autem hoc credat ex causa probabili et discreta, potest reddere debitum, non autem exigere; sed si ex levi et temeraria causa, deposita conscientia potest reddere et exigere.

If a spouse knows for certain an impediment of marriage, he ought not to render the debt, but rather to suffer excommunication; but if he believes this on a probable and discreet cause, he can render the debt, but not exact it; yet if on a slight and rash cause, with scruple of conscience laid aside, he can both render and exact.

Idem.

The same.

Inquisitioni tuae breviter respondentes credimus distinguendum, utrum alter coniugum pro certo sciat impedimentum coniugii, propter quod sine mortali peccato non valeat carnale commercium exercere, quamvis illud apud ecclesiam probare non possit, an impedimentum huiusmodi non sciat pro certo, sed credat. In primo itaque casu debet potius excommunicationis sententiam humiliter sustinere, quam per carnale commercium peccatum operari mortale. In secundo vero casu distinguimus, utrum habeat conscientiam huiusmodi ex credulitate levi et temeraria, an probabili et discreta; et quidem ad sui pastoris consilium, conscientia levis et temerariae credulitatis explosa, licite potest non solum reddere, sed exigere debitum coniugale.

Responding briefly to your inquiry, we believe a distinction must be made, whether one of the spouses knows for certain an impediment of marriage, on account of which he is not able to exercise carnal commerce without mortal sin, although he cannot prove it before the Church; or whether he does not know for certain an impediment of this kind, but believes it. In the first case, therefore, he ought rather humbly to endure the sentence of excommunication than, through carnal commerce, to work a mortal sin. In the second case indeed we distinguish whether he has such a conscience from light and rash credulity, or from a probable and discreet one; and indeed, with the counsel of his pastor, his conscience of light and rash credulity set aside, he may lawfully not only render but also exact the conjugal debt.

Verum quum conscientia pulsat animum ex credulitate probabili et discreta, quamvis non evidenti et manifesta, debitum quidem reddere potest, sed postulare non debet, ne in alterutro vel contra legem coniugii, vel contra iudicium conscientiae committat offensam. Tu ergo iuxta responsionem praescriptam super illo procedas articulo, de quo nos consulere voluisti.

But when conscience strikes the mind from a probable and discrete credulity, although not evident and manifest, he can indeed render the debt, but ought not to demand it, lest in either respect he commit an offense either against the law of marriage or against the judgment of conscience. You therefore, according to the aforesaid answer, proceed upon that article about which you wished to consult us.

CAP. XLV. Per dimissionem habitus et tonsurae non perdit clericus ante trinam monitionem privilegium clericale.

CHAPTER 45. By dismissal of the habit and of the tonsure a cleric does not lose the clerical privilege before a triple monition.

Idem.

The same.

Contingit interdum, [quod, dum clerici charactere insigniti ad turpia lucra divertunt, et saecularibus se negotiis immiscent, clericale nomen abominabile reddunt cordibus infirmorum.] Sane, sicut accepimus, insinuante nobili viro comite Flandrensi [ac nobili muliere Mathilda relicta quondam Philippi Flandrensis comitis,] in dioecesi tua quidam exsistunt, qui nec in modo tonsurae, nec in vestimentorum forma, nec in qualitate negotiorum de clerico quicquam ostendunt, ad poenae subterfugium se clericos exhibentes. Quum enim super excessibus, quos saeculari luxu committunt, ad publica iudicia pertrahuntur, circumcisis crinibus, ut possint circumvenire vindictam, se pro clericis repraesentant, clericalis fori privilegium labiis allegantes, qui factis paulo ante negaverant clericatum [dumque repentina tonsura poenas eludunt, quas intonsi perversis actibus meruerunt, per impunitatis fiduciam nutritur in eis audacia delinquendi, et, dum impune delinquunt, quibusdam efficiuntur in scandalum et aliis in exemplum.] Verum, quia privilegium meretur amittere qui permissa sibi abutitur potestate, ac frustra legis auxilium invocat qui comittit in legem: volumus et mandamus, ut tales, si tertio a te commoniti se ipsos contempserint emendare, illius efficiantur immunitatis extorres, quae pro clericorum tutela et laicorum violentia coercenda dignoscitur instituta. [Tu denique etc.

It happens sometimes, [that, while clerics marked with the character turn aside to base lucre and mingle themselves in secular businesses, they render the clerical name abominable to the hearts of the weak.] Surely, as we have received, at the insinuation of the noble man, the count of Flanders [and the noble woman Matilda, relict once of Philip, count of Flanders,] there exist in your diocese certain men who, neither in the mode of tonsure, nor in the form of garments, nor in the quality of their dealings, show anything of a cleric, exhibiting themselves as clerics for the subterfuge of punishment. For when, on account of the excesses which they commit in secular luxury, they are dragged to public judgments, with their hair cut short, in order that they may circumvent vengeance, they present themselves as clerics, alleging with their lips the privilege of the clerical forum, who by their deeds a little before had denied the clericate, [and while by a sudden tonsure they elude the penalties which, being untonsured, they had deserved by perverse acts, by the confidence of impunity the boldness of offending is nourished in them, and, while they offend with impunity, they become to some a scandal and to others an example.] But, since he deserves to lose a privilege who abuses the power permitted to him, and he in vain invokes the aid of the law who commits against the law, we will and command that such men, if, being warned by you a third time, they have scorned to amend themselves, be made outcasts from that immunity which is recognized to be instituted for the protection of clerics and for the restraining of the violence of laymen. [You, finally, etc.

Dat. Lat. V. Id. Ian.

Given at the Lateran, on the 5th day before the Ides of January.

Pont. nostr. Ao. XV. 1213.]

In the 15th year of our pontificate. 1213.]

CAP. XLVI. Ab excommunicati denunciatione repellitur qui non praemonuit, et ei communicavit.

CHAPTER 46. From the denunciation of the excommunicated, he is repelled who did not forewarn, and who communicated with him.

Idem.

The same.

In praesentia dilecti filii (Et infra:) Nec canonici suo decano excommunicationem possunt obiicere, quum super hoc nec commonitus, nec impetitus fuerit, neque ipsi propter hoc eum duxerint evitandum, sed episcopus in mensa, et canonici communicaverint ei etiam in divinis.

In the presence of the beloved son (And below:) Nor can the canons object excommunication to their own dean, since on this point he was neither admonished nor impleaded, nor did they themselves on this account deem him to be avoided, but the bishop at table, and the canons, communicated with him even in the divine things.

CAP. XLVII. Excommunicatus est dolose permittens clericum percuti, ex quo poterat prohibere, et non prohibuit.

CHAPTER 47. He is excommunicated who fraudulently permits a cleric to be struck, although he could prohibit it and did not prohibit it.

Idem.

The same.

Quantae praesumptionis et temeritatis exsistat in rectores ecclesiae manus iniicere violentas, in evangelio Dominus protestatur, qui se in ministeriis suis affligi asserit, et in Apostolorum principe alibi perhibuit se iterum crucifigi. Hoc etiam poenae qualitas manifeste declarat, quum excommunicationis sententia in ipso actu feriat delinquentes, si non solum in fratres et coepiscopos nostros, sed etiam in minoris ordinis clericos violentiam praesumpserint operari. Ne autem solos violentiae huiusmodi auctores aliquorum praesumptio existimet esse puniendos, facientes et consentientes pari poena plectendos catholica condemnat auctoritas, eos etiam delinquentibus favere interpretans, qui, quum possint, manifesto facinori desinunt obviare. [Quod bonae memoriae C. Papa praedecessor noster hactenus diligenter attendens, auctores et fautores captionis et detentionis veverabilis fratris nostri Salernitani archiepiscopi excommunicationis nunciasset vinculo innodatos etc.]

Of how great presumption and temerity it is for the rectors of the church to lay violent hands, the Lord bears witness in the Gospel, who asserts that he is afflicted in his ministries, and elsewhere, in the Prince of the Apostles, he bore witness that he is crucified again. This also the quality of the penalty plainly declares, since the sentence of excommunication smites the delinquents in the very act, if they have presumed to work violence not only against our brothers and fellow-bishops, but even against clerics of a lower order. But lest anyone’s presumption should think that only the authors of such violence are to be punished, Catholic authority condemns that the doers and the consenters are to be chastised with an equal penalty, interpreting that those also show favor to the delinquents who, although they are able, fail to oppose the manifest crime. [Which our predecessor of good memory, Pope C., diligently attending to up to now, had announced—namely, that the authors and abettors of the seizure and detention of our venerable brother, the archbishop of Salerno, were tied by the bond of excommunication, etc.]

CAP. XLVIII. Praelatus excommunicare non debet subditum, nisi competente monitione praemissa, et ex causa manifesta et rationabili; et contra facienti imponitur poena hic expressa.

CHAPTER 48. The prelate ought not to excommunicate a subject, unless, a competent admonition having been previously given, and for a manifest and reasonable cause; and upon one acting to the contrary there is imposed the penalty here expressed.

Item punitur subditus, qui falso conquiritur, se excommunicatum iniuste, et subiicit, quid iuris, si praelatus, dicens se errasse, vult excommunicatum absolvere, et adversarius appellat, ne absolvatur.

Likewise the subject is punished, who falsely complains that he has been unjustly excommunicated; and it subjoins what the law is, if the prelate, saying that he has erred, wishes to absolve the excommunicated, and the adversary appeals, that he not be absolved.

Idem in concilio generalI. Sacro approbante concilo prohibemus, ne quis in aliquem excommunicationis sententiam, nisi competenti admonitione praemissa, et personis praesentibus idoneis, per quas, si necesse fuerit, possit probari monitio, promulgare praesumat. Quod si contra praesumpserint etiamsi iusta fuerit excommunicationis sententia, ingressum ecclesiae per mensem unum sibi noverit interdictum, alia nihilominus poena mulctandus, si visum fuerit expedire.

Likewise in the general counciI. With the sacred council approving, we prohibit that anyone presume to promulgate a sentence of excommunication against someone, unless a competent admonition has been previously given, and suitable persons are present, through whom, if it should be necessary, the monition can be proved. But if they presume contrary to this, even if the sentence of excommunication was just, let him know that entry into the church is interdicted to himself for one month, being nonetheless mulcted with another penalty, if it shall seem expedient.

Caveat etiam diligenter, ne ad excommunicationem cuiusquam absque manifesta et rationabili causa procedat. Ad quam si taliter forte processerit, et requisitus humiliter processum huiusmodi non curaverit absque gravamine revocare, gravatus apud superiorem deponat de iniusta excommunicatione querelam, qui, si absque periculo morae potest, ad excommunicatorem illum cum suo mandato remittat, infra competentem terminum absolvendum; alioquin ipse per se, vel per alium, prout viderit expedire, sufficienti cautione recepta munus ei absolutionis impendat. Quumque adversus excommunicatorem de iniusta excommunicatione constiterit, excommunicator condemnetur ad interesse excommunicato; alias nihilominus, si culpae qualitas postulaverit, superioris arbitrio puniendus, quum non levis sit culpa tantam infligere poenam insonti, nisi forsitan erraverit ex causa probabili, maxime si laudabilis opinionis exsistat.

Let him also beware diligently, lest he proceed to the excommunication of anyone without a manifest and reasonable cause. And if perchance he shall have proceeded thus to it, and, when humbly requested, shall not have cared to revoke such a process without burden, let the aggrieved party lay before the superior a complaint concerning the unjust excommunication; who, if he can do so without danger of delay, shall remit to that excommunicator with his mandate, that within a suitable term he be absolved; otherwise, he himself, either by himself or through another, as he shall see to be expedient, upon sufficient surety having been received, shall bestow upon him the boon of absolution. And when it has been established against the excommunicator concerning the unjust excommunication, let the excommunicator be condemned to pay damages (interesse) to the excommunicated; otherwise nonetheless, if the quality of the fault shall require, he is to be punished at the judgment of the superior, since it is no light fault to inflict so great a penalty upon an innocent, unless perhaps he has erred for a probable cause, especially if he be of laudable reputation.

Verum, si contra excommunicationis sententiam nihil rationabile fuerit a conquerente probatum, idem et super iniusta excommunicationis molestia per poenam ad interesse, vel alias secundum superioris arbitrium condemnetur nisi forsan et ipsum probabilis error excuset; et super eo, pro quo fuerit iusta excommunicatione ligatus, per cautionem receptam satisfacere compellatur, vel in pristinam reducatur sententiam usque ad satisfactionem condignam inviolabiliter observandam. Si vero iudex, suum recognoscens errorem, paratus sit talem revocare sententiam, et is, pro quo lata fuerat, ne absque satisfactione revocet illam, appellet: appellationi non deferat in hac parte, nisi talis sit error, de quo merito debeat dubitari; et tunc, sufficienti cautione recepta, quod coram eo, ad quem appellatum exstiterit, vel delegato ab ipso iuri parebit, excommunicatum absolvat. Sicque poenae praescriptae minime subiacebit, cavens omnino, ne voluntate perversa in alterius praeiudicium mentiatur errorem, si districtionis canonicae vult effugere ultionem.

But if nothing reasonable shall have been proved by the complainant against the sentence of excommunication, let that same person also, for the grievance of unjust excommunication, be condemned to damages for loss (interest), or otherwise according to the superior’s arbitration, unless perhaps a probable error excuse him likewise; and as to that matter for which he was bound by a just excommunication, let him be compelled to make satisfaction upon surety received, or be reduced to his former sentence, to be inviolably observed until condign satisfaction. But if the judge, recognizing his error, is ready to revoke such a sentence, and the one against whom it had been issued appeals, lest he revoke it without satisfaction: he should not defer to the appeal in this part, unless it be such an error about which one may deservedly doubt; and then, upon sufficient surety received that he will submit to the law before the one to whom appeal has been made, or a delegate by him, let him absolve the excommunicated. And thus he will not be subject to the prescribed penalty, taking every care not to feign an error by perverse will to another’s prejudice, if he wishes to escape the vengeance of canonical distraint.

CAP. XLIX. Excommunicat haereticos et quoscunque violatores ecclesiasticae libertatis.

CHAPTER 49. Excommunicates heretics and whosoever violators of ecclesiastical liberty.

Honorius III. Episcopo BononiensI. Noverit fraternitas tua, quod nos [nuper] in basilica principis Apostolorum, praesente carissimo in Christo filio nostro Frederico illustri Romanorum imperatore semper Augusto [et rege Siciliae], in celebratione missarum, postquam capiti eius imposuimus imperii diadema, de consilio fratrum nostrorum accensis candelis Excommunicamus ex parte Dei omnipotentis, auctoritate quoque [beatorum] Apostolorum Petri et Pauli et nostra, omnes haereticos utriusque sexus, quocunque nomine censeantur, et fautores et receptatores et defensores eorum, nec non et qui de cetero servari fecerint statuta edita et consuetudines vel potius abusiones, introductas contra ecclesiae libertatem, et nisi ea, de capitularibus suis infra duos menses post huiusmodi publicationem sententiae fecerint amoveri.

Honorius 3. To the Bishop of Bologna. Let your fraternity know, that we [recently] in the basilica of the prince of the Apostles, with our dearest son in Christ Frederick, the illustrious emperor of the Romans, ever Augustus [and king of Sicily], at the celebration of the masses, after we placed upon his head the diadem of the empire, by the counsel of our brethren, with candles lit We excommunicate on behalf of God Almighty, and by the authority also [of the blessed] Apostles Peter and Paul and our own, all heretics of either sex, by whatever name they may be designated, and their favorers and receivers and defenders; and likewise also those who henceforth shall have caused to be observed the statutes published and the customs—or rather abuses—introduced against the liberty of the Church, and unless they shall have caused these to be removed from their capitularies within two months after the publication of this sentence.

Item excommunicamus statutarios et scriptores statutorum ipsorum, nec non potestates, consules, rectores et consiliarios locorum, ubi de cetero huiusmodi statuta et consuetudines editae fuerint vel servatae, nec non et illos, qui secundum ea praesumpserint iudicare, vel in publicam formam scribere iudicata. [Dat. Lat.

Likewise we excommunicate the statutaries and the writers of those same statutes, and also the potestates, consuls, rectors, and councillors of the places where henceforth statutes and customs of this kind shall have been promulgated or observed, and likewise those who shall have presumed to judge according to them, or to write the things judged into public form. [Given at the Lateran.

II. Non. Ian. Pont.

Jan. 4, in the Pontificate.

Nostr. Ao. V. 1221.]

in the 5th year of our pontificate 1221.]

CAP. L.

CHAPTER 50.

Fratres hospitalis Hierosolymitani, excommunicati pro iniectione manuum in clericum seu confratrem, absolvi possunt per eorum priorem, nisi excessus fuerit difficilis et enormis.

The brothers of the Hospital of Jerusalem, excommunicated for the laying on of hands upon a cleric or a confrere, can be absolved by their prior, unless the excess has been grievous and enormous.

Idem Magistro et Fratribus hospitalis HierosolymitanI. Canonica constitutione cavetur, quod monachi et canonici regulares, quocunque modo se in claustro percusserint, non sunt ad apostolicam sedem mittendi, sed secundum discretionem et providentiam sui abbatis disciplinae subdantur. Quodsi abbatis discretio ad eorum correctionem non sufficiat providentia est dioecesani episcopi adhibenda, nisi excessus difficilis fuerit et enormis, propter quem merito ad ecclesiam Romanam sit recursus habendus.

