Martin of Braga: Second Council of Braga

[1] Cum Galliciae provinciae episcopi, tam ex Bracarensi quam ex Lucensi synodo, cum suis metropolitanis, praecepto praefati regis simul in metropolitana Bracarensi ecclesia convenissent, id est Martinus, Nitigisius, Remisol, Andreas, Lucetius, Adoric, Wittimer, Sardinarius, Viator, Anila, Polemius, Mailoc, consedentibus his simul episcopis atque universo clero praesente, Martinus Bracarensis ecclesiae episcopus dixit: Inspiratione hoc Dei credimus provenisse, sanctissimi fratres, ut per ordinationem domini gloriosissimi filii nostri regis ex utroque concilio conveniremus in unum, ut non solum de visione alterutra gratulemur, sed etiam ea quae ad ordinationem et disciplinam ecclesiasticam pertinent pariter colloquamur. Scriptum est enim in evangeliis, dicente Domino:Ubicumque fuerint duo vel tres in nomine meo congregati, ibi ero in medio eorum. Nitigisius Lucensis ecclesiae episcopus dixit: Nec aliud potest credi, nisi ea quae ad utilitatem nostrarum pertinent animarum divina inspiratione et inchoari et perfici posse. Et ideo unanimes omnes atque id ipsum in Domino sentientes, quaecumque ad instructionem nostram pertinent in medium prolata desideramus agnoscere.

[1] When the bishops of the provinces of Galicia, from both the Bracarensian and the Lucensian synod, with their metropolitans, by the precept of the aforesaid king had come together at the same time in the metropolitan Bracarensian church, that is, Martinus, Nitigisius, Remisol, Andreas, Lucetius, Adoric, Wittimer, Sardinarius, Viator, Anila, Polemius, Mailoc, with these bishops sitting together and the whole clergy present, Martin, bishop of the Bracarensian church, said: We believe that this has come about by the inspiration of God, most holy brothers, that through the ordering of the lord, our most glorious son the king, we might convene from both councils into one, so that we may not only rejoice at the sight of one another, but also together confer about those things which pertain to the ordering and discipline of the church. For it is written in the Gospels, the Lord saying:Wherever two or three shall have been gathered in my name, there I will be in the midst of them. Nitigisius, bishop of the Lucensian church, said: Nor can anything else be believed, except that those things which pertain to the utility of our souls can both be begun and brought to perfection by divine inspiration. And therefore, being all of one mind and thinking the same thing in the Lord, whatever things pertain to our instruction which are brought forth into the midst, we desire to acknowledge.

Martinus episcopus dixit: Arbitramur vestram beatitudinem recordari, quia cum primum in ecclesia Bracarensi episcoporum concilium congregatum est, post multa quae ad concordiam rectae fidei fuerant roborata aliqua etiam quae regularem sanctorum canonum continent discretionem firmavimus, quorum utilitas ut possit evidentius in memoriam revocari, ipsa si vobis placet epistola in vestra praesentia relegatur. Omnes episcopi dixerunt: Oportet omnimodis ut in omnium auribus qui hic adstant recitetur.

Martin the bishop
said: We judge your Beatitude to remember, that when first in the Bracarensian church
a council of bishops was assembled, after many things which had been strengthened for the concord
of the right faith, we also established certain things which contain the regular discretion of the holy canons,
in order that the utility of which may be more evidently recalled to memory, let the epistle itself, if it pleases you,
be reread in your presence. All the bishops said: It behooves in every way that it be recited in the ears of all
who stand here.

[2] Recitatis ergo capitulis, quae ne prolixitatem facerent his gestis minime sunt inserta, Martinus episcopus dixit: Haec ergo quae modo sunt recitata, quae nobis tunc aut varia aut dubia aut inordinata sunt visa, auxiliante Deo directa sunt et suam immobiliter obtinent firmitatem. Quae autem tunc in memoriam non venerunt aut onerosum fuit in primo illo concilio multa simul ingerere, necessarium videtur modo ad notitiam sanctae vestrae caritatis deferri, eo specialiter prospectu, ut spiritali ventilata examine purgentur. Sancti enim patres ac praecessores nostri aut generales synodos undique collecti pro unitate rectae fidei fecerunt, sicut in Nicaea contra Arium CCCXVIII, et in Constantinopoli contra Macedonium CL, et in Epheso contra Nestorium CC, et in Chalcedona contra Eutychen DCXXX, aut certe speciales synodos per suas unusquisque provincias pro resecandis contemptionibus vel emendandis aliquorum neglegentiis collegerunt, et prout eventus culparum aut qualiscumque excessus exegit per singulas quaeque definitas canonum sententias mediante inter eos Dei spiritu conscripserunt, quas oportet nos legere et intellegere et tenere.

