The Great Curse of Gavin Dunbar, Archbishop of Glasgow, issued in the Scots language, 1525 A.D. Scots is a sister language to English. Here are the Scots and English versions:
MEDIAEVAL SCOTS
«Gude folks, heir at my Archibischop of Glasgwis letters under his round sele, direct to me or any uther chapellane, makand mensioun, with greit regrait, how hevy he beris the pietous, lamentabill, and dolorous complaint that pass our all realme and commis to his eris, be oppin voce and fame, how our souverane lordis trew liegis, men, wiffis and barnys, bocht and redeimit be the precious blude of our Salviour Jhesu Crist, and levand in his lawis, are saikleslie part murdrist, part slayne, brynt, heryit, spulziet and reft, oppinly on day licht and under silens of the nicht, and thair takis and landis laid waist, and thair self banyst therfra, als wele kirklandis as utheris, be commoun tratouris, ravaris, theiffis, dulleand in the south part of this realme, sic as Tevidale, Esdale, Liddisdale, Ewisdale, Nedisdale, and Annandereaill; quhilis hes bene diverse ways persewit and punist be the temperale swerd and our Soverane Lordis auctorite, and dredis nocht the samyn.
«And thairfoir my said Lord Archbischop of Glasgw hes thocht expedient to strike thame with the terribill swerd of halykirk, quhilk thai may nocht lang endur and resist; and has chargeit me, or any uther chapellane, to denounce, declair and proclame thaim oppinly and generalie cursit, at this market-croce, and all utheris public places.
«Hairfor throw the auctorite of Almichty God, the Fader of hevin, his Son, our Saviour, Jhesu Crist, and of the Halygaist; throw the auctorite of the Blissit Virgin Sanct Mary, Sanct Michael, Sanct Gabriell, and all the angellis; Sanct John the Baptist, and all the haly patriarkis and prophets; Sanct Peter, Sanct Paull, Sanct Andro, and all haly appostillis; Sanct Stephin, Sanct Laurence, and all haly mertheris (martyrs); Sanct Gile, Sanct Martyn, and all haly confessouris; Sanct Anne, Sanct Katherin, and all haly virginis and matronis; and of all the sanctis and haly company of hevin; be the auctorite of our Haly Fader the Paip and his cardinalis, aned of my said Lord Archibischop of Glasgw, be the avise and assistance of my lordis, archibischop, bischopis, abbotis, priouris, and utheris prelatis and minesteris of halykirk.
«I denounce, proclamis, and declaris all and sindry the committaris of the said saikles murthris, slauchteris, brinying, heirchippes, reiffis, thiftis and spulezeis, oppinly apon day licht and under silence of nicht, alswele within temporale landis as kirklandis; togither with thair partakeris, assitaris, supplearis, wittandlie resettaris of thair personis, the gudes reft and stollen be thaim, art or part thereof, and their counsalouris and defendouris, of thair evil dedis generalie CURSIT, waryit , aggregeite, and reaggregeite, with the GREIT CURSING.
«I curse their heid and all the haris of thair heid; I curse thair face, thair ene, thair mouth, thair neise, thair tongue, thair teeth, thair crag, thair shoulderis, thair breist, thair hert, thair stomok, thair bak, thair wame, thair armes, thair leggis, thair handis, thair feit, and everilk part of thair body, frae the top of their heid to the soill of thair feet, befoir and behind, within and without.
«I curse thaim gangand, and I curse them rydland; I curse thaim standand, and I curse thaim sittand; I curse thaim etand, I curse thaim drinkand; I curse thaim walkand, I curse thaim sleepand; I curse thaim risand, I curse thaim lyand; I curse thaim at hame, I curse thaim fra hame; I curse thaim within the house, I curse thaim without the house; I curse thair wiffis, thair barnis, and thair servandis participand with thaim in their deides. I way thair cornys, thair catales, thair woll, thair scheip, thair horse, thair swyne, thair geise, thair hennes, and all thair quyk gude. I wary their hallis, thair chalmeris, thair kechingis, thair stanillis, thair barnys, thair biris, thair bernyardis, thair cailyardis thair plewis, thair harrowis, and the gudis and housis that is necessair for their sustentatioun and weilfair.