The same to the Master and the Brothers of the Hospital of Jerusalem. It is provided by canonical constitution that monks and regular canons, in whatever way they may have struck one another in the cloister, are not to be sent to the apostolic see, but are to be subjected to discipline according to the discretion and providence of their abbot. But if the abbot’s discretion does not suffice for their correction, the providence of the diocesan bishop is to be applied, unless the excess has been difficult and enormous, on account of which a recourse to the Roman Church ought rightly to be had.

Nos ergo, vestris supplicationibus inclinati, ad vos statutum huiusmodi duximus extendendum, auctoritate praedicta statuentes, ut in tali casu, nisi maioris sit providentia requirenda, per priorem vestrum, qui, sicut audivimus, presbyter esse debet, fratribus vestris absolutionis beneficium impendatur.

We, therefore, inclined by your supplications, have judged that a statute of this kind should be extended to you, establishing by the aforesaid authority that in such a case, unless the providence of a superior is to be required, through your prior, who, as we have heard, ought to be a presbyter, the benefit of absolution be bestowed upon your brothers.

CAP. LI. Excommunicatus vel suspensus absolvi non debet, nisi prius iuramento praestito; si tamen sine scandalo iuramentum haberi non potest, poterit fieri absolutio per manualem promissionem.

CHAPTER 51. One excommunicated or suspended ought not to be absolved, unless an oath has first been taken; if, however, an oath cannot be had without scandal, absolution can be effected by a manual promise.

Idem tituli sanctae Praxedis Presbytero cardinali apostolicae sedis Legato.

The same, to the presbyter cardinal of the title of Saint Praxedis, Legate of the Apostolic See.

Super eo, quod monachi Graeci et Eremitae, propter inobedientiam sententia suspensionis et excommunicationis ligati, nolunt ad mandatum ecclesiae nisi per manualem promissionem redire, hoc tibi duximus respondendum, quod, si nullatenus possunt induci ad praestandum iuxta formam ecclesiae iuramentum, ipsos hac vice cum promissione poteris recipere manuali, quum interdum, consideratis locorum et temporum qualitatibus severitati sit aliquid detrahendum.

Concerning this, that the Greek monks and Hermits, bound by a sentence of suspension and excommunication on account of disobedience, are unwilling to return to the mandate of the church except through a manual promise, we have deemed this to be answered to you: that, if in no way can they be induced to render an oath according to the form of the church, you may receive them this time with a manual promise, since sometimes, the qualities of places and times being considered, something is to be subtracted from severity.

CAP. LII. Quum de viribus sententiae dubitatur, potest quis absolvi ad cautelam iuramento praestito.

CHAPTER 52. When the force of the sentence is doubted, one may be absolved, by way of caution, upon a cautionary oath being furnished.

Idem Bituricensi et Carnotensi Decanis et Subdiacono ArelatensI. Venerabili fratre nostro Cenomanensi episcopo et dilecto filio H. canonico Turonensi, procuratore venerabilis fratris nostri Turonensis archiepiscopi, in nostra praesentia constitutis pro quadam suspensionis sententia, in praefatum episcopum ab eodem archiepiscopo promulgata, nos, auditis et intellectis quae super hoc fuerunt ab eis proposita coram nobis, quia partes dissentiebant in facto ita, quod de illo plene constare non potuit, sententiam ipsam de gratia relaxavimus ad cautelam, ipso episcopo in praesentia dicti procuratoris praestante corporaliter iuramentum, quod parebit mandatis, quae idem archiepiscopus sibi propter hoc fecerit, si constiterit, ipsum episcopum in eo, pro quo fuit lata praedicta sententia, culpabilem exstitisse.

The same to the Deans of Bourges and of Chartres and to the Subdeacon of Arles. With our venerable brother the bishop of Le Mans and our beloved son H., canon of Tours, the procurator of our venerable brother the archbishop of Tours, having appeared in our presence regarding a certain sentence of suspension promulgated by the same archbishop against the aforesaid bishop, we, having heard and understood what on this matter was set forth by them before us, since the parties were dissenting in the fact in such wise that it could not be fully established, relaxed that sentence by grace as a precaution, the bishop himself, in the presence of the said procurator, corporally presenting an oath that he will obey the mandates which the same archbishop shall make to him on that account, if it shall be established that the bishop was culpable in that for which the aforesaid sentence was delivered.

CAP. LIII. Excommunicantur officiales locorum, in quibus sunt statuta contra ecclesiasticam libertatem, nisi ea deleri fecerint; et statutarii feudis ecclesiae sunt privatI.

CHAPTER 53. The officials of places in which there are statutes against ecclesiastical liberty are excommunicated, unless they shall have caused them to be deleted; and the statutaries are deprived of the fiefs of the Church.

Idem Episcopo SenensI. Gravem venerabilis fratris nostri Pisani archiepiscopi recepimus quaestionem, quod A. B. et quidam alii cives Pisani, deputati a potestate ac pepulo ad statuta civitatis edenda, tanquam perverse sapiant, talia in derogationem apostolicae sedis et subversionem ecclesiasticae libertatis edere praesumpserunt, quod, si quis clericus vel laicus contra quemcunque laicum Pisani districtus ad iudicem ecclesiasticum literas apostolicas impetraverit, in mille solidis, nisi huiusmodi renunciaverit literis, condemnetur, nec reditus possessionum suarum reddantur eidem, vel agri excolantur illius, sed banno potius subiaceant potestatis, quae nullum ad regimen civitatis suscipiet, nisi hoc se iuraverit servaturum; et haec et quaelibet alia potestas, quae pro tempore fuerit, successores suos iurare faciet supra dicta. Statuerunt illi praeterea, ut clerici suis sumptibus castrum Ripae fractae faciant custodiri. Quod si renuerint, contra eos potestas procedere teneatur, iuxta quod dictaverit consilium civitatis, quae omnia is, qui nunc praeest civitati praedictae, observaturum se firmiter iureiurando firmavit. Ideoque, quum tota civitas Pisana, quae alias tamdiu Dei timorem abiecit, quod infecta iam errore vel infectioni proxima praesumatur, et tam statutarios quam potestatem eandem non sit dubium propter hoc excommunicationis sententiam praeter notam infamiae incurrisse: fraternitati tuae mandamus, quatenus in consiliarios et officiales civitatis ipsius, nisi statuta ipsa de capitularibus suis deleri fecerint, et idonee, sicut exigit res, caveri, quod similia de cetero non debeant attentare, excommunicationis sententiam promulgare procures.

The same to the Bishop of Siena. We have received a grave complaint from our venerable brother, the Archbishop of Pisa, that A. B. and certain others citizens of Pisa, deputed by the potestas and the people to issue the statutes of the city, as if they think perversely, such presumed to issue things in derogation of the apostolic see and in subversion of ecclesiastical liberty: namely, that if any cleric or layman, against any layman of the Pisan district, shall have obtained apostolic letters to an ecclesiastical judge, he shall be condemned in 1,000 solidi unless he renounces letters of this kind; and that neither are the revenues of his possessions to be paid to him nor his fields to be tilled, but rather they are to lie under the ban of the potestas, which will receive no one to the governance of the city unless he shall have sworn to observe this; and this potestas and any other potestas which shall be in office for the time will cause their successors to swear the aforesaid. They furthermore decreed that clerics should, at their own expense, have the castle of Ripa Fracta guarded. But if they refuse, the potestas is bound to proceed against them, according to what the council of the city shall dictate, all of which the one who now presides over the aforesaid city has firmly confirmed by oath that he will observe. Therefore, since the whole city of Pisa, which otherwise has for so long cast away the fear of God, is presumed to be already infected by error or near to infection, and it is not to be doubted that both the statute-makers and that same potestas have on this account incurred the sentence of excommunication, besides the mark of infamy: we command your fraternity to take care to promulgate the sentence of excommunication against the counselors and officials of that city, unless they shall have caused those statutes to be deleted from their chapter-books, and adequate security, as the matter requires, be provided that they are not to attempt the like hereafter.

Ceterum, quum iidem statutarii multa de bonis ecclesiasticis tenere dicantur in feudum, ipsos fore nihilominus privatos feudis huiusmodi nunciare procures.

Moreover, since those same statutaries are said to hold many of the ecclesiastical goods in fief, see to it that you nonetheless announce that they will be deprived of such fiefs.

CAP. LIV. Alloquens excommunicatum in tendentibus ad salutem auimae, etiamsi alia verba interponat, excommunicatus non est.

CHAPTER 54. One who addresses an excommunicated person in matters tending to the salvation of the soul, even if he interposes other words, is not excommunicated.

- § 1. Praedicatores, praesertim qui alias sustentari non possunt, ab excommunicatis et detinentibus bona aliena eleemosynam recipere possunt. Hoc dic. - § 2. Ponit quosdam casus, in quibus percutiens clericum excommunicatus non est.

- § 1. Preachers, especially those who otherwise cannot be sustained, can receive alms from the excommunicated and from those detaining others’ goods. This he says. - § 2. He sets certain cases, in which one striking a cleric is not excommunicated.

Gregorius IX. Quum voluntate ac proposito maleficia distinguantur, excommunicationis sententiam non incurrit qui excommunicato in his, quae ad absolutionem vel alias ad salutem animae pertinent, in locutione participat, licet etiam alia verba incidenter, ut apud eum magis proficiat, interponat. § 1. Praedicatores quoque, qui penes excommunicatos vel alios alienarum rerum detentores in praedicationibus et confessionibus quasi gerunt causam vel curam eorum, ad quos res ipsae spectare noscuntur, eleemosynas licite possunt ab illis recipere, praesertim si alias non valeant in illo loco sustentationem habere. § 2. Si qui vero ratione officii, quod in ecclesia obtinent, aut etiam alii clerici seniores zelo devotionis pueros vel adolescentes, in minoribus ordinibus constitutos, turbantes divinum officium, et hi, qui obtentu praelationis vel magisterii subditos et scholares correctionis causa leviter forte percusserint, excommunicationis sententiam non incurrunt.

Gregory 9. Since misdeeds are distinguished by will and by purpose, he does not incur the sentence of excommunication who participates in speech with an excommunicate in those matters which pertain to absolution or otherwise to the salvation of the soul, even if he also insert other words incidentally, so that he may make greater progress with him. § 1. Preachers, too, who, with excommunicates or other detainers of others’ goods, in preachings and confessions as it were carry on the cause or care of those to whom the things themselves are known to pertain, can lawfully receive alms from them, especially if otherwise they are not able in that place to have sustenance. § 2. But if any, by reason of the office which they hold in the church, or even other senior clerics, out of zeal of devotion should lightly perhaps strike boys or adolescents, constituted in the minor orders, who are disturbing the divine office, and those who under the pretext of prelacy or mastership have lightly struck subjects and scholars for the sake of correction, they do not incur the sentence of excommunication.

Quod et de his dicendum est, qui aliquos de familia sua vel propinquos inferiorum graduum simili modo, ut cohibeantur a suis insolentiis, et scientia bonisque moribus informentur, duxerint corrigendos.

Which also is to be said of those who, in like manner, have deemed certain persons of their household, or kinsmen of inferior grades, fit for correction, that they may be restrained from their insolences and be informed in knowledge and good morals.

CAP. LV. Communicans excommunicato in crimine damnabili incidit in excommunicationem maiorem.

CHAPTER 55. The one communicating with an excommunicated person in a damnable crime incurs the greater excommunication.

Idem Astoricensi Episcopo.

The same to the Bishop of Astorga.

Si concubinae publicae clericorum ecclesiasticae censurae districtione notentur, eosdem concubinarios non est dubium sententia maioris excommunicationis involvi, qui post latam sententiam communicant in eodem crimine criminosis. [Aqua etc. (cf. c. 9.de cons. eccl.

If the public concubines of clerics are marked by the strictness of ecclesiastical censure, there is no doubt that those same concubinarians are involved in the sentence of the greater excommunication, who, after the sentence has been delivered, communicate with the criminals in the same crime. [Water etc. (cf. c. 9.de cons. eccl.

III. 40.)Dat. Lat. XII.

3. 40.)Given at the Lateran, 12.

Kal. Iun. Pont.

The Kalends of June. In the Pontificate.

nostr. Ao. VII. 1233.]

of our pontificate, year 7. 1233.]

CAP. LVI. Excommunicatus minori potest ab excommunicatione aliquem absolvere.

CHAPTER 56. One excommunicated with the lesser excommunication can absolve someone from excommunication.

Idem.

The same.

Duobus collata potestas, ut a minori excommunicatione, si in ipsam inciderint, invicem se absolvant, utroque ligato vinculo excommunicationis huiusmodi, non exspirat.

The power conferred upon two, that from minor excommunication, if they should fall into it, they may mutually absolve one another, does not expire, with both bound by the bond of such excommunication.

CAP. LVII. Permittitur ministris ecclesiarum semel in hebdomada celebrare tempore interdicti, concurrentibus his, quae exprimuntur in textu.

CHAPTER 57. It is permitted to the ministers of the churches to celebrate once in the week during the time of an interdict, these things concurring which are expressed in the text.

Idem.

The same.

Permittimus ecclesiarum ministris semel in hebdomada tempore interdicti, non pulsatis campanis, voce submissa, ianuis clausis, excommunicatis et interdictis exclusis, missarum solennia celebrare causa conficiendi corpus Domini, quod decedentibus in poenitentia non negatur.

We permit the ministers of the churches once in the week during the time of interdict, the bells not rung, in a subdued voice, with the doors closed, the excommunicated and interdicted excluded, to celebrate the solemnities of the masses for the purpose of confecting the Body of the Lord, which is not denied to those departing in penitence.

CAP. LVIII. Satisfaciens clerico, quem verberavit, non potest propter hoc ab episcopo absolvi, nisi in certis casibus hic expressis.

CHAPTER 58. Making satisfaction to the cleric whom he has beaten, he cannot on this account be absolved by the bishop, unless in certain cases expressed here.

Idem.

The same.

Quamvis incidens in canonem latae sententiae propter violentam manuum iniectionem iuxta proprias facultates eis satisfaciat, quibus iniurias irrogavit: non tamen taliter, quam per sedem apostolicam vel eius legatum absolutionis potest beneficium obtinere, nisi imminente mortis articulo, infirmitate, inimicitia aut inopia, puerili vel senili aetate, fragilitate sexus seu alia corporis impotentia, sive quolibet impedimento canonico retrahatur, quo minus Romanum Pontificem possit adire, vel nisi iuris beneficio a labore huiusmodi excusetur. Ceterum quibusdam praedictorum, videlicet qui temporali impedimento laborant, exceptis pueris, sub debito iuramenti, quod secundum ecclesiae formam praestare tenentur, consuevit iniungi, ut impedimento cessante ad apostolicam sedem accedant, mandatum ipsius humiliter suscepturI. CAP.

Although, incurring the canon of a latae sententiae for violent laying-on of hands, he should make satisfaction, according to his own means, to those upon whom he inflicted injuries: nevertheless not in such a way that he can obtain the benefit of absolution otherwise than through the Apostolic See or its legate, unless, with the moment of death impending, by infirmity, enmity or want, by childish or senile age, by the fragility of sex or other bodily impotence, or by any canonical impediment, he is held back so that he cannot approach the Roman Pontiff, or unless by a benefit of law he is excused from labor of this kind. Moreover, to certain of the aforesaid, namely those who labor under a temporal impediment, children excepted, it is customary to be enjoined, under the debt of an oath which they are bound to render according to the Church’s form, that, with the impediment ceasing, they go to the Apostolic See, ready humbly to receive his mandate. CAP.

LIX. Excommunicatio simpliciter lata intelligitur de maiori. H. d. et est textus notabilis, et quotidie allegatur.

59. Excommunication simply promulgated is understood to be the major. In this place it is a notable text, and it is cited daily.

Idem.

The same.

Si quem sub hac forma verborum: "Illum excommunico," vel simili, a iudice suo excommunicari contingat, dicendum est, eum non tantum minori, quae a perceptione sacramentorum, sed etiam maiori excommunicatione, quae a communione fidelium separat, esse ligatum.

If anyone should happen to be excommunicated by his own judge under this form of words: "I excommunicate that man," or the like, it must be said that he is bound not only by the lesser excommunication, which is from the reception of the sacraments, but also by the greater excommunication, which separates from the communion of the faithful.

CAP. LX. Beneficium, indultum ratione minoris aetatis, postquam coepit habere locum, non exstinguitur, licet minor pervenerit ad maiorem aetatem.

CHAPTER 60. The benefit, an indult by reason of lesser age, after it has begun to have place, is not extinguished, although the minor has come to greater age.

Idem.

The same.

Pueris, qui in canonem inciderunt sententiae promulgatae, sive ante sive post pubertatem postulent, se absolvi, potest dioecesanus episcopus absolutionis beneficium impertiri, quum propter defectum aetatis, in qua fuit commissus excessus, rigor sit mansuetudine temperandus.

To boys who have fallen under the canon of a promulgated sentence, whether they petition before or after puberty to be absolved, the diocesan bishop can impart the benefit of absolution, since, on account of the defect of age in which the transgression was committed, rigor is to be tempered by mansuetude.

TITULUS XL. DE VERBORUM SIGNIFICATIONE.