[2] The capitula having therefore been recited, which, lest they make prolixity for these acts, have by no means been inserted, Bishop Martin said: Therefore these things which have now been recited—things which then seemed to us various, or doubtful, or inordinate—have, with God helping, been set straight and hold their firmness immovably. But those things which did not then come into memory, or it was burdensome in that first council to heap many things in at once, seem now necessary to be brought to the knowledge of your holy charity, with this view in particular, that, winnowed by a spiritual examination, they may be purged. For the holy fathers and our predecessors either made general synods gathered from everywhere for the unity of right faith, as at Nicaea against Arius 318, and at Constantinople against Macedonius 150, and at Ephesus against Nestorius 200, and at Chalcedon against Eutyches 630, or certainly each gathered special synods through their own provinces for cutting away contempts or for amending the negligences of some; and as the outcome of faults or of whatever excess required, they wrote, for each, definite sentences of canons, the Spirit of God mediating among them, which it behooves us to read and to understand and to hold.

Et quia opitulante Christi gratia de unitate et rectitudine fidei in hac provincia nihil est dubium, illud modo nobis specialius est agendum, ut si quid fortasse extra apostolicam disciplinam per ignorantiam aut per neglegentiam reprehensibile invenitur in nobis, recurrentes ad testimonia sanctarum scripturarum vel antiquorum canonum instituta, adhibito communi consensu, omnia quae displicuerint rationabili iudicio corrigamus. Et primum, si placet, relectis beati apostoli Petri praeceptis, quae pro regula sacerdotum in sua epistola evidenter adscripsit, quidquid non eodem tenore sicut princeps apostolorum edocuit agi videtur a nobis sine ulla cunctatione ad emendationem ducere festinemus, ne fortasse, dum aliis praedicamus, ipsi reprobi effecti divino illo condemnemur eliquio dicente: Tu vero odisti disciplinam et proiecisti sermones meos post te. Omnes episcopi dixerunt: Cupimus memoratam Petri epistolam ad locum ubi sacerdotes docet audire. Tunc adlato libro haec ex eadem epistola recitata sunt: Seniores obsecro, consenior.

And because, with the helping grace of Christ, concerning the unity and rectitude of the faith in this province there is nothing doubtful, this now is to be dealt with by us more especially: that if perhaps anything outside apostolic discipline is found in us, reprehensible through ignorance or through negligence, by recurring to the testimonies of the holy Scriptures or the institutes of the ancient canons, with common consensus applied, let us correct by reasonable judgment all the things that shall have displeased. And first, if it please, with the precepts of the blessed apostle Peter reread, which he clearly has written in his epistle as a rule for priests, whatever seems to be done by us not in the same tenor as the prince of the apostles taught, let us hasten without any hesitation to lead to emendation, lest perhaps, while we preach to others, we ourselves, made reprobate, be condemned by that divine sifting which says: But you indeed have hated discipline and have cast my words behind you. All the bishops said: We desire to hear the aforesaid epistle of Peter at the place where he teaches priests. Then, the book having been brought in, these things were read from the same epistle: I exhort the elders, a co-elder.

Pascite qui est in vobis gregem Dei providentes, non coacte, sed spontanee secundum Deum, neque turpis lucri gratia sed voluntarie, neque ut dominantes in cleris, sed forma facti gregi ex animo, ut cum apparuerit princeps pastorum recipiatis inmarcescibilem gloriae coronam.

Shepherd
the flock of God which is among you, providing oversight, not by compulsion, but willingly according to
God, nor for the sake of shameful lucre but voluntarily, nor as lording it over
the clergy, but made a model for the flock from the heart, so that when the prince of shepherds
appears you may receive the unfading crown of glory.