TITLE 40. ON THE SIGNIFICATION OF WORDS.

CAP. I. Novale est terra noviter ad culturam redacta.

CHAPTER 1. A novale is land newly reduced to cultivation.

Hieronymus super Osee.

Hieronymus on Hosea.

"Innovate novale." Novale est ager nunc primum praecisus.

"Innovate the novale." A novale is a field now for the first time cut (cleared).

CAP. II. Appellatione patris veniunt in lata significatione omnes descendentes.

CHAPTER 2. Under the appellation “father,” in a broad signification, all descendants are included.

Idem super Danielem.

The same on Daniel.

"Nam et res Nabuchodonosor, pater tuus," id est, proavus more scripturae, quae avos et deinceps patres appellat.

"For even the phrase ‘Nebuchadnezzar, your father,’ that is, great-grandfather, is according to the custom of Scripture, which calls grandfathers and, in succession, fathers."

CAP. III. Non licitur natus qui statim decessit.

CHAPTER 3. One is not said to be born who immediately deceased.

Idem in Parabolis.

The same in Proverbs.

"Nam et ego unigenitus fui coram matre mea." Quare unigenitum se coram matre nominat, quem fratrem uterinum praecessisse scriptura testatur, nisi quia ille mox, natus sine nomine, quasi nunquam esset, de vita decessit?

"For I too was only-begotten in the presence of my mother." Why does he call himself only-begotten in the presence of his mother, whom Scripture attests that a uterine brother preceded, unless because that one soon, born without a name, departed from life as if he had never been?

CAP. IV. Dictio "antequam" non semper implicat.

CHAPTER 4. The word "antequam" does not always imply.

Idem super Matthaeum.

The same on Matthew.

Quod dicitur: "antequam convenirent," non sequitur, ut postea convenirent; sed scriptura quod factum non sit ostendit.

What is said: "before they convened," it does not follow that afterwards they convened; but Scripture shows that this was not done.

CAP. V. Primogenitus dicitur qui primo nascitur, etiamsi nullus sequatur eum.

CHAPTER 5. He is called first-born who is born first, even if no one follows him.

Idem in eodem.

The same in the same.

"Ioseph non cognovit Mariam, donec peperit filium suum primogenitum." Ex hoc loco quidam perversissime suspicantur, et alios filios Mariam habuisse, dicentes, primogenitum non dici, nisi qui habeat et fratres, quum hic mos divinarum scripturarum sit, ut primogenitum non eum vocent, quem fratres sequuntur, sed eum, qui primo natus fuit.

"Joseph did not know Mary, until she bore her firstborn son." From this passage certain people most perversely suspect, and that Mary had other sons, saying, that firstborn is not said, unless of one who also has brothers, since here is the custom of the divine Scriptures, that they call firstborn not him whom brothers follow, but him who was born first.

CAP. VI. Verba sunt intelligenda non secundum quod sonant, sed secundum mentem proferentis.

CHAPTER 6. Words are to be understood not according to their sound, but according to the intent of the speaker.

Hilarius.

Hilary.

Intelligentia dictorum ex causis est assumenda dicendi, quia non sermoni res, sed rei est sermo subiectus.

The understanding of the things said is to be assumed from the causes of speaking, because it is not the thing that is subject to the speech, but the speech that is subject to the thing.

CAP. VII. Non vitiatur factum, vario modo narratum, ubi idem in subatantia concluditur.

CHAPTER 7. A fact is not vitiated, narrated in a various mode, where the same is concluded in substance.

Augustinus super Matthaeum.

Augustine on Matthew.

Nihil obstat narrandi diversitas, ubi eadem dicuntur, maxime quum quisque evangelistarum eo ordine credat se dicere, quo Deus voluit.

Nothing obstructs the diversity of narrating, where the same things are said, especially when each of the evangelists believes he is speaking in that order which God willed.

CAP. VIII. Sensum, non verba considerare debemus.

CHAPTER 8. We ought to consider the sense, not the words.

Gregorius.

Gregory.

Propterea, si prolixam epistolam meam ad interpretandum accipere te fortasse contigerit, rogo, non verbum ex verbo, sed sensum ex sensu transferri, quia plerumque, dum proprietas verborum attenditur, sensus veritatis amittitur.

Therefore, if it should perchance befall you to receive my prolix epistle for interpreting, I ask that it be transferred not word from word, but sense from sense, because very often, while the propriety of the words is attended to, the sense of the truth is lost.

CAP. IX. Dicit, quis proprie sit praepositus.

CHAPTER 9. He says who properly is a prelate.

Isidorus.

Isidore.

Quamvis omnes, qui praesunt, praepositi rite vocentur, usus tamen obtinuit, eos vocari praepositos, qui quandam prioratus curam super alios gerunt.

Although all who preside are rightly called prepositi, nevertheless usage has obtained that those are called prepositi who bear a certain care of a priorate over others.

CAP. X. Non recipit congruam summationem.

CHAPTER 10. It does not admit a fitting summary.

Idem in libro Etymologiarum.

The same in the book of the Etymologies.

Forus est exercendarum litium locus, a fando dictus, sive a Foroneo rege, qui primus Graecis legem dedit. Qui locus et prorostra vocatur ab eo, quod ex bello Punico captis novibus Carthaginensium rostra ablata sunt, et in foro Romano praefixa, ut essent huius insigne victoriae. Constat autem forus causa, lege et iudicio. Causa a casu, quo venit, dicitur.

The forum is the place for exercising litigation, called from speaking, or from King Phoroneus, who first gave law to the Greeks. That place also is called the Pro Rostra from the fact that, when the ships of the Carthaginians were captured in the Punic War, the rostra were taken off and affixed in the Roman Forum, so that they might be the insignia of this victory. Moreover, the forum consists of cause, law, and judgment. “Cause” is said from “case,” whence it comes.

Est enim materia et origo negotii, necdum discussionis examine patefacta, quae, dum proponitur, causa est; dum disctutitur, iudicium [est]; dum finitur, iustitia. Vocatur autem iudicium quasi iurisdictio, et iustitia quasi iuris status. Iudicium autem prius inquisitio vocabatur, unde et auctores iudiciorum et praepositos quaestores vel quaesitores vocamus.

For it is the material and origin of the business, not yet laid open by the examination of discussion; which, while it is being proposed, is the case; while it is being discussed, [it is] judgment; when it is finished, justice. Moreover, judgment is called as if jurisdiction, and justice as if the status of law. Judgment, however, was formerly called inquisition, whence also we call the authors of the proceedings and those set over them quaestors or quaesitors.

Negotium [autem] multa significat, modo actum alicuius rei, cuius contrarium est otium, modo actionem causae, quod est iurgium litis, et dictum est negotium quasi nec otium, id est sine otio. Negotium autem in causis, negotiatio in commerciis dicitur, ubi aliquid datur, ut maiora lucrentur. Iurgium dicitur quasi iuris garrium, eo, quod hi, qui causam dicunt, iure disceptant.

Negotium [however] signifies many things: now the act of some matter, whose contrary is otium; now the action of a case, which is the quarrel of a lawsuit; and it is called negotium as if ‘not-leisure’, that is, without leisure. Negotium, moreover, is said in legal causes; negotiatio in commerce, where something is given so that greater profits may be gained. Iurgium is so called as if a “juris-chatter,” because those who plead a case dispute by law.

Lis autem a contentione limitis prius nomen sumpsit, de qua Virgilius. "Limes erat positus, litem ut discerneret agris." Causa aut argumento, aut probatione constat. Argumentum nunquam testibus, nunquam tabulis dat probationem, sed sola investigatione invenit veritatem, unde et dictum est argumentum, quasi argute inventum.

Moreover, a lawsuit earlier took its name from a contention over a boundary, about which Virgil: "A boundary was set, to distinguish the lawsuit concerning the fields." A case consists either of an argument or of a proof. An argument never gives proof by witnesses, never by documents, but by investigation alone finds the truth, whence also it has been called an argument, as if shrewdly found.

Probatio autem testibus et fide tabularum constat. In omni quoque negotio hae personae quaeruntur: iudex, accusator, reus et tres testes. Iudex dictus quasi ius dicens populo, sive quod iure disceptet.

Proof, moreover, consists in witnesses and in the credence of the documents. In every case as well these persons are sought: judge, accuser, defendant, and three witnesses. Judge is so called as if “saying law” to the people, or because he adjudicates by law.

Iure autem disceptare est iuste iudicare. Non est ergo iudex, si non est in eo iustitia. Accusator vocatus est quasi causator, quia ad causam vocat eum, quem apellat.

But to discept by law is to judge justly. He is therefore not a judge, if justice is not in him. The accuser is called as if a causator, because he calls to the cause him whom he arraigns.

Reus a re, quae petitur, nuncupatur, quia, quamvis conscius sceleris non sit, reus tamen dicitur, quamdiu in iudicium pro re aliqua petitur. Testes antiquitus superstites dicebantur eo, quod super causae statu proferebantur; nunc parte ablata nominis testes vocantur. Testes autem considerantur conditione, natura et vita.

The defendant is named from the thing that is sought, because, although he may not be conscious of a crime, he is nevertheless called “defendant” as long as he is sought into judgment for some matter. Witnesses were in antiquity called “superstitēs,” for this reason, that they were brought forward over the status of the case; now, with a part of the name removed, they are called “witnesses.” Witnesses, moreover, are considered by condition, nature, and life.

Conditione, si liber, non servus. Nam saepe servus metu dominantis testimonium supprimit veritatis. Natura, si vir, non femina.

By condition, if free, not a slave. For often a slave, out of fear of the master, suppresses the testimony of truth. By nature, if a man, not a woman.

Nam varium et mutabile testimonium semper femina producit. Vita, si innocens et integer actu. Nam, si vita bona defuerit, fide carebit.

For a woman always produces testimony that is various and mutable. As to life: if innocent and of integrity in conduct. For, if a good life should be lacking, it will be devoid of credence.

Non enim potest iustitia cum scelerato homine habere commercium. Duo sunt [autem] genera testium, aut dicendo id, quod viderunt, aut proferendo id, quod audierunt. Duobus autem modis testes delinquunt, quum aut falsa promunt, aut vera silentio tegunt.

For justice cannot have commerce with a criminal man. There are two [however] kinds of witnesses, either by saying that which they saw, or by proffering that which they heard. In two ways, moreover, witnesses are delinquent: when either they produce false things, or cloak true things in silence.

CAP. XI. Dicit, quid sit pactum, et unde dicatur.

CHAPTER 11. He states what a pact is, and whence it is called.

Idem.

The same.

Pactum dicitur inter partes ex pace conveniens scriptura, legibus ac moribus comprobata: [et] dictum pactum, quasi ex pace factum.

A pact is said to be a writing agreeing between the parties, approved by laws and mores: [and] it is called a pact, as if made from peace.

CAP. XII. Hic Isidorus ponit etymologiam iuris, prout habetur in re, non prout est generale nomen.

CHAPTER 12. Here Isidore sets forth the etymology of ius, as it is considered in reality, not as it is a general name.

Idem in eodem.

The same in the same.

Ius dictum est a iure possidendo. Hoc enim iure possidetur, quod iuste, hoc iuste, quod bene; quod autem male possidetur, alienum est. Male autem possidet, qui vel suis male utitur, vel aliena praesumit.

Right is so called from possessing by right. For that is possessed by right which is justly, and that is justly which is well; but what is possessed badly is alien. He, however, possesses badly who either uses his own things badly, or presumes upon another’s.

CAP. XIII. Quicquid fidelis offert ecclesiae, oblationis nomine continetur, et a saecularibus possideri non debet.

CHAPTER 13. Whatever a faithful person offers to the church is contained under the name of oblation, and ought not to be possessed by seculars.

Paschalis II. Canonicis sancti MartinI. Causa Carpensis plebis (Et infra:) Ceterum primitiae, decimae et oblationes in solis ecclesiarum bonis praecipue numerantur. Oblationes vero dicimus, quaecunque de propriis et licitis rebus ecclesiae a fidelibus offeruntur.

Paschal 2. To the Canons of Saint Martin. The case of the people of Carpi (And below:) Moreover, first-fruits, tithes, and oblations are counted chiefly among the goods of churches alone. By oblations, indeed, we mean whatever, from their own and lawful goods, are offered to the church by the faithful.

Quicunque igitur eas per manum vel potestatem saecularem obtinet, procul dubio contra Deum et contra sanctorum Patrum nititur sanctiones; quin immo et qui accipit, et qui tradit, raptor et sacrilegus iudicatur.

Whoever therefore holds them by the hand or secular power, without doubt strives against God and against the sanctions of the holy Fathers; nay rather, both he who receives and he who hands over is judged a robber and a sacrilegious person.

CAP. XIV. Solus sacerdos potest sacramentum extrmae unctionis infirmo conferre.

CHAPTER 14. Only the priest can confer the sacrament of extreme unction upon the infirm.

H. d. - § 1. In anno bissextili servari debet loci consuetudo circa diem S. Matthiae festandum, dum tamen vigilia continuetur festo. Hoc dicit.

Here it says - § 1. In a leap year the custom of the place ought to be observed concerning the day of St. Matthias to be celebrated, provided, however, that the vigil be continued with the feast. This it says.

Alexander III. Quaesivit a nobis fraternitas tua, utrum sacerdos uno clerico tantum praesente infirmum debeat inungere, et qua die festum beati Matthiae in anno bissextili debeat observari, praesertim quum quidam inter vigiliam et festum velint diem interponere, [et utrum mulier etc. cf. c.2.de div.

Alexander III. Your fraternity has asked from us, whether a priest ought to anoint the infirm with only one cleric present, and on what day the feast of blessed Matthias ought to be observed in a leap year, especially since some wish to interpose a day between the vigil and the feast, [and whether a woman etc. cf. c.2.de div.

IV. 19.] Nos itaque tibi taliter duximus respondendum, quod sacerdos uno praesente clerico et etiam solus potest infirmum ungere. § 1. Festum vero beati Matthiae iuxta consuetudinem ecclesiasticam vigilia eatenus praecedat, ut nec pro bissexto, nec pro quolibet alio modo inter se et solennitatem aliam diem admittat, in qua utique vigilia, nisi venerit in dominicadie, ieiunium celebretur. Ipsum autem festum sive fiat in praecedenti die sive in sequenti, qui duo quasi pro uno reputantur, nullus error, sed consuetudo ecclesiae teneatur.

4. 19.] We therefore have deemed it right to answer you thus: that a priest, with one cleric present, and even alone, can anoint the infirm person. § 1. But as to the feast of blessed Matthias, let the vigil precede according to ecclesiastical custom to such an extent that, neither on account of the bissextile nor in any other way, it admits another day between itself and the solemnity; and on that vigil, assuredly, unless it falls on the Lord’sday, let a fast be celebrated. As for the feast itself, whether it be held on the preceding day or on the following, which two are, as it were, reckoned as one, let no error be supposed, but let the custom of the Church be maintained.

[Quod autem mulier pro furto etc. cf. c.2.de div. IV.19.]

[But as for a woman on account of theft, etc., cf. ch.2.on div.4. 19.]

CAP. XV. Per verbum: "statuo et praecipio," diffinitiva sententia ferri potest.

CHAPTER 15. By the phrase: "I establish and I command," a definitive sentence can be issued.

Coelestinus III. In his, quae ambiguitatem continent, ad sedem apostolicam ex debito recursus habetur, ad quam re vera, tanquam matrem et caput omnium ecclesiarum, maiores et dtfficiliores quaestiones, sicut ab antiquis Patribus constitutum est et moribus utentium recte approbatum, usquequaque conferri debent. Innotuit siquidem apostolatui nostro, quod, quum de controversia, quae inter magistrum M. et conversos hospitalis sancti Simpliciani super eodem hospitali haberetur, in praesentia venerabilis fratris nostri O. Mediolanensis archiepiscopi quaestio verteretur, ipse archiepiscopus post cognitionem causae in prolatione sententiae his verbis non fuit usus, ut secundum ius civile diceret: "talem partem condemno, vel talem absolvo," sed pronunciavit ita: "statuo et praecipio," ne de cetero, et reliqua, quae expressim continentur in instrumento. Quoniam igitur, sicut ex relatione dilecti filii nostri Cynthii S. Laurentii in Lucina, et Ioannis S. Priscae presbyterorum cardinalium didicimus, quos ad hoc concessimus auditores, super hac fuit prolatione sententiae dubitatum: Attendentes igitur, quod hoc verbum "statuo" secundum legem rem perfectam significat, et cum effectu, non verbotenus accipitur, item quod secundum Gregorium quod praecipitur imperatur, et quod imperatur necesse est fieri, et aliquando, si non fiat, poenam habet, considerantes nihilominus, quod iuxta eundem Gregorium non debet aliquis considerare verba, sed voluntatem et intentionem, quum non intentio verbis, sed verba intentioni debeant deservire, interpretamur in praesenti articulo de fratrum nostrorum consilio, procuratoribus utriusque partis praesentibus, et diffinimus, quod praefati archiepiscopi verba, tali forma prolata, perpetuo valiturae sententiae obtineant firmitatem.

Celestine 3. In those things which contain ambiguity, recourse is had by duty to the Apostolic See, to which in truth, as the mother and head of all the churches, the greater and more difficult questions, just as it was established by the ancient Fathers and rightly approved by the customs of those who use them, ought everywhere to be referred. It has become known indeed to our apostolate, that, when concerning the controversy which was being held between master M. and the conversi of the hospital of Saint Simplicianus about the same hospital, in the presence of our venerable brother O., archbishop of Milan, the question was being handled, that archbishop, after the hearing of the case, in the pronouncing of the sentence did not use these words, so as to say according to civil law: “I condemn such-and-such a party, or I absolve such-and-such,” but pronounced thus: “I establish and I command,” lest for the future, and the remaining things, which are expressly contained in the instrument. Since therefore, as from the report of our beloved son Cynthius of St. Lawrence in Lucina and John of St. Prisca, cardinal presbyters, whom we granted as auditors for this, we have learned that there was doubt about this pronouncement of sentence: Therefore considering that this word “I establish” according to law signifies a thing perfected, and with effect, and is not taken merely verbatim; likewise, that according to Gregory what is enjoined is commanded, and what is commanded must needs be done, and sometimes, if it is not done, it has a penalty; nonetheless considering that, according to the same Gregory, one ought not to consider the words, but the will and intention, since it is not the intention that should serve the words, but the words that should serve the intention, we interpret, in the present article, by the counsel of our brothers, with the procurators of each party present, and we define that the words of the aforesaid archbishop, uttered in such a form, obtain the solidity of a sentence to stand perpetually.

Nos itaque sententiam ipsam licet appellationis obstaculo hucusque fuerit impedita, praesenti pagina sedis apostolicae confirmamus, et huius scripti patrocinio communimus statuentes et auctoritate apostolica praecipientes ut ipsius hospitalis praefati fratres abbati eiusque concessoribus obediant in perpetuum tanquam praelatis suis et dominis sicut archiepiscopus ipse praecepit.

We therefore confirm, by the present page of the Apostolic See, that sentence itself, although it has until now been impeded by the obstacle of an appeal, and we strengthen it by the patronage of this writing, establishing and by apostolic authority prescribing that the brothers of the aforesaid hospital obey the abbot and his concessors in perpetuity as their prelates and lords, just as the archbishop himself prescribed.

CAP. XVI. Beneficium principis latissime interpretari debet.

CHAPTER 16. The prince’s benefit ought to be interpreted most broadly.

Innocentius III. Patriarchae GrandensI. Olim tibi scripsisse recolimus, ut, si dilectus filius archipresbyter et canonici Paduani, quibus super hoc scripta nostra direximus, dilecto filio magistro G. canonico Paduano, praebendam, quae tantum residentibus de communi confertur, sicut uni ex aliis de communibus proventibus et manualia beneficia omni dilatione postposita non conferrent, tu eos ad id appellatione cessante compellere procurares.

Innocent III. To the Patriarch of Grado. We recall that we once wrote to you, that, if the beloved son the archpriest and the Paduan canons, to whom on this matter we directed our letters, should not confer upon the beloved son Master G., a Paduan canon, the prebend, which is granted from the common fund only to residents, as to one among the others from the common revenues, and the manual benefits, all delay set aside, you should take care to compel them to this, appeal ceasing.

Quia vero, sicut nostro apostolatui reseratum est, quidam mandatum nostrum interpretari aliter, quam deceat, moliuntur, quum beneficia principum sint interpretanda largissime: volentes a mandato nostro dubietatem auferre, non quaestionis scrupulum reservare, ut quae mandamus diligentius et liberius exsequaris, nostrum tibi in eo aperiendum duximus intellectum, videlicet, quod praebendam, quae tantum residentibus in victu et vestitu de communi confertur, ipsi magistro G. plene, sicut uni ex aliis residentibus, iniunximus conferendam. Quocirca fraternitati tuae per apostolica scripta mandamus, quatenus in negotio ipso malitiosam interpretationem aliquam non attendens, sic, quod de praefato magistro tibi praecipimus, sublato cuiuslibet contradictionis et appellationis obstaculo exsequi studeas diligenter.

Because indeed, as it has been disclosed to our apostolate, certain persons are attempting to interpret our mandate otherwise than is fitting, whereas the benefices of princes ought to be interpreted most broadly: wishing to remove doubt from our mandate, not to reserve a scruple of question, so that you may carry out what we command more diligently and more freely, we have deemed it right to open to you therein our understanding, namely, that the prebend, which is conferred only upon residents for food and clothing from the common fund, we have enjoined to be conferred in full upon that master G., just as upon one of the other residents. Wherefore we command to your fraternity by apostolic writings, that, paying no heed to any malicious interpretation in the business itself, thus what we command you concerning the aforesaid master, with the obstacle of any contradiction and appeal removed, you should strive diligently to execute.

CAP. XVII. Generale dicitur interdictum, quod fertur nedum in provinciam, sed in villam vel castrum.

CHAPTER 17. A general interdict is said to be that which is issued not only upon a province, but upon a village or a castle.

Idem Colubriensi et aliis Episcopis in regno Portugaliae constitutis.

The same, to the Bishop of Colubria and to the other bishops constituted in the kingdom of Portugal.

Quum in partibus vestris peccatis exigentibus saepe contingat diversa loca interdicto supponi, quando generale vel particulare dici debeat interdictum, apud vos accepimus in dubium revocari, quum illi, qui ab ecclesia Romana decorari privilegio meruerunt, videlicet, ut, quum generale interdictum terrae fuerit, liceat eis, ianuis clausis, non pulsatis campanis, exclusis excommunicatis et interdictis, suppressa voce divina officia celebrare, interdicto particulari se asserant non arctari, dicentes illud interdictum generale duntaxat, quum regnum, vel saltem provincia tota subiicitur interdicto. Propter quod et iustitia saepius deperit, et praelatorum sententiae contemnuntur, quum in aliis provinciis interdictis divina celebrent, et, suspensis organis aliorum, ipsi pulsatis campanis et apertis ianuis quoslibet passim recipiant ad divina. Quum autem in privilegiis de regno vel provincia nil expresse dicatur, nomine terrae non solum regnum vel provinciam intelligi volumus, verum etiam villam et castrum, ut et in his locum habeat quod de generali dicitur interdicto, videlicet ut, quum villa vel castrum generali subiicitur interdicto, praescripta privilegii forma debeat observari. [Dat.

Since in your parts, with sins demanding it, it often happens that diverse places are placed under interdict, we have learned that among you it is called into doubt when the interdict ought to be called general or particular, since those who have deserved from the Roman Church to be adorned with the privilege—namely, that, when a general interdict of the land has been laid, it is permitted to them, with doors closed, bells not rung, the excommunicated and interdicted excluded, and the voice suppressed, to celebrate the divine offices—assert that they are not constrained by a particular interdict, saying that that interdict is general only when a kingdom, or at least an entire province, is subjected to the interdict. For which cause both justice more often perishes, and the sentences of prelates are contemned, since, with other provinces under interdict, they celebrate the divine rites, and, with the organs of others suspended, they themselves, with bells rung and doors open, receive anyone indiscriminately to the divine things. However, since in the privileges nothing is said expressly about a kingdom or a province, by the name of “land” we wish to be understood not only a kingdom or a province, but also a town and a castle, so that in these also that which is said of the general interdict may have place, namely that, when a town or a castle is subjected to a general interdict, the prescribed form of the privilege ought to be observed. [Given.

Lat. VII. Id. Febr. 1199.]

Lateran. 7 Ides of February. 1199.]

CAP. XVIII. Privilegium contra consuetudinem, iuri communi obviantem, large est interpretandum.

CHAPTER 18. A privilege against custom, running counter to the common law, is to be interpreted broadly.

H. d. secundum intellectum abbatis antiqui, et est casus not. secundum hunc intellectum.

This passage is to be taken according to the understanding of the ancient abbot, and it is a noted case according to this understanding.

Idem Altissiodorensi Episcopo.

The same to the Bishop of Auxerre.

Quum tibi de benignitate sedis apostolicae sit indultum, quod ordinatio rerum clericorum ab intestato decedentium libere in tua potestate ac dispositione permaneat, volens omnem materiam scandali removere, quod aliquando inter te et tuos est subortum super duobus, nos consulere voluisti, primo, an appellatio vocabuli clericorum tam ad canonicos quam ad non canonicos extendatur; Secundo, an illis, qui in voluntate et dispositione alterius suam committunt ultimam voluntatem, nil per se penitus ordinantes nec determinantes, quid cui loco vel personae conferri debeat, dicentur decedere intestati. Primae igitur Consultationi tuae taliter respondemus, quod appellatio clericorum non solum alios, sed etiam canonicos comprehendit. In secunda etc.

Since to you by the benignity of the Apostolic See it has been granted that the ordering of the goods of clerics dying intestate should remain freely in your power and disposition, wishing to remove every matter of scandal, which has sometimes arisen between you and yours over two points, you wished to consult us, first, whether the appellation of the term “clerics” extends as much to canons as to non-canons; Second, whether those who entrust their last will to the will and disposition of another, arranging and determining absolutely nothing themselves as to what should be conferred to which place or person, are to be said to die intestate. To the first therefore your Consultation we thus answer, that the appellation of “clerics” comprehends not only others, but even canons. In the second etc.

(cf. c. 13.de testam. III.26.) [Dat. Lat.1202.]

(cf. can.13.on testaments 3.26.) [Given at the Lateran.1202.]

CAP. XIX. Iurans obedire praelato et ecclesiae, non clero dioecesano, sed capitulo ecclesiae cathedralis obedire tenetur.

CHAPTER 19. Swearing to obey the prelate and the church, he is bound to obey not the diocesan clergy, but the chapter of the cathedral church.

Idem Praeposito et Capitulo Placentino.

The same to the Provost and Chapter of Piacenza.

Quum clerici Placentini iuramentum praestant sub hac forma verborum: "Ego talis ab hac hora in antea fidelis ero et obediens sanctae Placentinae ecclesiae, et domino meo, episcopo Placentino," per vestras nos literas consulere voluistis, utrum intelligi debeat clerus totius dioecesis, an capitulum tantum ecclesiae cathedralis. Nos igitur discretioni vestrae praesenti pagina taliter respondemus, quod per ecclesiae Placentinae vocabulum in forma iuramenti praescripti non debeat intelligi totius dioecesis clerus; et, si capitulum intelligatur ecclesiae cathedralis, is tamen, qui praestat huiusmodi iuramentum, episcopo, tanquam capiti, principaliter obligatur. [Dat.

When the clerics of Piacenza render an oath under this form of words: "I, so-and-so, from this hour onward will be faithful and obedient to the holy Church of Piacenza, and to my lord, the bishop of Piacenza," through your letters you wished to consult us whether the clergy of the whole diocese is to be understood, or only the chapter of the cathedral church. We therefore to your discretion by the present page thus respond, that by the term “Church of Piacenza” in the form of the aforesaid oath the clergy of the whole diocese ought not to be understood; and, if the chapter of the cathedral church is understood, nevertheless he who renders an oath of this sort is principally bound to the bishop, as to the head. [Dat.

Ferentini VI. Non. Iul. 1203.]

At Ferentino, 6 Nones of July. 1203.]

CAP. XX. Appellatione ecclesiasticae censurae comprehenditur excommunicatio, suspensio et interdictum.

CHAPTER 20. Under the appellation of ecclesiastical censure are comprised excommunication, suspension, and interdict.

Idem Priori S. Fridiani LucanI. Quaerenti, quid per censuram ecclesiasticam debeat intelligi, quum huiusmodi clausulam in nostris literis apponimus, respondemus, quod per eam non solum interdicti, sed suspensionis et excommunicationis sententia valeat intelligi, nisi iudex discretus, rerum et personarum circumstantiis indagatis, ferat quam magis viderit expedire.

The same to the Prior of St. Fridianus of Lucca. To the one inquiring what ought to be understood by ecclesiastical censure, when we append such a clause in our letters, we respond that by it there may be understood not only the sentence of interdict, but also of suspension and excommunication, unless a discreet judge, the circumstances of things and persons having been investigated, should pronounce that which he has seen to be more expedient.

CAP. XXI. In privilegiis de decimis novalium non solvendis illud appellatur novale, de cuius cultura non est memoria, et quod prius modicum vel nullum fructum afferebat.

CHAPTER 21. In privileges concerning tithes of novalia not being paid, that is called “novale,” of whose cultivation there is no memory, and which previously brought little or no produce.

Idem Caesaraugustano Episcopo.

The same to the Bishop of Caesaraugusta.

Quid per "novale" vocabulum intelligi debeat, a nobis tua fraternitas requisivit. Licet autem quidam dixerint, quod novale sit terra praecisa, quae anno cessat, aliis asserentibus, quod ex silva, quae arboribus exstirpatis ad cultam redigitur, fieri novale dicatur, quarum utraue interpretatio ex civilibus legibus colligitur: Nos igitur inquisitioni tuae taliter respondemus, quod eam credimus praedecessorum nostrorum intentionem fuisse, quum piis locis indulgentiam de novalibus concesserunt, ut novale intellexerint agrum, de novo ad cultum redactum, de quo non exstat memoria, quod aliquando cultus fuisset. Sed nec de quolibet tali novali credimus eis indulgentiam fore concessam, nisi de illo duntaxat, cuius decimam religiosus potest conventus absque gravi detrimento parochialis ecclesiae detinere, quum talis sit saepe locus incultus, de quo parochialis ecclesia magnos percipit decimarum ratione proventus.

What ought to be understood by the word “novale,” your fraternity has inquired a nobis. And although some have said that a novale is cut-back land which lies fallow for a year, while others assert that what is made a novale is said to be from woodland which, with the trees uprooted, is reduced to cultivation—either interpretation being gathered from the civil laws—therefore we respond to your inquiry taliter: we believe that this was the intention of our predecessors, when they granted indulgence to pious places concerning novalia, namely that they understood by novale a field newly reduced to cultivation, of which there is no memory that it had ever been cultivated. But neither do we believe that indulgence was granted to them concerning just any such novale, except only concerning that one whose tithe a religious convent can detain without grave detriment to the parochial church, since such a place is often uncultivated, from which the parochial church receives great revenues by reason of tithes.

[Dat. Viterbii XI. Kal. Sept.

[Given at Viterbo, August 22.

Ao. X. 1207.]

Year 10. 1207.]

CAP. XXII. Si ecclesia, subiecta episcopo, unitur alteri, vel gubernanda committitur, salvo iure matricis ecclesiae: per matricem ecclesiam intelligitur cathedralis, et non Romana.

CHAPTER 22. If a church, subject to a bishop, is united to another, or is committed to be governed, saving the right of the mother church: by mother church is understood the cathedral, and not the Roman Church.

Idem Abbati F. et B. Monachis Alcobaciae.

The same to Abbot F. and B., monks of Alcobaça.

Venerabili fratri nostro Colubriensi episcopo didicimus conquerente, quod, quum fratres sanctae Crucis monasterium de Argariis sub protectione sua nuper receperint, quod suis praedecessoribus episcopalia iura consueverat ab antiquis temporibus exhibere, nunc quodam de canonicis suis sine suo consensu ibi facto priore, occasione cuiusdam privilegii, a bonae memoriae C. Papa praedecessore nostro veritate tacita impetrati, eidem episcopo debitam obedientiam denegat exhibere, inde sumpta occasione, quod per matricem ecclesiam non cathedralem intelligit, sed Romanam. Quia vero non est nostrae intentionis, ut iura fratrum nostrorum temporibus nostris [indebite] minuantur, causam ipsam vobis duximus committendam. Ideoque per apostolica scripta mandamus, quatenus, si aliud vobis non occurrerit, propter quod dictus prior non debeat dioecesano episcopo respondere, vos eum ad eam praestandam eidem, sicut praedecessores sui praedecessoribus episcopi praestiterunt, per censuram ecclesiasticam compellatis, non obstante privilegio in praeiudicium Colubriensis ecclesiae per subreptionem obtento. Nos enim per matricem ecclesiam cathedralem intelligi volumus, non Romanam.

We learned from our venerable brother, the bishop of Colubriensis, making complaint, that, when the brothers of the Holy Cross recently received the monastery of Argariis under his protection, which had been accustomed from ancient times to exhibit episcopal rights to his predecessors, now, a certain one of his canons, made prior there without his consent, on the occasion of a certain privilege, obtained from of good memory C., the Pope, our predecessor, with the truth kept silent, refuses to exhibit to the same bishop the due obedience, taking occasion therefrom that by the mother church he understands not the cathedral but the Roman. But since it is not our intention that the rights of our brothers in our times [unduly] be diminished, we have judged that the case itself should be committed to you. Therefore we command by apostolic writs that, if nothing else occurs to you on account of which the said prior ought not to answer to the diocesan bishop, you compel him by ecclesiastical censure to render it to the same, just as his predecessors rendered to the predecessors of the bishop, the privilege notwithstanding, obtained by subreption to the prejudice of the church of Colubriensis. For we wish by the mother church the cathedral to be understood, not the Roman.

[Quod si non omnes etc. Dat. Romae III.

[But if not all etc. Given at Rome 3.

Kal. Iun. 1198.]

Kalends of June 1198.]

CAP. XXIII. Excommunicatus vel interdictus pro contumacia vel offensa dubia absolvitur cautione praestita de stando iuri.

CHAPTER 23. One excommunicated or interdicted for contumacy or a dubious offense is absolved upon a caution furnished for standing to right.