[3] His relectis omnes episcopi dixerunt: Cognitis his quae ex epistola beati Petri apostoli recitata sunt, desideramus auxiliante Dei gratia divinis obedire praeceptis et apostolicae epistolae, quae nobis recitata est, in his omnibus formulam imitari, ne forte in aliquibus inordinate ambulantes divino, quod absit, iudicio condemnemur, sed ut sanctorum patrum vestigia subsequentes in ipsorum requiem mereamur esse participes, et inmarcescibilem illam gloriae coronam, quae repromissa est, cum ipsis accipere mereamur. Ob hoc ergo tuam simul omnes deposcimus caritatem, ut has omnes causas singulis capitulis breviter comprehensas, qualiter corrigi debeant, his gestis subter adnectas, quae cum studiosius relecta et in notitiam omnium nostrorum evidenter fuerint perducta, propria unusquisque manu pro eorum emendatione et confirmatione subscribat, ut non solum nobis, sed etiam successoribus nostris, haec ad perfectionem episcopalis officii decreta proficiant.

[3] These having been reread, all the bishops said: With these things which have been recited from the epistle of the blessed apostle Peter known, we desire, with the help of God’s grace, to obey the divine precepts and to imitate in all these matters the formula of the apostolic epistle which has been recited to us, lest perchance, walking inordinately in some things, we be condemned by divine—far be it—judgment; but that, following in the footsteps of the holy fathers, we may merit to be participants in their rest, and may merit to receive with them that unfading crown of glory which has been promised. On this account, therefore, we all together beseech your charity, that you annex beneath to these acts all these cases, briefly comprised under individual chapters, in what manner they ought to be corrected; which, when they shall have been more diligently reread and clearly brought to the notice of all of us, let each one subscribe with his own hand for their emendation and confirmation, so that these decrees may profit unto the perfection of the episcopal office not only for us but also for our successors.

I. Ut episcopus ambulet per dioecesim suam, et ante viginti dies Paschae catechumeni doceantur symbolum.

1. That the bishop walk through his diocese, and that twenty days before Easter the catechumens be taught the Symbol.

Placuit omnibus episcopis atque convenit ut per singulas ecclesias episcopi per dioeceses ambulantes primum discutiant clericos, quomodo ordinem baptismi teneant vel missarum, et quaecumque officia in ecclesia peraguntur. Et si recte quidem invenerint, Deo gratias; sin autem minime, docere debeant ignaros, et hoc modis omnibus praecipere, ut, sicut antiqui canones iubent, ante dies viginti baptismi ad purgationem exorcismi catechumeni currant, in quibus viginti diebus omnino catechumeni symbolum, quod est Credo in Deum Patrem omnipotentem, specialiter doceantur. Postquam ergo haec suos clericos discusserint vet docuerint episcopi, alia die convocata plebe ipsius ecclesiae doceant illos, ut errores fugiant idolorum vel diversa crimina, id est homicidium, adulterium, periurium, falsum testimonium et reliqua peccata mortifera, aut quod nolunt sibi fieri non faciant alteri, et ut credant resurrectionem omnium hominum et diem iudicii, in quo unusquisque secundum sua opera recepturus est.

It has pleased all the bishops and it is agreed that through the individual churches the bishops, walking through their dioceses, should first examine the clerics, how they hold the order of baptism or of the Masses, and whatever offices are performed in the church. And if they indeed find things right, thanks be to God; but if by no means, they ought to teach the ignorant, and to enjoin this by all means, that, as the ancient canons bid, twenty days before baptism the catechumens should resort to the purgation of exorcism, in which twenty days let the catechumens altogether be specifically taught the Symbol, which is I believe in God the Father almighty. After therefore the bishops have examined and taught these things to their clerics, on another day, the people of that church having been convened, let them teach them to flee the errors of idols and diverse crimes, that is, homicide, adultery, perjury, false testimony, and the remaining mortal sins; and that they not do to another what they are unwilling to be done to themselves; and that they believe the resurrection of all human beings and the Day of Judgment, on which each will receive according to his works.

Et sic postea episcopus de ecclesia illa proficiscatur ad aliam.

And thus afterwards let the bishop set out from that church to another.

II. Ut episcopus per dioecesim ambulans duos solidos tantum accipiat, neque tertiam partem de oblationibus quaerat, et ut clerici non cogantur more servili.

2. That the bishop, traveling through the diocese, should receive only two solidi,
nor seek a third part from the oblations, and that clerics not be compelled in a servile manner.