Si vero fuit excommunicatus vel interdictus pro manifesta offensa, tunc prius debet satisfacere, antequam absolvatur. Et dicitur manifesta, de qua constat per confessionem vel probationem legitimam vel rei evidentiam. H. d. cum cap.

But if he was excommunicated or interdicted for a manifest offense, then he must first make satisfaction before he is absolved. And it is called manifest when it is established by confession, or by legitimate proof, or by the evidence of the thing. Here, as in the chapter.

sequ.

following.

Idem Abbati sanctae Genovefae, Decano et Cancellario Parisiensibus.

The same to the Abbot of Saint Genevieve, the Dean and the Chancellor of Paris.

Ex parte in Christo dilectae filiae nobilis mulieris comitissae Blesensis, ad nostram praesentiam destinati, sibi postularunt audientiam exhiberi, ut audiremus iniurias, quas ei et suis infert ecclesia Carnotensis, quibus et dilecto filio S. de Bero canonico Carnotensi, qui pro ipsa stabat ecclesia, dilectum filium R. tit. S. Anastasiae presbyterum cardinalem dedimus auditorem. In cuius praesentia Proposuerunt nuncii comitissae, quod, quum ipsius comitissae praepositus de Firmitate de villa Nolis quendam latronem ceperit, qui furtum commiserat, et iustitia fuerit inde facta, latro fuit a comitissae ballivis per capitulum Carnotense post factam iustitiam requisitus, quia eum in terra sua captum fuisse dicebant, asserentibus ballivis e contra, ipsum fuisse captum in terra, in qua ius capiendi latrones et alios malefactores habet eadem comitissa, quoniam vir eiusdem, antequam signaculum crucis assumeret, erat in possessione iuris illius, ut in loco illo, in quo captus ab ipso capitulo dicebatur, huiusmodi iurisdictionem haberet; quod erant probare parati. Verum quum super hoc de parendo iuri comitissa cautionem offerret, canonici Carnotenses nihilominus terram eius fecerunt interdicto supponi, quod relaxare noluerunt, nisi prius solveretur emenda.

On behalf of the in Christ beloved daughter, the noble woman, the Countess of Blois, those sent to our presence requested that an audience be granted to them, that we might hear the injuries which the Church of Chartres inflicts upon her and hers; and for these matters, and for our beloved son S. de Bero, canon of Chartres, who was standing for the church on her behalf, we gave as auditor our beloved son R., priest-cardinal of the title of St. Anastasia. In whose presence the envoys of the countess proposed that, when the countess’s own comitissae provost of La Ferté of the vill Nolis had seized a certain robber, who had committed theft, and justice had been done thereon, the robber was, by the countess’s bailiffs, demanded through the Chapter of Chartres after justice had been done, because they said he had been captured on their land, the bailiffs asserting on the contrary that he had been captured on land on which the same countess has the right of seizing robbers and other malefactors, since her husband, before he assumed the sign of the cross, was in possession of that right, so that in that place in which he was said by the chapter itself to have been captured, he would have such jurisdiction; which they were prepared to prove. But when, on this point, the countess was offering security for obeying the law/right, the canons of Chartres nonetheless caused her land to be subjected to interdict, which they were unwilling to relax unless a fine were first paid.

Consequenter venenabilis frater noster Carnotensis episcopus super hoc requisitus, et per literas metropolitani sui monitus diligenter, ut terram comitissae taliter absolveret, sicut de iure poterat et debebat, idem, a capitulo iam dicto prohibitus, hoc facere recusavit. Dicebant enim, hoc in Carnotensis ecclesiae privilegiis contineri, quod nemini liceat excommunicatis vel nominatim interdictis pro canonicis Carnotensibus absque congrua satisfactione absolutionis beneficium indulgere. Videntes autem nuncii comitissae, quod data cautione absolvi non poterant, ut deberent, tam, super hoc quam aliis causis, inter comitissum et capitulum agitatis, metropolitani audientiam, appellaverunt, tam ipsam comitissam quam terram et ballivos ipsius sub eius protectione ponentes. [Interim decanus de Castroduni comitissae praepositum Castroduni convenit ut res hominis cuiusdam, quas ceperat, reddere vel recredere procuraret. Qui quum eas paratus esset recredere, decanus, prius literis quibusdam inspectis, quas ex parte capituli Carnotensis receperat, noluit, ut praepositus ipse res illas recrederet sed redderet absolute; quod praepositus nolens efficere, ne ius in hoc comitissae periret decano inhibuit ne ultra procederet, et ad metropolitani audientiam vocem appellationis emisit, terram comitissae et ballivos ipsius sub protectione ponens eiusdem, et diem appellationi praefigens.

Consequently, our venerable brother the bishop of Chartres, when required on this matter, and diligently admonished by letters of his metropolitan to absolve the countess’s land in such wise as he could and ought by law, the same man, being prohibited by the already-said chapter, refused to do this. For they said that, this is contained in the privileges of the Church of Chartres: that it is lawful for no one to grant the benefit of absolution to the excommunicated or by name interdicted, for the canons of Chartres, without suitable satisfaction. But seeing that, security having been given, they could not be absolved as they ought, both on this and on other causes agitated between the countess and the chapter, the envoys of the countess appealed to the metropolitan’s hearing, placing both the countess herself and her land and her bailiffs under his protection. [Meanwhile the dean of Châteaudun summoned the countess’s provost of Châteaudun, that he should see to it to return or to re-deliver the goods of a certain man which he had seized. And when he was ready to re-deliver them, the dean, after first inspecting certain letters which he had received on the part of the chapter of Chartres, did not wish that the provost himself should re-deliver those goods but that he should return them absolutely; which the provost, being unwilling to effect, lest the right of the countess in this matter should perish, forbade the dean to proceed further, and lodged an appeal to the metropolitan’s hearing, placing the countess’s land and her bailiffs under his protection, and fixing a day for the appeal.

Decanus vero, in crastinum castellanum Castriduni, sicut praepositus fecerat, requisivit, qui responso ei dato consimili, appellavit, promittens cum ipso praeposito super hoc ecclesiae stare mandato. Decanus autem, asserens mandatum a capitulo recepisse, castrum illud in vespere supposuit interdicto. Partibus itaque a metropolitano citatis et in eius praesentia constitutis procurator comitissae iam dictae pro ipsa proposuit conquerendo, quod capitulum Carnotense eam non citatam, vel requisitam in aliquo, taliter aggravabat, quod terram eius pro qualibet causa, ea nullatenus requisita, interdicto saepius supponebat.

The dean, however, on the morrow requisited the castellan of Castrodunum, as the provost had done, who, having given him a like response, appealed, promising together with that same provost to stand by the church’s mandate in this matter. The dean, however, asserting that he had received a mandate from the chapter, subjected that castle to interdict in the evening. Accordingly, the parties having been cited by the metropolitan and set in his presence, the procurator of the aforesaid countess, on her behalf, put forward in complaint that the Chapter of Chartres, she not having been cited or required in any matter, was so aggrieving her that, for whatever cause, she in no way having been summoned, it was often subjecting her land to interdict.

Conquestus est etiam, quod quum ipsa, vel eius ballivi pro causis citantur capituli coram ordinario iudice responsuri, iam coguntur in capitulo respondere et quum castrum Firmitatis iniuste fuerit suppositum interdicto, ab ea nolebant de iuri parendo sufficientem quam offerebat recipere cautionem quum etiam esset probare parata, quod iure suo usa fuisset. Conquerebantur insuper, quod Castrumduni post appellationem fuerat interdictum et probationem idoneam offerebat, quod in capiendis rebus iam dictis iure suo usa fuerat comitissa, illo iure videlicet in cuius possessione vir erat ipsius tempore crucis assumptae. Ceterum, quum a metropolitano recepti fuerint super hoc Parisius quidam testes et comitissae procurator ipsius postularet instanter, ut terram absolveret, sufficienti cautione recepta, procurator capituli dicebat econtra, quod metropolitano vel alii terram absolvere non licebat, iam dicti privilegii tenorem allegans, volens super hoc testes producere, sicut produxerat comitissa.

He also complained that when she or her bailiffs are cited by the chapter for causes to answer before the ordinary judge, they are now compelled to answer in the chapter; and when the castle of Firmitas had been unjustly subjected to interdict, they were unwilling to receive from her the sufficient caution for obeying the law which she was offering, since she was also prepared to prove that she had used her right. They further complained that Castridunum had been interdicted after the appellation, and she offered suitable proof that in seizing the aforesaid goods the countess had used her right, namely that right in the possession of which her husband was at the time of the cross being assumed. Moreover, when certain witnesses had been received at Paris by the metropolitan on this matter, and the procurator of the countess was urgently requesting that he absolve the land, sufficient caution having been received, the chapter’s procurator said on the contrary that it was not lawful for the metropolitan or anyone else to absolve the land, alleging the tenor of the already said privilege, wishing to produce witnesses on this point, as the countess had produced.

Die igitur alio apud Noliacum partibus assignato, ut producerent testes et privilegium exhiberent] Metropolitanus, quum partes essent in die praefixa praesentes, privilegio diligenter inspecto testes hinc inde recepit, quibus ab officiali metropolitani examinatis ipsius, et die partibus iterum assignato, procurator comitissae cum instantia postulabat publicari attestationes receptas, ex abundanti de iuri parendo sufficientem offerens cautionem, ut relaxaretur sententia interdicti. Sed procurator capituli e contrario allegabat, quod iam dicti privilegii ratione ab ipso terra non poterat nec debebat absolvi, nisi prius capitulo facta fuisset emenda, interpretando verbum illud, quod in privilegio continetur, videlicet, "satisfactione congrua," pro emenda. Litigato igitur diutius super huiusmodi clausula, interlocutus est metropolitanus iam dictus, se velle huiusmodi expositionem apostolico examini reservare, et super hoc diem partibus assignavit. [Voluit tamen cognoscere per se, vel officialem suum, appellationis ratione praedictae, utrum iniuste, an iure castra illa interdicta fuissent.

On another day, therefore, at Noliacum, a day having been assigned to the parties, that they might produce witnesses and exhibit the privilege] The Metropolitan, when on the appointed day the parties were present, the privilege having been carefully inspected, received witnesses on both sides; these having been examined by the Metropolitan’s official, and a day again having been assigned to the parties, the countess’s procurator urgently demanded that the attestations received be published, out of abundance offering sufficient security for obeying the law, so that the sentence of interdict might be relaxed. But the chapter’s procurator, on the contrary, alleged that by reason of the aforesaid privilege the land could not and ought not to be absolved by him, unless amends had first been made to the chapter, interpreting that word which is contained in the privilege, namely, “congruous satisfaction,” as amends. The dispute having therefore been prolonged over a clause of this kind, the aforesaid Metropolitan delivered an interlocutory ruling that he wished such an exposition to be reserved for apostolic examination, and on this point assigned a day to the parties. [He nevertheless wished to determine, by himself or by his official, by reason of the aforesaid appeal, whether those castles had been interdicted unjustly, or by right.

Instante itaque procuratore comitissae praefatae, ut, cautione recepta et attestationibus publicatis, relaxaretur sententia interdicti, praedictus Simon cum procuratore capituli, ut alios testes producerent ad probandum iustum esse quod fecerant, inducias postulavit, quibus concessis eidem, comitissae procurator ipsius, in die partibus super hoc assignato instante, sicut saepius fecerat, attestationes petiit publicari et interdicti relaxari sententiam, cautione recepta. Requisitus autem procurator capituli utrum vellet per probationem ostendere, quod super hoc capitulum fecerat, esse iustum, coram officialibus metropolitani iam dicti, constanter asseruit, nec aliquid se velle probare, nec etiam auditurum attestationes partis adversae, sed ne terram absolverent appellabat, octavas beati Martini proximo praeteritas suae terminum appellationi praefigens. Officiales, si quidem attendentes non esse appellationi huiusmodi deferendum, cautione recepta usque ad centum marcas de iuri parendo, terram absolvere iam dictam.

Therefore, as the procurator of the aforesaid countess pressed that, security having been received and the attestations published, the sentence of interdict be relaxed, the aforesaid Simon, together with the procurator of the chapter, asked a continuance, that they might produce other witnesses to prove that what they had done was just; this having been granted to him, the procurator of the countess herself, as the day assigned to the parties on this matter was at hand, just as he had often done, asked that the attestations be published and that the sentence of interdict be relaxed, security having been received. But when the procurator of the chapter was asked whether he wished by proof to show that what the chapter had done herein was just, before the officials of the aforesaid metropolitan he steadfastly asserted that he neither wished to prove anything, nor would he even hear the attestations of the adverse party, but he appealed lest they absolve the land, setting as the term of his appeal the Octave of blessed Martin lately past. The officials, indeed considering that deference was not to be given to an appeal of this sort, with security received up to 100 marks for obeying the law, absolved the aforesaid land.

Praefatus igitur Simon, quum procuratoris literas nan haberet, dilectis filiis, abbate sancti Ioannis de Valeta et Thoma, archidiacano Drocensi, fideiussoribus assignatis, in centum marcarum poena damnandis, si, quod ipse faceret, capitulum ratum habere non vellet, econtra proposuit, asserens, quod quum castra praedicta pro Carnotensi capitulo interdicta fuissent, coram metropolitano pro ipso capitulo fuerat allegatum, quod illius clausulae ratione, quae superius est expressa, terram interdictam pro ipsis absolvere non poterat, nec debebat, propter quod clausulae interpretationem eiusdem districtioni apostolicae reservaret, sed, volens cognoscere utrum iuste an iniuste latum fuerit interdictum, diem partibus assignavit. Verum, quum idem in procinctu esset ad sedem apostolicam veniendi, per procuratorem capituli, magister I. officialis ipsius, quem super negotiis delatis ad ipsum deputaverat auditorem, tanquam suspectus est recusatus, propter manifestas causas, quas ipsi metropolitano non esse credebat ignotas, sed metropolitanus ipsum non removit prorsus a causa, imo ei archidiaconum Eduensem adiunxit, tunc de alio adiungendo non habita mentione, praesentibus partibus, archidiaconoque praesente ac per taciturnitatem praebente consensum. Postmodum vero, idem metropolitanus loco archidiaconi, sicut a parte altera dicebatur, Gaufridum, canonicum Senonensem adiunxit, si archidiaconus interesse non posset.

Accordingly the aforesaid Simon, since he did not have letters of procuration, with sureties assigned—namely the beloved sons, the abbot of Saint John of Valeta and Thomas, archdeacon of Dreux—to be condemned in a penalty of one hundred marks if the chapter should be unwilling to hold as ratified what he himself would do, on the contrary set forth, asserting that, since the aforesaid castles had been laid under interdict for the Chapter of Chartres, it had been alleged before the metropolitan on behalf of that chapter that by reason of that clause which is expressed above, he could not, nor ought he to, absolve the interdicted land for them; wherefore he would reserve the interpretation of the clause to the same apostolic distriction. But, wishing to determine whether the interdict had been imposed justly or unjustly, he assigned a day to the parties. However, when he was on the point of coming to the Apostolic See, at the instance of the chapter’s procurator, Master I., his official, whom he had deputed as auditor over the matters brought before him, was challenged as suspect, for manifest causes which he did not believe were unknown to the metropolitan himself; but the metropolitan did not at all remove him from the case, nay rather he joined to him the Archdeacon of Autun, there being then no mention made of adding another, with the parties present, and the archdeacon present and by his silence giving consent. Afterwards indeed, the same metropolitan, in the place of the archdeacon, as was said by the other party, added Geoffrey, a canon of Sens, if the archdeacon could not attend.

Unde procurator capituli videns praefatum magistrum, qui fuerat recusatus, et dictum Gaufridum quem loco archidiaconi nesciebat adiunctum, ut de causa cognoscerent, residentes, asseruit, se absente archidiacono respondere vel proponere non teneri, et procedere sine ipso volentibus contra dixit, vocem appellationis ad sedem apostolicam interponens. Quumque legitime non constaret, illum Gaufridum loco archidiaconi substitutum, per quem etiam magistri I. suppressa suspicio non fuisset, nec archidiaconum interesse non posse canonice manifestum exsisteret, ipsi, videlicet magister I. et dictus Gaufridus, appellatione contempta, relaxarunt sententiam interdicti, cautione recepta, contra tenorem privilegii ecclesiae Carnotensis, in praeiudicium interpretationis, cuius dies assignata pendebat. Unde, idem Simon quidquid per eos super hoc factum erat, debere dicebat in irritum revocari.

Whence the procurator of the chapter, seeing the aforesaid master, who had been recused, and the said Gaufrid, whom he did not know to have been adjoined in the place of the archdeacon, sitting to take cognizance of the cause, asserted that, the archdeacon being absent, he was not bound to answer or to propose, and he objected to their wishing to proceed without him, interposing the voice of appeal to the Apostolic See. And since it was not lawfully established that that Gaufrid had been substituted in the place of the archdeacon, and by which, moreover, the suspicion concerning Master I. would not have been suppressed, nor was it canonically manifest that the archdeacon could not be present, they—namely Master I. and the said Gaufrid—despising the appeal, relaxed the sentence of interdict, security having been taken, against the tenor of the privilege of the church of Chartres, to the prejudice of the interpretation for which the assigned day was pending. Whence the same Simon said that whatever had been done by them on this matter ought to be revoked to nullity.

Procuratores autem comitissae iam dictae petebant sibi quid sit satisfactio congrua, vel qualiter intelligenda sit per interpretationem apostolicam aperiri, quum huius occasione vocabuli canonici Carnotenses quando et quomodo volunt, comitissae terram eiusdem interdicto supponunt, nec velint sententiam relaxari, donec procedat emenda. Insuper etiam, licet ipsa comitissa sit praesens in villa, quam ipsi volunt supponere interdicto, non erit tamen vocata per eos nec citata legitime, immo, quum placet eis, vocant praepositum, vel aliquem de ballivis, illi dicentes: Aut tu facies ita, vel nos terram interdicti sententiae supponemus; et quum ex parte comitissae proponatur ab eis, hoc, quod ipsi postulant, ad iurisdictionem comitissae spectare, et se offerunt ecclesiae stare mandato, ipsi terram nihilominus interdicunt, ac, si quando super hoc aliquis ex parte comitissae pro querela capituli a iudice ordinario est citatus, non permittunt, quod ipse respondeat, nisi in capitulo Carnotensi, unde procuratores ipsi super gravaminibus istis et aliis eidem comitissae postulabant iustitiam exhiberi. Nos igitur, his et aliis quae coram ipso cardinale fuere proposita, diligenter auditis, quia nobis non constitit utrum legitima fuerit appellatio, discretioni vestrae per apostolica scripta mandamus, quatenus, partibus convocatis et testibus utrinque receptis, quum nondum sit productioni testium renuntiatum hinc inde causam ipsam sufficienter examinare curetis, eamque, sublato appellationis obstaculo, fine canonico terminare.

But the procurators of the already-said countess were asking that it be opened to them what “congruous satisfaction” is, or how it is to be understood by apostolic interpretation, since on the occasion of this term the canons of Chartres, whenever and however they wish, subject the land of the same countess to interdict, nor are they willing that the sentence be relaxed until amends proceeds. Moreover, although the countess herself is present in the villa which they wish to subject to interdict, nevertheless she is neither called by them nor lawfully cited; nay rather, when it pleases them, they summon the provost or one of the bailiffs, saying to him: Either you will do thus, or we will subject the land to the sentence of interdict; and when on the part of the countess it is put forward by them that this which they demand pertains to the jurisdiction of the countess, and they offer to stand to the mandate of the church, nevertheless they interdict the land; and, if ever regarding this someone on the part of the countess, for the chapter’s complaint, is cited by the ordinary judge, they do not permit him to answer except in the Chapter of Chartres; wherefore the procurators themselves were requesting that justice be exhibited to the same countess concerning these grievances and others. We therefore, these and other things which had been proposed before the same cardinal diligently heard, because it was not established to us whether the appeal had been legitimate, mandate to your discretion through apostolic letters that, the parties being convoked and witnesses on both sides received—since the production of witnesses has not yet been renounced—you take care to examine the case itself sufficiently on both sides, and, the obstacle of the appeal removed, to terminate it with a canonical end.

Si vero capitulum factum ipsius Simonis ratum habere noluerit, vos fideiussores praedictos ad poenam nominatam, auctoritate nostra sublato appellationis obstaculo, condemnetis et faciatis quod statueritis per censuram ecclesiasticam firmiter observari, reducentes in irritum quidquid contra ipsam comitissam, postquam ipsius nuntii iter arripuerunt ad sedem apostolicam veniendi, ex parte capituli perperam fuerit attentatum.] Ad intelligendam autem clausulam privilegii memorati credimus distinguendum, utrum in aliquem interdicti vel excommunicationis sententia sit prolata pro contumacia tantum, quia scilicet citatus stare noluit iuri; vel etiam pro offensa, quia videlicet iussus noluit maleficium emendare. In primo casu credimus congrue satisfieri, ut huiusmodi sententia relaxetur, si prius sufficiens standi iuri cautio tribuatur; in secundo vero casu, si offensa est manifesta, non credimus satisfieri congrue, ut relaxetur sententia, nisi prius sufficiens praestetur emenda. Si vero dubia est offensa, sufficere credimus ad relaxandam eandem, si parendi mandato ecclesiae competens satisfactio praebeatur.

But if the chapter should be unwilling to hold the act of that Simon as ratified, you shall condemn the aforesaid sureties to the named penalty, by our authority, the obstacle of appeal being removed, and you shall cause what you have determined to be firmly observed by ecclesiastical censure, reducing into nullity whatever against that countess, after her envoys undertook the journey to come to the apostolic see, on the part of the chapter was wrongly attempted.] But for understanding the clause of the aforesaid privilege we think a distinction must be made, whether a sentence of interdict or of excommunication has been pronounced against someone for contumacy only, namely because the one cited was unwilling to stand to the law; or also for an offense, that is, because, when ordered, he was unwilling to amend the wrongdoing. In the first case we think it is congruously satisfied that a sentence of this kind be relaxed, if first sufficient security for standing to the law be given; in the second case, if the offense is manifest, we do not think it is congruously satisfied that the sentence be relaxed, unless sufficient amends be made first. But if the offense is doubtful, we think it suffices for relaxing the same, if competent satisfaction be offered for obeying the command of the Church.

[Quod si etc. Dat. Romae Kal.

[But if, etc. Given at Rome on the Kalends.

April. Ao. VIII. 1205.]

April. Year 8. 1205.]

CAP. XXIV. Summatum est supr.

CHAPTER 24. It has been summed up above.

cap. proximo; vel dic: manifestum dicitur, quod per confessionem vel probationem legitimam vel evidentiam rei constat.

chap. next; or say: that is called manifest which is established by confession or by legitimate proof or by the evidence of the thing.

Idem Comitissae BlesensI. Quum olim pro canonicis Carnotensibus quoddam capitulum contra te fuerit allegatum, quod dicebant in ecclesiae suae privilegiis contineri, ut videlicet nemini liceat excommunicatis vel nominatim interdictis pro canonicis Carnotensibus absque congrua satisfactione absolutionis beneficium indulgere, [quoniam fuit in quaestionem deductum, quae foret congrua satisfactio, ad intelligendum clausulam illam meminimus distinxisse, utrum in aliquem esset interdicti vel excommunicationis sententia promulgata pro contumacia tantum, quia videlicet citatus noluit stare iuri, vel etiam pro offensa, quia videlicet iussus noluit maleficium emendare, in primo casu credentes congrue satisfieri, ut huiusmodi relaxaretur sententia, si sufficiens standi iuri cautio praeberetur, in secundo vero, si manifesta foret offensa, dicentes, nequaquam satisfieri congrue, ut relaxaretur sententia, nisi prius sufficiens exhiberetur emenda, et si forsitan esset dubia, sufficere reputantes ad relaxandum eandem, si parendi mandato congruens satisdatio praeberetur.] Quia vero, dum ansam solvimus, nondum dicimur ligavisse, propter hoc, quod, eisdem canonicis, velut asseris, proponentibus, illam offensam esse manifestam, non quae iudici, nec quae alii, sed quae sibi tantummodo manifesta videtur: maior ex illa dictione, videlicet: "manifesta," scrupulus quaestionis emersit, tuis humilibus precibus inclinati offensam illam nos rescribimus intelligere manifestam, quae vel per confessionem, vel probationem legitime nota fuerit, aut [etiam] evidentia rei, quae nulla possit tergiversatione celari. [Dat.

Likewise to the Countess of Blois. Whereas formerly, on behalf of the Canons of Chartres, a certain chapter was alleged against you, which they said was contained in the privileges of their church, namely that it is not permitted to grant the benefit of absolution to those excommunicated or interdicted by name, for the Canons of Chartres, without congruous satisfaction having been made, [since it was brought into question what congruous satisfaction would be, for understanding that clause we recall that we distinguished whether a sentence of interdict or of excommunication had been promulgated against someone for contumacy only, because, namely, when summoned he refused to stand to right, or also for offense, because, namely, though ordered he refused to amend the misdeed; in the first case believing that it is congruously satisfied, so that such a sentence be relaxed, if sufficient security of standing to the law were provided; but in the second, if the offense were manifest, saying that by no means is it congruously satisfied that the sentence be relaxed unless sufficient amends be first exhibited; and if perchance it were doubtful, reckoning it sufficient for relaxing the same if a congruous surety of obeying the mandate were provided.] But because, while we loosen the handle, we are not yet said to have bound, on account of this—that the same canons, as you assert, putting it forward, deem that offense to be manifest, not that which is manifest to the judge, nor to another, but that which seems manifest to themselves alone—a greater scruple of the question arose from that word, namely “manifest,” and, inclined by your humble prayers we write back that we understand that offense to be manifest which either by confession, or by lawful proof, shall have been known, or [also] by the evidence of the thing, which can be concealed by no tergiversation. [Given.

Lat. VIII. Kal.

Lateran, on the 8th before the Kalends.

Iun. Ao. X. 1207.]

June. Year 10. 1207.]

CAP. XXV. Verba privilegiorum debent intelligi, ut aliquid asserant, et non remaneat ambiguitas, et ideo verba: "secundum" et "iuxta," videntur apposita causative, non conditionabiliter.

CHAPTER 25. Words of privileges ought to be understood, so that they assert something, and ambiguity does not remain; and therefore the words: "secundum" and "iuxta," seem to be set causatively, not conditionally.

H. d. Panorm.

On this, the Panormitan.

Idem Episcopo et Cantori Atrebatensibus.

The same to the Bishop and the Cantor of Arras.

Abbate sancti Silvani Alciatensis olim viam universae carnis ingresso, quum eiusdem loci monachi elegissent quendam de ipsius ecclesiae gremio in abbatem, et eiusdem confirmationem electionis a bonae memoriae Morinensi episcopo nequivissent aliquatenus obtinere, per procuratorem suum eam a sede apostolica petierunt. Ceterum procurator monasterii sancti Bertini proposuit ex adverso, quod, quum secundum approbatam consuetudinem et privilegia Romanorum Pontificum abbates Alciatenses debeant de monasterio sancti Bertini semper assumi, huiusmodi electio erat non immerito reprobanda, utpote contra consuetudinem diuturnam et contra privilegium sedis apostolicae attentata, et Alciatenses monachi debeant de iure compelli, ut de monasterio sancti Bertini personam idoneam sibi eligerent in abbatem. (Et infra:) Nos igitur, depositionibus testium, coram delegatis a nobis iudicibus productorum, diligenter inspectis, invenimus, sufficienter esse probatum, quod a XL. annis et infra monachi Alciatenses abbatem sibi de S. Bertini monasterio elegerunt, ita, quod infra praescripti temporis spatium de praefato coenobio septem fuerunt in Alciacenses abbates assumpti. (Et infra:) Et quum quadam vice Guarinum Alciatensem monachum elegissent, eius electio robur habere non potuit, donec apud monasterium S. Bertini professione facta, post aliquantum temporis, quando scilicet eiusdem loci abbati et conventui placuit, in Alciatensem exstitit abbatem assumptus.

After the abbot of Saint Silvanus of Alciate, formerly having entered the way of all flesh, when the monks of the same place had chosen someone from the bosom of its own church as abbot, and could in no wise obtain the same confirmation of the election from the bishop of the Morini, of good memory, they sought it from the apostolic See through their procurator. Moreover, the procurator of the monastery of Saint Bertin asserted on the opposing side that, since according to approved custom and the privileges of the Roman Pontiffs the Alciatensian abbots ought always to be taken from the monastery of Saint Bertin, an election of this sort was not without cause to be reprobated, inasmuch as it was attempted contrary to long-standing custom and contrary to the privilege of the Apostolic See, and that the Alciatensian monks ought by right to be compelled to choose for themselves from the monastery of Saint Bertin a person fit to be abbot. (And below:) We therefore, the depositions of witnesses, produced before judges delegated by us, having been diligently examined, found it sufficiently proven that for 40 years and within that period the Alciatensian monks elected an abbot for themselves from the monastery of Saint Bertin, so that within the span of the aforesaid time seven from the aforesaid monastery were taken up as abbots of the Alciatenses. (And below:) And when on a certain occasion they had elected Guarinus, a monk of Alciate, his election could not have force until, profession having been made at the monastery of Saint Bertin, after some time—when namely it pleased the abbot and convent of the same place—he was taken up as abbot of Alciate.

Ex privilegiis quoque Romanorum Pontificum monasterio sancti Bertini concessis argui poterat evidenter, Alciatensem abbatem fore de sancti Bertini collegio eligendum. Nam privilegio felicis recordationis Paschalis Papae praedecessoris nostri huiusmodi capitulum apparet insertum: "Subrogationem abbatis penes monasterium sancti Silvani apud Alciatenses monachos iuxta praeteriti temporis morem in vestra semper concedimus dispositione persistere," cuius verbis bonae memoriae Innocentius Papa praedecessor noster prorsus inhaesit. In privilegio etiam Calixti secundi Papae huiusmodi capitulum invenitur: "Porro iuxta domini praedecessoris nostri sanctae memoriae Paschalis Papae decretum abbatis subrogationem penes Alciaten. non aliunde quam de vestro monasterio fieri apostolica auctoritate decernimus." Ad hoc autem pars adversa respondit, quod, si etiam evidenter per depositiones testium probaretur, quod infra praedicti temporis spatium de monasterio sancti Bertini semper fuerit abbas Alciatensis assumptus, ex hoc tamen nullum Alciacensi monachis praeiudicium parabatur, quum hoc non ex necessitate aliqua factum fuerit, sed ex libera voluntate.

From the privileges also of the Roman Pontiffs granted to the monastery of St. Bertin it could be argued evidently that the Alciatensian abbot was to be chosen from the college of St. Bertin. For in the privilege of Pope Paschal of happy memory, our predecessor, such a chapter appears inserted: "We grant that the subrogation of the abbot touching the monastery of St. Silvan with the Alciatensian monks, according to the custom of past time, shall always remain in your disposition," to whose words Pope Innocent of good memory, our predecessor, adhered entirely. In the privilege also of Calixtus, the Second, Pope, such a chapter is found: "Moreover, according to the decree of our lord predecessor of holy memory Pope Paschal, we decree by apostolic authority that the subrogation of the abbot touching Alciatum is to be made from nowhere else than from your monastery." To this, however, the adverse party responded that, even if it were proved evidently through the depositions of witnesses that within the span of the aforesaid time the Alciatensian abbot had always been taken from the monastery of St. Bertin, nonetheless from this no prejudice was prepared against the Alciatensian monks, since this had not been done from any necessity, but from free will.

(Et infra:) Sed dici non poterat, quod ex eo consuetudo aliqua quasi contradicto iudicio fuerit introducta, quum in memorati Guarini electione pro bono pacis extra iudicium processum taliter dignoscatur. (Et infra:) Praeterea, quum Paschalis Papa subrogationem abbatis sancti Silvani monasterio S. Bertini iuxta morem praeteriti temporis duxerit concedendam, nec de more praeteriti temporis seu consuetudine fiat fides: per eius privilegium et similia nullum super hoc Alciatensi monasterio poterat praeiudicium generari. Contra quod fuit ex adverso responsum, quod haec determinatio, "secundum praeteriti temporis morem," et causalis, et conditionalis potest intelligi, et tam ad personale quam ad impersonale verbum referri.

(And below:) But it could not be said that from this some custom had been introduced as though by a judgment with contradiction, since in the election of the aforesaid Guarin it is recognized that, for the good of peace, proceeding took place in such a manner outside of judgment. (And below:) Moreover, since Pope Paschal held the subrogation of the abbot of Saint Silvanus to the monastery of St. Bertin to be granted according to the custom of past time, and no proof is made concerning the custom of past time, that is, the consuetude: by his privilege and the like no prejudice on this point could be generated against the Alciatense monastery. Against which it was answered on the other side, that this determination, "according to the custom of past time," can be understood both as causal and as conditional, and be referred both to a personal and to an impersonal verb.

Si enim impersonale verbum determinet, conditionalis intelligitur, et talis est sensus: "Concedimus subrogationem abbatis sancti Silvani apud Alciatense monasterium in vestra semper dispositione consistere, secundum praeteriti temporis morem;" id est: si mos praeteriti temporis talis fuerit. Si vero verbum determinet personale, causaliter debet intelligi, ut sit sensus: "Concedimus secundum praeteriti temporis morem," id est: quia mos praeteriti temporis sic obtinuit, surrogationem, videlicet abbatis S. Silvini apud Aliacum in vestra semper dispositione consistere. Hic autem sensus rectior esse videtur, quia, quum privilegium sit lex privata, et lex non debeat esse obscura vel captiosa, sed certa et manifesta, nec esset privata, nisi aliquid specialiter indulgeret, profecto sic intelligenda sunt illa verba, ut res, de qua agitur, valere possit potius quam perire, maxime quum supra dictus C. Papa, qui eidem Paschali e vincino successit, verbis aequioribus usus, determinationem illam prorsus amoverit, ut ambiguitas tolleretur, et, quod dicebatur in concessione Paschalis, ut videlicet surrogatio abbatis sancti Silvani apud Alciaten. in dispositione abbatis et fratrum sancti Bertini semper exsisteret, ipse mutaverit, decernens, surrogationem ipsius abbatis non aliunde quam de monasterio sancti Bertini faciendam, ut electio ad ius commune posset ex una quidem parte reduci.