Placuit ut nullus episcoporum, cum per suas dioeceses ambulant, praeter honorem cathedrae suae, id est duos solidos, aliquid aliud per ecclesias tollat, neque tertiam partem ex quacumque oblatione populi in ecclesiis parochialibus requirat; sed illa tertia pars pro luminariis ecclesiae vel recuperatione servetur, et singulis annis episcopo inde ratio fiat. Nam si tertiam partem illam episcopus tollat, lumen et sacra tecta abstulit ecclesiae. Similiter et ut parochiales clerici servili more in aliquibus operibus episcopi non cogantur, quia scriptum est: Neque vi dominantes in clero.

It has been decreed that none of the bishops, when they go through their own dioceses, beyond the honor of his cathedra, that is, two solidi, should exact anything else through the churches, nor require a third part from any oblation of the people in the parochial churches; but that that third part be kept for the lights of the church or for restoration, and each year an account from it be rendered to the bishop. For if the bishop remove that third part, he has taken away the light and the sacred roofs of the church. Likewise, that the parochial clerics not be compelled in a servile manner in certain works of the bishop, because it is written: Neither by force lording it over the clergy.

III. Ut episcopus in ordinatione clericorum commodum nullum accipiat.

3. That the bishop receive no emolument in the ordination of clerics.

Placuit ut de ordinationibus clericorum episcopi munera nulla suscipiant, sed sicut scriptum est, quod gratis donante Deo accipiunt gratis dent, et non aliquo pretio gratia Dei et impositio manuum venundetur, quia antiqua definitio patrum ita de ecclesiasticis ordinationibus statuit, dicens: Anathema danti et accipienti. Propterea quia aliquanti multis scleribus obruti sancto altario indigne ministrantes non hoc testimonio bonorum actuum sed profusione munerum obtinent, oportet ergo non per gratiam munerum sed per diligentem prius discussionem, deinde per multorum testimonium, clericos ordinare.

It has been decided that, concerning the ordinations of clerics, bishops are to receive no gifts, but, as it is written, what they receive gratis with God giving gratis, let them give gratis, and let not the grace of God and the imposition of hands be sold for any price, because the ancient definition of the fathers thus established concerning ecclesiastical ordinations, saying: Anathema to the giver and the receiver. For this reason, because certain persons, weighed down by many crimes, ministering unworthily at the holy altar, obtain this not by the testimony of good deeds but by the profusion of gifts, it is necessary, therefore, not by the favor of gifts but first through diligent examination, then through the testimony of many, to ordain clerics.

IV. Ut pro chrisma episcopus nihil accipiat.

4. That the bishop accept nothing for the chrism.

Placuit ut modicum balsami, quod benedictum pro baptismi sacramento per ecclesias datur, quia singuli tremisses pro ipso exigi solent, nihil ulterius exigatur, ne forte quod pro salute animarum per invocationem Sancti Spiritus consecratur, sicut Simon magus donum Dei pecunia emere, ita nos venundare damnabiliter videamur.

It has been decided that a small amount of balsam, which, blessed for the sacrament of baptism, is given through the churches, because a single tremissis is accustomed to be exacted for it, nothing further be exacted, lest perhaps that which is consecrated for the salvation of souls through the invocation of the Holy Spirit, as Simon Magus sought to buy the gift of God with money, so we may seem to sell damnably.

V. Ut pro consecratione basilicae episcopus nihil exigat.

5. That for the consecration of a basilica the bishop exact nothing.

Placuit ut quotiens ab aliquo fidelium ad consecrandas ecclesias episcopi invitantur, non quasi ex debito munus aliquod a fundatore requirant, sed si ipsi quidem aliquid ex suo voto obtulerint, non respuatur; si vero aut paupertas illum aut necessitas retinet, nihil exigatur ab illo. Hoc tantum unusquisque episcoporum meminerit, ut non prius dedicet ecclesiam aut basilicam, nisi antea dotem basilicae et obsequium ipsius per donationem chartulae confirmatum accipiat. Nam non levis est ista temeritas, si sine luminariis vel sine sustentatione eorum qui ibidem servituri sunt, tamquam domus privata, ita consecretur ecclesia.

It has been decreed that whenever bishops are invited by any of the faithful to consecrate churches, they are not to require, as if by debt, some gift from the founder; but if they themselves have offered something of their own vow, let it not be refused; if, however, either poverty or necessity holds him, let nothing be exacted from him. This only let each of the bishops remember: that he is not to dedicate a church or a basilica before he first receives the endowment of the basilica and its service (upkeep), confirmed by a charter of donation. For this rashness is not slight, if, without lights or without the sustenance of those who are to serve there, the church is consecrated as though a private house.