If indeed an impersonal verb determines, it is understood as conditional, and such is the sense: "We grant the subrogation of the abbot of Saint Silvanus at the Alciatense monastery to stand always in your disposition, according to the custom of past time;" that is: if the custom of past time shall have been such. But if a personal verb determines, it must be understood causally, so that the sense is: "We grant according to the custom of past time," that is: because the custom of past time has so obtained, the surrogation, namely that the abbot of St. Silvinus at Aliacum should always stand in your disposition. This sense, however, seems more correct, since a privilege is a private law, and a law ought not to be obscure or captious, but certain and manifest, nor would it be private unless it specially indulged something; assuredly those words are thus to be understood, so that the matter at issue may be able to prevail rather than perish, especially since the aforesaid Pope C., who succeeded that same Paschal shortly thereafter, using fairer words, utterly removed that determination, in order that ambiguity might be taken away, and he changed what was said in Paschal’s grant—namely, that the surrogation of the abbot of Saint Silvanus at Alciaten. should always exist in the disposition of the abbot and brothers of Saint Bertin—decreeing that the surrogation of that abbot be made from nowhere else than from the monastery of Saint Bertin, so that the election might be able to be reduced, at least on one side, to the common law.

Eadem quoque verba sic esse interpretanda, subsequens consuetudo declarat, quae perhibetur esse legum optima interpres. His igitur et aliis, ad eandem causam spectantibus, diligenter auditis et perspicaciter intellectis, de consilio fratrum nostrorum monasterio sancti Bertini adiudicavimus huiusmodi dignitatem, ut, quoties in Alciatensi monasterio abbatis electio imminet facienda, Alciatenses monachi de coenobio S. Bertini personam idoneam sibi eligant in abbatem, ita videlicet, ut tamdiiu monasterium ipsum hac honoris debeat praerogativa gaudere, donec ibidem viguerit observantia regularis, ut idoneae personae inveniantur in illo, qui possint in abbatem assumi. [Quocirca electionem etc. Dat.

The same words also are to be interpreted thus, the subsequent custom declares, which is held to be the best interpreter of laws. Therefore, these things and others looking to the same cause having been diligently heard and keenly understood, by the counsel of our brothers we adjudged to the monastery of Saint Bertin a dignity of this kind: that, as often as in the Alciatense monastery an election of an abbot is imminent to be made, the Alciatense monks should choose for themselves from the coenobium of St. Bertin a suitable person as abbot; namely, so that the monastery itself ought to enjoy this prerogative of honor for so long, until the regular observance shall have flourished there, so that suitable persons may be found in it who can be assumed into the abbacy. [Wherefore the election etc. Given.

Lat. II. Kal. Maii Pont.

Lateran, April 30, of the Pontificate.

nostr. Ao. XII. 1209.]

of our pontificate, year 12. 1209.]

CAP. XXVI. Dicit, qui dicuntur haeretici manifesti.

CHAPTER 26. It says, who are called manifest heretics.

Secundo, quae sint pedagia, guidagia et salinaria interdicta. Tertio dicitur, quomodo intelligitur praeceptum, factum laico, quod de se conquerentibus in ecclesiastico foro respondeat. H. d.

Secondly, which pedages, guidages, and salinaria are interdicted. Thirdly it is said how the precept, made to a layman, is to be understood, that he answer in the ecclesiastical forum to those complaining of him. Here it is said.

Idem Comiti Tholosano.

The same to the Count of Toulouse.

Super quibusdam mandatorum articulis, tibi a bonae memoriae Milone, notario nostro, tunc temporis apostolicae sedis legato, factorum, apud quosdam dubitatione suborta, tua devotio postulavit a nobis, qui sint dicendi haeretici manifesti. Super quo tibi duximus respondendum, illos in hoc casu intelligendos esse manifestos haereticos, qui contra fidem catholicam publice praedicant, aut profitentur, seu defendunt eorum errorem, vel qui coram praelatis suis convicti sunt vel confessi, vel ab eis sententialiter condemnati super haeretica pravitate; quorum bona propria confiscantur, et ipsi iuxta sanctiones legitimas puniuntur. Praeterea, quum pedagia, guidagia [et] salinaria tibi legatus interdixerit memoratus: auctoritate apostolica duximus declarandum, illa esse pedagia, salinaria [et] guidagia interdicta, quae non apparent imperatorum, vel regum, vel Lateranensis concilii largitione concessa, vel ex antiqua consuetudine a tempore, cuius non exstat memoria, introducta.

Concerning certain articles of mandates, made to you by Milo of good memory, our notary, at that time legate of the apostolic see, a doubt having arisen among certain persons, your devotion asked of us who are to be called manifest heretics. On which we have deemed it should be answered to you, that in this case those are to be understood as manifest heretics who publicly preach against the Catholic faith, or profess, or defend their error, or who before their prelates have been convicted or have confessed, or by them have been by sentence condemned on account of heretical depravity; whose own goods are confiscated, and they themselves are punished according to legitimate sanctions. Moreover, since the aforesaid legate interdicted to you the pedages, guidages [and] salt-works: by apostolic authority we have deemed it should be declared that those are the pedages, salt-works [and] guidages interdicted, which do not appear to have been granted by the largess of emperors, or of kings, or of the Lateran council, or introduced from ancient custom from a time of which no memory exists.

(Et infra:) Quum autem a legato receperis in mandatis, ut de te conquerentibus secundum suum, vel alterius legati, vel iudicis ordinarii, vel [etiam] delegati arbitrium iustitiam exhiberes: hoc taliter intelligendum esse censemus, ut in omni causa, quae ratione personarum vel rerum ad ecclesiasticum forum pertinet, ac super universis capitulis, quae pro pace servanda sunt per iam dictum legatum statuta, vel auctoritate apostolica statuenda, item viduis, pupillis, orphanis et personis miserabilibus tenearis in iudicio ecclesiastico respondere. [Volumus insuper etc. cf. Comp.

(And below:) But when you shall have received from the legate in mandates that you should exhibit justice to those complaining of you according to his, or another legate’s, or an ordinary judge’s, or [also] a delegated judge’s arbitrament: we judge this is to be understood thus, that in every cause which by reason of persons or of things pertains to the ecclesiastical forum, and concerning all the chapters which for peace to be kept have been established by the already-said legate, or are to be established by apostolic authority, likewise you are bound to answer in the ecclesiastical court to widows, wards, orphans, and miserable persons. [We wish moreover etc. cf. Comp.

IV. c. 1.de cens. IV.18.Dat. Laterani.

4. ch. 1.on censuses 4.18.Dated at the Lateran.

X. Kal. Febr. (?) 1210.]

10th day before the Kalends of February (?) 1210.]

CAP. XXVII. Clericus traditur curiae saeculari, quia degradatur saeculari potestate praesente, cui denunciatur, ut in suum forum illum recipiat.

CHAPTER 27. A cleric is delivered to the secular curia, because he is degraded with the secular power present, to which it is announced, that it may receive him into its own forum.

H. d. Usque ad § Pro illo. - § 1. Iste § non facit ad titulum, sed ponit gratiam secundum quosdam.

Here, up to § For that one. - § 1. This § does not pertain to the title, but sets forth a grace, according to some.

Idem Episcopo ParisiensI. Novimus expedire, ut verbum illud, quod [et] in antiquis canonibus, et in nostro quoque decreto contra falsarios edito continetur, videlicet ut clericus, per ecclesiasticum iudicem degradatus, saeculari tradatur curiae puniendus, apertius exponamus. Quum enim quidam antecessorum nostrorum, super hoc consulti, diversa responderint, et quorundam sit opinio a pluribus approbata, ut clericus, qui propter hoc vel aliud flagitium grave, non solum damnabile, sed damnosum, fuerit degradatus, tanquam exutus privilegio clericali saeculari foro per consequentiam applicetur, quum ab ecclesiastico foro fuerit proiectus; eius est degradatio celebranda saeculari potestate praesente, ac pronunciandum est eidem, quum fuerit celebrata, ut in suum forum recipiat degradatum, et sic intelligitur tradi curiae saeculari; pro quo tamen debet ecclesia efficaciter intercedere, ut citra mortis periculum circa eum sententia moderetur.

The same to the Bishop of Paris. We know it is expedient that we should set forth more openly that statement, which [and] is contained both in the ancient canons and in our also decree issued against forgers, namely, that a cleric, degraded by an ecclesiastical judge, be handed over to the secular curia to be punished. For since some of our predecessors, when consulted on this matter, have answered diversely, and the opinion of certain men has been approved by many, that a cleric who, on account of this or another grave flagitium, not only damnable but damaging, has been degraded, as one stripped of clerical privilege, is by consequence applied to the secular forum, when he has been cast out from the ecclesiastical forum; his degradation is to be conducted with the secular power present, and it is to be pronounced to the same, when it has been conducted, that it receive the degraded into its own forum, and thus he is understood to be handed over to the secular curia; for whom nevertheless the Church ought to intercede effectively, that the sentence concerning him be moderated short of peril of death.

§ 1. Pro illo vero falsario scelerato, quem ad mandatum nostrum capi fecisti, hoc tibi duximus consulendum, ut in perpetuum carcerem ad agendam poenitentiam ipsum includas, pane doloris et aqua angustiae sustentandum, ut commissa defleat, et flenda ulterius non committat. [Dat. Lat.

§ 1. But for that scelerate falsary, whom you caused to be seized at our mandate, we have judged this to be advised to you: that you shut him up in perpetual prison to do penance, to be sustained with bread of sorrow and water of affliction, that he may bewail the things committed, and may not commit henceforth things to be wept over. [Given at the Lateran

XIV. Kal. Mart.

February 16.

Pont. nostr. Ao. XI. 1209.]

In the 11th year of our pontificate. 1209.]

CAP. XXVIII. Si Papa iudulget reo, qui propter absentiam actoris possessionem recuperare non potest, quod ei lapsus anni non noceat: intelligitur haec indulgentia secundum ius commune.

CHAPTER 28. If the Pope indulges the defendant, who on account of the absence of the actor (plaintiff) cannot recuperate possession, that the lapse of a year not harm him: this indulgence is understood according to the common law.

Honorius III. Archiepiscopo TuronensI. Dilecto filio Iacobo Barba, procuratore ecclesiae sancti Marci de Venetiis, olim nobis humiliter supplicante, ut, quum paratus esset tibi iustitiae plenitudinem exhibere super ecclesia sancti Marci de Tyro et rebus aliis, de quibus inter te et Venetos, ac vicarium Venetorum quaestio mota fuit, possessionem ipsius ecclesiae, quae per felicis memoriae I. Papam praedecessorem nostrum tibi fuit causa custodiae assignata, sibi restitui faceremus, Quia, te pro causa necessaria tunc absente, possessio, tibi tradita causa custodiae, restitui parti adversae non potuit: nos eidem indulsimus, ut sibi lapsus temporis non obsisteret, quo minus possessionem ipsam recuperare valeret.

Honorius 3. To the Archbishop of Tours. To the beloved son Jacob Barba, procurator of the church of Saint Mark of Venice, once humbly supplicating us, that, since he was prepared to exhibit to you the plenitude of justice concerning the church of Saint Mark of Tyre and other matters, about which a question was raised between you and the Venetians and the vicar of the Venetians, we would cause the possession of that church, which by our predecessor of happy memory, Pope I., had been assigned to you for the purpose of custody, to be restored to himself, Because, you being then absent for a necessary cause, the possession, delivered to you for the purpose of custody, could not be restored to the opposing party: we granted to the same, that the lapse of time should not stand in his way, so that he might be able to recover that possession.

Quoniam vero tantum temporis ante concessionem ipsius indulgentiae dicitur effluxisse, quod tibi sufficere posset ad verae possessionis effectum secundum statuta concilii generalis, et, si forte tempus ipsum ante praedictam indulgentiam non effluxerit, videtur, quod eadem ad veram possessionem viam tibi praecludat, quum simpliciter contineatur in ipsa, quod de cetero ipsi procuratori lapsus temporis non obsistat, quo minus possessionem recuperare valeat memoratam: nos, quorum fuit intentio, iuri dicti procuratoris et ipsius ecclesiae sine tua et ecclesiae tuae iniuria subvenire, Auctoritate praesentium declaramus, quod nostrae intentionis non fuit per ipsam indulgentiam ius perimere, quod tibi competit ex possessione praeterita, vel post reditum tuum competierit ex futura. Sibi enim imputare poterit pars adversa, si negligens fuerit in sua iustitia prosequenda, quum, absentiae tuae impedimento cessante, conveniendi te habuit facultatem.

Since indeed it is said that so much time flowed before the concession of that indulgence as could suffice for you, according to the statutes of the general council, to the effect of true possession, and, if perchance that time had not elapsed before the aforesaid indulgence, it seems that the same would preclude for you the way to true possession, since it is contained simply in it that henceforth the lapse of time shall not hinder that procurator, so that he may be able to recover the aforesaid possession: we, whose intention was to succor the right of the said procurator and of that church without injury to you and to your church, By the authority of these presents we declare that it was not our intention by that indulgence to extinguish the right which belongs to you from past possession, or, after your return, would belong from future possession. For the adverse party will be able to impute it to itself, if it has been negligent in prosecuting its justice, since, the impediment of your absence having ceased, it had the faculty of convening you.

CAP. XXIX. Oblationis nomine intelligitur quicquid offertur ecclesiae quocunque modo, in missa vel extra, et in ecclesia vel extra.

CHAPTER 29. Under the name Oblation is understood whatever is offered to the church in whatever way, in the Mass or outside, and in the church or outside.

Idem Priori et Clericis sanctorum Ioannis et Pauli Tudertinis.

The same, to the Prior and the Clerics of Saints John and Paul of Todi.

Quum inter vos dudum ex parte una, et abbatem sancti P. de Monte Spoletanae dioecesis ex altera super tertia parte oblationum et possessionum capellae sancti Hilarii, et cellarum ipsius et quibusdam aliis coram bonae memoriae Angelo, sancti Andreae diacono cardinali, tunc subdiacono et capellano felicis recordationis I. Papae praedecessoris nostri, ab eodem praedecessore partibus auditore concesso, quaestio verteretur, et a vobis probatum fuerit, per XL. annos et amplius tertiam partem oblationum eiusdem capellae vestram ecclesiam recepisse a clericis institutis, per abbatem de Monte, tuisque, fili prior, eandem tertiam te commisisse aliquando colligendam: bonae memoriae I. Papa praedecessor noster ipsam tertiam ecclesiae vestrae adiudicans, statuit, ut tibi, prior, liceret per eosdem clericos, sicut fuerat consuetum, partem colligere memoratam, prout in eiusdem praedecessoris literis perspeximus contineri. Verum, quia postmodum sacerdos praedictae capellae, asserens, oblationum nomine minime contineri ea, quae ipsi capellae in festivitate omnium sanctorum mittuntur, vel portantur ad illam, seu ad domum sacerdotis eiusdem intuitu defunctorum, nec non, quae in cimilini ponuntur, quod de altari suscipit, et facit per ecclesiam in fraudem ab aliquo deportari, et quae ante crucem, et in missa Trinitatis, et ea, quae pro desponsatis dantur et lampades cum oleo, quae praedictae capellae ab aliquibus offeruntur, vel quae dantur nuncio, qui ad recipienda talia per praefatae capellae parochiam destinatur, et de his omnibus vobis tertiam partem denegans exhibere, de aliis, nomine tertiae partis persolvendis, pro rata vestram ecclesiam contingentis, retinere nitebatur ad expensas, capellae ipsius necessarias faciendas: dictus praedecessor, ut omnis materia scandali tolleretur, tam de omnibus supra dictis, quam oblationibus aliisque absque subtractione aliqua integre persolvi voluit et mandavit tertiam portionem. At capellani praedictae capellae, volentes adhuc alterius defensionis fomitem suscitare, ac dicentes, primitias et decimas, vel ea, quae offeruntur pro missis mortuorum sacerdotibus, et quae pro septimis, et tricesimis, et anniversariis, panes et alia, quae infra hebdomadam offeruntur, et mortuorum iudicia oblationum nomine minime contineri, de his omnibus tertiam partem solvere vobis nolunt. Volumus igitur et mandamus, ut per vestrum clericum, a vobis in eadem ecclesia institutum, de omnibus supra dictis et de aliis oblationibus, quocunque titulo ad ecclesiam ipsam pervenerint, sine diminutione aliqua integre tertia vobis portio persolvatur.

When between you on the one part, and the abbot of Saint P. of the Mountain of the Spoleto diocese on the other, there had long been a dispute concerning the third part of the oblations and possessions of the chapel of Saint Hilary, and of its cells, and certain other things, before Angelo of good memory, cardinal deacon of Saint Andrew, then subdeacon and chaplain of our predecessor of happy memory, Pope 1, appointed by that predecessor as auditor for the parties, and it had been proved by you that for 40 years and more your church received the third part of the oblations of the same chapel from the clerics instituted by the abbot of the Mountain, and that you, son Prior, had sometimes entrusted that same third to be collected: Pope 1, our predecessor of good memory, adjudging that same third to your church, decreed that it should be permitted to you, Prior, through those same clerics, as had been customary, to collect the aforesaid part, as we have clearly perceived to be contained in the letters of that same predecessor. But because afterwards the priest of the aforesaid chapel, asserting that there are not at all contained under the name of oblations the things which are sent to that chapel itself on the feast of All Saints or are carried to it, or to the house of that same priest in view of the departed, and also the things which are placed in the cimilini, what he receives from the altar, and what he causes to be carried off through the church by someone in fraud, and the things before the cross, and at the Mass of the Trinity, and the things which are given for the betrothed, and lamps with oil which are offered to the aforesaid chapel by some, or the things which are given to the messenger who is sent to receive such things through the parish of the aforesaid chapel, and denying to render to you the third part of all these, strove to retain, under the name of the third part to be paid from other things, according to the rate that concerns your church, for expenses to be made for the necessities of that chapel: the said predecessor, that every matter of scandal might be removed, both concerning all the above-said things, and the oblations and other things, wished and commanded that the third portion be paid in full without any subtraction. But the chaplains of the aforesaid chapel, wishing still to stir up the fuel of another defense, and saying that first-fruits and tithes, and the things which are offered for the Masses of the dead priests, and the things for the sevenths, thirtieths, and anniversaries, breads and other things which are offered within the week, and the judgments of the dead, are not at all contained under the name of oblations, refuse to pay you the third part of all these. We therefore will and command that, through your cleric established by you in the same church, from all the above-said things and from the other oblations, by whatever title they shall have come to the church itself, without any diminution the third portion be paid to you in full.

CAP. XXX. Lis dicitur mota, quum fuerit contestata.

CHAPTER 30. A lawsuit is said to be moved, when it has been contested.

Idem Episcopo F. et B. BertrandI. Ex parte vestra fuit propositum coram nobis, quod dilecti filii praepositus et canonici Aretinenses sententiam, quam felicis memoriaeI. Papa praedecessor noster superecclesia sancti Gregorii, quibusdam terris et parte molendinorum Cuprene ac Castri saxi et molendino, posito supra pontem de Calianen., ac aliis diversis articulis in eadem sententia comprehensis, inter vos et eorum canonicam promulgavit, per interpretationem sinistram in recidivae quaestionis scrupulum reducere molientes, asserunt, capitulum illud eiusdem sententiae, quo dicitur, ne canonica ipsa impediat, quo minus monasterium vestrum molendinum praefatum de Calianen. reaedificare valeat in eo statu, in quo fuisse dignoscitur tempore motae litis, esse referendum ad tempus, quo lapillus in denunciatione novi operis iactus fuit; vobis e contrario asserentibus, illud esse intelligendum de tempore, quo lis super hoc inter vos et praefatam canonicam exstitit contestata.

The same to Bishop F. and B. BertrandI. On your part it was set forth before us, that the beloved sons, the provost and the canons of Arezzo, striving by a sinister interpretation to reduce into the scruple of a revived question the sentence which of happy memoryI. Pope, our predecessor, promulgated concerning thechurch of Saint Gregory, certain lands and part of the mills of Cuprene and of Castrum Saxum and the mill set above the bridge of Calianen., and other diverse articles comprehended in the same sentence, between you and their canonry, assert that that chapter of the same sentence, wherein it is said that the canonry itself is not to impede, whereby your monastery might be able to rebuild the aforesaid mill of Calianen. in that condition in which it is recognized to have been at the time when the suit was set in motion, is to be referred to the time when the little stone was cast in the denunciation of a new work; whereas you, on the contrary, assert that that is to be understood of the time when the suit concerning this between you and the aforesaid canonry existed as contested.

Quare humiliter supplicastis, ut altercationem huiusmodi per interpretationem capituli supra dicti decidere dignaremur. Nos igitur, considerata eadem sententia diligenter, quod in praefato capitulo dicitur de tempore motae litis, interpretamur esse referendum ad tempus, quo litis contestatio facta fuit.

Wherefore you humbly supplicated that we would deign to decide an altercation of this kind by an interpretation of the aforesaid chapter. Therefore we, having diligently considered the same sentence, interpret that what is said in the aforesaid chapter about the time of the suit set in motion is to be referred to the time when the contestation of the suit was made.

CAP. XXXI. Constitutio legati, de solvenda tertia mortuariorum episcopo, intelligi debet de his mortuariis, in quibus de iure communi debetur.

CHAPTER 31. The constitution of the legate, concerning paying the third of mortuaries to the bishop, ought to be understood of those mortuaries in which, by the common law, it is owed.

Idem Praelatis universitatis Francigenarum Constantinopolitanae.

The same. To the Prelates of the universitas of the French of Constantinople.

Ex parte vestra fuit propositum coram nobis, quod venerabilis frater noster patriarcha vester, occasione constitutionis cuiusdam, quam venerabilis frater noster Albinensis episcopus, tunc apostolicae sedis legatus in partibus Romaniae, super legatis edidit defunctorum, et dilectus filius I. tit. sanctae Praxedis presbyter cardinalis, dum ibidem legationis fungeretur officio, innovavit, de quibusdam, quae vobis et ecclesiis vestris legantur a decedentibus, tertiam indebite a vobis exigit portionem. Quum igitur ipsi, sicut ex eorum interpretatione accepimas, non intellexerint, quod de his, quae in ornamentis ecclesiasticis, vel ad fabricam ecclesiae, reparatione indigentis, aut ad ecclesiae luminaria, nec non et de his quae pro anniversario, septimo, tricesimo ac vicesimo faciendis, vel de his, quae personis specialiter, nisi forsan id fiat ecclesiae ratione, a quocunque legantur, aliqua deberet solvi portio ecclesiae cathedrali: nos, interpretationem eorum ratam habentes, secundum ipsam constitutionem praefatam praecipimus observari, firmiter inhibentes, ne in praedictis aliquid fraudulenter in praeiudicium cathedralis ecclesiae procuretur.

On your part it was set forth before us that our venerable brother, your patriarch, on the occasion of a certain constitution which our venerable brother the bishop of Albinensis, then legate of the apostolic see in the regions of Romania, issued concerning the bequests of the deceased, and which the beloved son I., presbyter cardinal of the title of Saint Praxedis, while he was there discharging the office of legation, renewed, of certain things which are bequeathed to you and to your churches by those dying, exacts from you a third portion improperly. Since, therefore, they, as we have gathered from their interpretation, did not understand that of those things which are in ecclesiastical ornaments, or for the fabric of a church needing repair, or for the church’s lights, and also and of those which are for the anniversary, the seventh, thirtieth, and twentieth to be done, or of those which are bequeathed to persons specially, unless perhaps that be done by reason of the church, by whomever they may be bequeathed, any portion ought to be paid to the cathedral church: we, holding their interpretation approved, according to that same aforesaid constitution, command it to be observed, firmly forbidding that in the aforesaid matters anything be fraudulently procured to the prejudice of the cathedral church.

CAP. XXXII. In privilegio de percipiendis fructibus beneficiorum appellatio beneficiorum etiam maiora beneficia comprehendit, quando privilegium est concessum episcopo pro honesta et favorabili causa.

CHAPTER 32. In a privilege concerning the perceiving of the fruits of benefices, the appellation of “benefices” also comprehends the greater benefices, when the privilege is conceded to a bishop for an honest and favorable cause.

H. d. cum suppletione PanormitanI. Idem Episcopo TolonensI. Tua nobis fraternitas intimavit, quod, quum tibi pro relevatione oneris debitorum, quo premeris, duxerimus indulgendum, ut fructus beneficiorum, quae interim in dioecesi tua vacare contigerit, tibi liceat biennio retinere, quidam, apostolicae gratiae privilegium sinistra interpretatione restringere molientes, asserunt, praebendas et maiora beneficia nequaquam beneficiorum nomine contineri, super quo interpretationem apostolicam postulasti. Nos igitur, interpretum huiusmodi sententiam reprobantes, auctoritate praesentium declaramus, quod in hoc casu praebendae ac alia beneficia generali beneficiorum nomine continentur.

On this day, with the supplementation of the Panormitan. Likewise to the Bishop of Toulon. Your fraternity has intimated to us that, since for the alleviation of the burden of debts by which you are pressed, we have deemed it to be indulged to you, that it be permitted to you for two years to retain the fruits of the benefices which in the meantime may happen to be vacant in your diocese, certain persons, striving to restrict the privilege of apostolic grace by a sinister interpretation, assert that prebends and greater benefices are by no means contained under the name of benefices, concerning which you have requested an apostolic interpretation. We therefore, reprobating the opinion of interpreters of this sort, by the authority of these presents declare that in this case prebends and other benefices are contained under the general name of benefices.

CAP. XXXIII. Verbum moderationis diminutionem continet, non augmentum.

CHAPTER 33. The word moderation contains diminution, not augmentation.

Gregorius IX. Decano et Sacristae Engo.

Gregory IX. To the Dean and the Sacristan of Engo.

Transmissae nobis literae continebant, quod, significantibus episcopo et capitulo Xantonensi, quod quadragenarius canonicorum numerus, institutus in eorum ecclesia, non poterat observari, pro eo, quia non sufficiebant ecclesiae facultates, vobis dedimus in mandatis, ut canonicorum et praebendarum numerum iuxta facultates ecclesiae moderantes, statueretis eundem firmiter observari. Vos vero invenistis, praedictae ecclesiae facultates a tempore statuti numeri adeo excrevisse, quod absque mutilatione praebendarum maior haberi posset numerus in eadem: quare quaesistis, an per "moderationis" verbum, literis nostris appositum, eundem numerum augmentare vel minuere deberetis. Quocirca mandamus, quatenus, si veteres non sunt minutae praebendae, quum moderatio locum non habeat, ipsarum et canonicorum numerum dimittatis in eodem statu, in quo hactenus dignoscitur exstitisse, in utilitatem eiusdem ecclesiae convertentes augmentum suorum redituum, donec duxerimus aliter disponendum.

The letters sent to us contained that, the bishop and chapter of the Xantonensian church signifying that the number of 40 canons established in their church could not be observed, because the church’s faculties did not suffice, we committed to you by mandate that, moderating the number of canons and prebends according to the faculties of the church, you should decree that the same be firmly observed. But you found that the faculties of the aforesaid church, since the time of the statuted number, had so increased that, without mutilation of the prebends, a greater number could be had therein; wherefore you asked whether, by the word “moderationis” appended in our letters, you ought to augment or diminish that same number. Therefore we command that, if the old prebends have not been diminished, since moderation has no place, you should leave their number and that of the canons in the same state in which up to now it is recognized to have existed, converting the increase of its revenues to the utility of the same church, until we shall deem otherwise to be disposed.

TITULUS XLI. DE REGULIS IURIS.

TITLE 41. ON THE RULES OF LAW.

CAP. I. Non potest brevius summarI. Ioannes Chrysostomus.

CHAPTER 1. It cannot be summarized more briefly. John Chrysostom.

Omnis res, per quascunque causas nascitur, per easdem dissolvitur.

Every thing, through whatever causes it is born, through the same is dissolved.

CAP. II. Dubia in meliorem partem interpretari debent.

CHAPTER 2. Doubtful things ought to be interpreted in the better sense.

Beda in Homiliis.

Bede in the Homilies.

"Estote misericordes, etc." Hoc loco nihil aliud nobis praecipi existimo, nisi ut ea facta, quae dubium est quo animo fiant, in meliorem interpretemur. Quod enim scriptum est: "Ex fructibus eorum cognoscetis eos," de manifestis dictum est, quae non possunt bono animo fieri, ut stuprum, blasphemiae, furta, ebrietates et similia, de quibus nobis permittitur iudicare.

"Be merciful, etc." In this place I think nothing else is enjoined upon us, except that we interpret in the better sense those deeds about which it is doubtful with what mind they are done. For what is written: "By their fruits you will know them," is said about manifest things, which cannot be done with a good mind—such as fornications, blasphemies, thefts, ebrieties, and the like—concerning which it is permitted us to judge.

CAP. III. Propter scandalum evitandum veritas non est omitenda.

CHAPTER 3. For scandal to be avoided, the truth is not to be omitted.

Idem.

The same.

"Qui scandalizaverit etc." Utilius scandalum nasci permittitur, quam veritas relinquatur.

"Whoever shall cause scandal, etc." It is more useful that scandal be permitted to arise than that truth be relinquished.

CAP. IV. Propter necessitatem illicitum efficitur licitum.

CHAPTER 4. On account of necessity, the illicit is rendered licit.

Idem super Marcum.

The same on Mark.

Quod non est licitum lege, necessitas facit licitum. Nam et sabbatum custodiri praeceptum est; Maccabaei tamen sine culpa sua in sabbato pugnabant; sic et hodie, si quis ieiunium fregerit aegrotus, reus voti non habetur.

What is not licit by law, necessity makes licit. For even the sabbath is commanded to be kept; yet the Maccabees fought on the sabbath without blame; so also today, if some sick person should have broken a fast, he is not held guilty of the vow.

CAP. V. Illicite factum obligationem inducit.

CHAPTER 5. An illicitly done act induces an obligation.

Gregorius VII. Quod latenter, aut per vim, vel alias illicite introductum est, nulla debet stabilitate subsistere.

Gregory 7. What has been introduced latently, or by force, or otherwise illicitly, ought to have no stability.

CAP. VI. Tormenta, iudiciis non praecedentibus, inferenda non sunt.

CHAPTER 6. Torture, judgments not preceding, is not to be inflicted.

Idem Variensi Episcopo.

The same, to the Bishop of Varia.

Quum in contemplatione: (Et infra:) In ipso causae initio non est a quaestionibus inchoandum.

When under contemplation: (And below:) At the very beginning of the case, one must not commence with questionings.

CAP. VII. Sacrilegus est offendens rem vel personam ecclesiasticam.

CHAPTER 7. Sacrilegious is one who offends an ecclesiastical thing or person.

Stephanus Papa.

Pope Stephen.

Quae multotiens usurpantur necesse est saepius replicentur et prohibeantur. Nam Quicquid in sacratis Deo rebus et episcopis iniuste agitur, pro sacrilegio reputatur, quia sacra sunt, et a quoquam violari non debent.

Which very often are usurped it is necessary that they be more frequently repeated and prohibited. For Whatever is unjustly done in things consecrated to God and against bishops is reputed as sacrilege, because they are sacred, and ought not to be violated by anyone.

CAP. VIII. Qui facit aliter quam debet, facere non dicitur.

CHAPTER 8. He who does otherwise than he ought, is not said to do.

Augustinus.

Augustine.

Qui ex timore facit praeceptum, aliter quam debeat facit, et ideo iam non facit.

He who does the precept out of fear, does it otherwise than he ought, and therefore now does not do it.

CAP. IX. Committens unum peccatum, reus est omnium quoad vitam aeternam.

CHAPTER 9. Committing a single sin, he is guilty of all as regards eternal life.

Idem in libro de poenitentia.

The same in the book on penance.

Defleat peccator, quia, offendens in uno factus est omnium [per ingratidutinem] reus.

Let the sinner weep, because, offending in one, he has been made guilty of all [through ingratitude].

CAP. X. Ignorantia non excusat praelatum in peccatis subditorum. H. d. quoad mysticum et moralem intellectum.

CHAPTER 10. Ignorance does not excuse the prelate in the sins of subjects. This holds as regards the mystical and the moral intellect.

Gregorius in Registro.

Gregory in the Register.

Quamvis causae [consideratio me movet, ad scribendum tamen et caritas impellit, quia et semel et bis sanctissimo fratri meo domino Ioanni scripsi, sed non eius epistolas recepi. Alter enim saecularis mihi sub eius nomine loquebatur, quae, si epistolae eius fuerunt, ego vigilans non fui, qui longe de eo aliter credidi quam inveni. De causa enim reverendissimi viri Ioannis presbyteri scripseram, atque de quaestionibus monachorum Isauriae, quorum unus, et in sacerdotio positus, in ecclesia vestra fustibus caesus est, et rescripsit mihi, sicut ex nomine epistolae agnosco, sanctissima fraternitas tua, quia nescierit, de qua causa scriberem.

Although the [consideration of the cause moves me, yet charity impels me to write, because both once and twice I wrote to my most holy brother, my lord John, but I did not receive his epistles. For another, a secular (layman), was speaking to me under his name—which, if they were his epistles, I was not vigilant, I who believed far otherwise about him than I found. For I had written about the case of the most reverend man John the presbyter, and about the interrogations of the monks of Isauria, one of whom, even though placed in the priesthood, was beaten with clubs in your church; and your most holy Fraternity wrote back to me, as I recognize from the name of the epistle, that you did not know about what cause I was writing.

Ad quod rescriptum vehementer obstupui, mecum tacitus revolvens, si verum dicit.] Quid esse deterius potest, quam ut agantur talia contra servos Dei, et ipse nesciat, qui praesto est? Non enim potest esse pastoris excusatio, si lupus oves comedit, et pastor nescit. [Si autem scivit sanctitas vestra etc.]

At which rescript I was vehemently astonished, silently revolving with myself whether he speaks the truth.] What can be worse than that such things be done against the servants of God, and he not know it, who is present? For there can be no excuse of the shepherd, if the wolf devours the sheep and the shepherd does not know. [But if your Holiness knew, etc.]

CAP. XI. Pro spiritualibus homagium non praestatur.

CHAPTER 11. For spiritual matters homage is not rendered.

Lucius III. Indignum est et a Romanae ecclesiae consuetudine alienum, ut pro spiritualibus facere quis homagium compellatur.

Lucius 3. It is unworthy and alien to the custom of the Roman Church that anyone be compelled to do homage for spiritual matters.