VI. Ut qui oratorium pro quaestu suo in terra propria fecerit non consecretur.

6. That an oratory which someone has made for his own profit on his own land is not to be consecrated.

Placuit ut si quis basilicam non pro devotione fidei sed pro quaestu cupiditatis aedificat, ut quidquid ibidem oblatione populi colligitur medium cum clericis dividat, eo quod basilicam in terra sua ipse condiderit, quod in aliquibus locis usque modo dicitur fieri. Hoc ergo de cetero observari debet, ut nullus episcoporum tam abominabili voto consentiat, ut basilicam quae non pro sanctorum patrocinio, sed magis sub tributaria condicione est tributa, audeat consecrare.

It has pleased that if anyone builds a basilica not for the devotion of faith but for the gain of cupidity, so that whatever is gathered there by the oblation of the people he divides equally with the clerics, on the ground that he himself founded the basilica on his own land—which in some places is said even now to be done—this therefore must be observed henceforth: that none of the bishops consent to so abominable a vow, as to dare to consecrate a basilica which is not for the patronage of the saints, but rather is assigned under a tributary condition.

VII. Ut de baptizatis nullus accipiat praemium.

7. That from the baptized no one should receive a fee.

Placuit ut unusquisque episcopus per ecclesias suas hoc praecipiat, ut hi qui infantes suos ad baptismum offerunt, si quid voluntarie pro suo offerunt voto, suscipiatur ab eis. Si vero per necessitatem paupertatis aliquid non habent quod offerant, nullum illis pignus violenter tollatur a clericis. Nam multi pauperes hoc timentes filios suos a baptismo retrahunt, qui si forte dum differunt sine gratia baptismi de hac vita recesserint, necesse est ut ab illis eorum perditio requiratur, quorum exspolia pertimescentes a baptismi se gratia retraxerunt.

It has been decreed that each bishop through his churches should prescribe this,
that those who offer their infants to baptism, if they voluntarily offer anything for their own
vow, let it be received from them. But if, by the necessity of poverty,
they have nothing which they can offer, let no pledge be violently taken from them
by the clerics. For many poor people, fearing this, hold back their sons from baptism,
who, if perchance while they delay they should depart from this life without the grace of baptism,
it is necessary that from them their loss be required, who, dreading the spoliations of whom,
withdrew themselves from the grace of baptism.

VIII. Ut qui clericum accusaverit et id non probaverit excommunicetur.

8. That whoever accuses a cleric and does not prove it be excommunicated.

Placuit ut si quis aliquem clericorum in accusatione fornicationis impetit, secundum praeceptum Pauli apostoli duo vel tria testimonia requirantur ab illo. Quod si non potuerit datis testimoniis adprobare quae dixit, excommunicationem accusati accusator excipiat.

It has been decreed that, if anyone brings an accusation of fornication against any of the clerics, according to the precept of the Apostle Paul two or three testimonies be required from him. But if he cannot, with testimonies given, prove what he has said, let the accuser receive the excommunication of the accused.

IX. Ut per singulos annos a metropolitano episcopo Pascha pronuntietur.

9. That each year the Pascha be proclaimed by the metropolitan bishop.

Placuit ut postquam omnia in concilio sacerdotum fuerint ordinata illud omnimodis observetur, ut superventurum ipsius anni Pascha, quoto Kalendarum die vel quota luna debet suscipi, a metropolitano episcopo nuntietur; quod ceteri episcopi vel reliquus clerus breviculo subnotantes unusquisque in sua ecclesia, adveniente Natalis Domini die, adstanti populo post lectionem evangelicam nuntiet, ut introitum Quadragesimae nullus ignoret, in cuius principium convenientes in unum vicinae ecclesiae per triduum cum psalmis per sanctorum basilicas ambulantes celebrent letanias. Tertio autem die, celebratis hora nona sive decima missis, dimisso populo praecipiant Quadragesimae servare ieiunia, et mediante Quadragesima ex diebus viginti baptizandos infantes ad exorcismi purgationem offerre.

It has been decreed that, after all things have been arranged in the council of priests, this be observed in every way: that the oncoming Pascha of that year—on which day of the Kalends or on which moon it ought to be observed—be announced by the metropolitan bishop; which the other bishops or the remaining clergy, noting in a brief note, each one in his own church, when the day of the Nativity of the Lord arrives, shall announce to the people standing by after the Gospel reading, so that no one may be ignorant of the entry of Quadragesima (Lent); at the beginning of which, the neighboring churches, coming together into one, for three days with psalms, walking through the basilicas of the saints, shall celebrate litanies. But on the third day, the Masses having been celebrated at the ninth or tenth hour, with the people dismissed, let them enjoin the fasts of Quadragesima to be kept; and at mid-Quadragesima, on the twentieth day, let them present the infants to be baptized for the purgation of exorcism.

X. Ut presbyter post cibum non teneat missam pro mortuis.

10. That the presbyter not hold Mass for the dead after food.

Placuit ut quia per stultitiam praesumpti nuper erroris aut certe ex veteris Priscillianae adhuc haeresis foetore corruptos cognovimus quosdam presbyteros in huius praesumptionis audacia detineri, ut in missa mortuorum etiam post acceptum merum oblationem ausi sint consecrare: ideoque hoc praefixae evidentis sententiae admonitione servetur, ut si quis presbyter post hoc edictum nostrum amplius in hac vesania fuerit reprehensus, id est ut nec ieiunus, sed quocumque iam cibo praesumpto, oblationem consecraverit in altare, continuo ab officio suo privatus a proprio deponatur episcopo.

It has been decreed that, since through the stupidity of a newly presumed error or certainly from the stench of the old Priscillianist heresy still, we have come to know certain presbyters to be held in the audacity of this presumption, so that in the Mass of the dead even after pure wine has been received they have dared to consecrate the oblation: therefore let this be observed by the admonition of the prefixed manifest sentence, that if any presbyter after this our edict shall further be reproved in this madness, that is, that, not fasting, but with whatever food already taken, he shall have consecrated the oblation on the altar, let him immediately, deprived of his office, be deposed by his own bishop.

[4] His ita gestis placuit omnibus pro confirmanda horum observantia propria unumquemque manu subscribere, eo placitorum facto, ut si quis eorum capitulorum terminum transgressus ad inordinatas consuedtudines reverti voluerit, totius concilii increpatione correptus severissimam sibi de sui ordinis inclinatione noverit imminere sententiam.

[4] These things thus having been done, it pleased all, for the confirming of the observance of these, that each should subscribe with his own hand, and with this among the things agreed having been enacted, that if anyone, having transgressed the terminus of those chapters, should wish to revert to inordinate customs, corrected by the rebuke of the whole council, let him know that the most severe sentence is impending upon the degradation of his own order.

Martinus Bracarensis metropolitanae ecclesiae episcopus his gestis subscripsi.
Remisol Besensis ecclesiae episcopus his gestis subscripsi.
Lucetius Conimbrensis ecclesiae episcopus his gestis subscripsi.

Martin, bishop of the metropolitan church of Braga, I have subscribed to these acts.
Remisol, bishop of the Besensis church, I have subscribed to these acts.
Lucetius, bishop of the church of Coimbra, I have subscribed to these acts.

Adoric Egestanae ecclesiae episcopus his gestis subscripsi.
Sardinarius Lamicensis ecclesiae episcopus his gestis subscripsi.
Viator Magnetensis ecclesiae episcopus his gestis subscripsi.

Adoric, bishop of the Egestan church, I have subscribed to these acts.
Sardinarius, bishop of the Lamican church, I have subscribed to these acts.
Viator, bishop of the Magnetensian church, I have subscribed to these acts.

Item ex synodo Lucensi.

Likewise from the synod of Lucca.

Nitigisius Lucensis metropolitanae ecclesiae episcopus his gestis subscripsi.
Andreas Iriensis ecclesiae episcopus his gestis subscripsi.
Wittimer Auriensis ecclesiae episcopus his gestis subscripsi.

Nitigisius, bishop of the metropolitan church of Lucca, I have subscribed to these acts.
Andrew, bishop of the church of Iria, I have subscribed to these acts.
Wittimer, bishop of the church of Auria, I have subscribed to these acts.

Anila Tudensis ecclesiae episcopus his gestis subscripsi.
Polemius Asturicensis ecclesiae episcopus his gestis subscripsi.
Mailoc Britonensis ecclesiae episcopus his gestis subscripsi.

Anila, bishop of the church of Tui, I have subscribed to these acts.
Polemius, bishop of the church of Astorga, I have subscribed to these acts.
Mailoc, bishop of the church of Britonia, I have subscribed to these acts.