«ll the malesouns and waresouns that ever gat warldlie creatur sen the begynnyng of the world to this hour mot licht on thaim. The maledictioun of God, that lichtit apon Lucifer and all his fallowis, that strak thaim frae the hie hevin to the deip hell, mot licht apon thaimr. The fire and the swerd that stoppit Adam far the yettis of Paradise, mot stop thaim frae the gloire of Hevin, quhill thai forbere and mak amendis. The malesound that lichtit on cursit Cayein, quhen his slew his bruther just Abell saiklessly, mot licth on thaim for the saikles slauchter that thai commit dailie. The maledictioun that lichtit apon all the warlde, man and beist, and all that ever tuk life, quhen all was drownit be the flude of Noye, except Noye and his ark, mot licht apon thame and drouned thame, man and beist, and mak this realm cummirless of thame for thair wicked synnyes. The thunnour and fireflauchtis (lightning) that set doun as rane apon the cities of Zodoma and Gomora, with all the landis about, and brynt thame for thair vile sunnys, mot rane apon thame, and birne thaim for oppin synnis. Tha malesoun and confusion that lichtit on the Gigantis for thair oppressioun and pride, biggand the tour of Bablloun, mot confound thaim and all thair werkis, for thair opppin reiffs and oppressioun. All the plagis that fell apon Pharao and his pepill of Egipt, thair landis, cornse, and cataill, mot fall apon thaim, thair takkis, rowmys and stedingis, cornys and beistis. The watter of Tweid and utheris watteris quhair thair ride mot droun thaim, as the Reid Say drownit King Pharoao and his pepil of Egipt, sersewing Godis pepill of Israell. The erd mot oppin, riffe and cleiff, and swelly thaim quyk to hell, as it swellyt cursit Dathan and Abiron, that genestude Moeses and the command of God. The wyld fyre that byrnt Thore and his fallowis to the nowmer of twa hundredth and fyty, and utheris 14000 and 7000 at anys, usurpand aganis Moyses and Aaron, servandis of God, not suddanely birne and consume thaim dailie genestand and the commandis of God and halykirk. The malediction that lichtit suddanely upon fair Absalon, rydant contrair his fader, King David, servand of God, throw the wod, quhen the branchis of ane tre fred him of his horse and hangit him be the hair, mot lie apon thaain trew Scottis men, and hang thaim siclike tha all the warld may se. The Maledictioun that lichtit apon Olifernus, lieutenant to Nabogodonooser, makand weair and heirchippis apon trew cristin men, the maledictioun that lichtit apon Judas, Pylot, Herod and the Jowis that chucifyit Our Lord, and all the plagis and trublis that lichtit on the citte of Jherusalme thairfor, and upon Simon Magus for his symony, bludy Nero, cusit Ditius, Makcensisu, Olibruis, Julianus Apostita and the laiff (rest) of the cruell tirrannis that slew and murthirit Crit's haly servandis, mot licth apon thame for thair cruel tiranny and murthirdome of cristin pepill.
«And all the vengeance that evir was takin sen the warlde began for oppin synnys, and all the plagis and pestilence that ever fell on man or beist, mot fall on thaim for thair oppin reiff, saiklesse slauchter and schedding of innocent blude. I disserver and pairtis thaim fra the kirk of God, and deliveris thaim quyk to the devill of hell, as the Apostill Sanct Paull deliverit Corinthion. I interdite the places thay cum in fra divine service, minitracioun of the sacramentis of halykirk, except the sacrament of baptissing allenerlie (only); and forbiddis all kirkmen to schriffe or absolbe thim of theire synnys, quhill they be firs abolyeit of this cursing.
«I forbid all cristin man or woman till have ony company with thaime, etand, drynkand, spekand, prayand, lyand, gangand, standand, or in any uther deid doand, under the paine of deidly syn. I discharge all bandis, actis, contractis, athis and obligatiounis made to them by ony persounis, outher of lawte, kyndenes or manrent, salang as thai susteined this cursing, sub that na man be bundin to thaim, and that this be bundin till all men. I tak fra thame and cryis douned all the gude dedis that ever thai did or sall do, quhill thai rise froae this cursing. I declare thaim partles of all matynys, messis, evinsangis, dirigeis or utheris prayeris, on buke or beid; of all pilgrimagis and almouse deids done or to be done in halykirk or be cristin pepill, enduring this cursing.
«And, finally, I condemn thaim perpetualie to the deip pit of hell, the remain with Lucifer and all his fallowis, and thair bodeis to the gallows of the Burrow Mure, first to be hangit, syne revin and ruggit with doggis, swyne, and utheris wyld beists, abhominable to all the warld. And their candillis gangis frae your sicht, ast mot their saulis gang fra the visage of God, and thair gude faim fra the warld, quhill thai forbeir thair oppin synnys foirsaidis and ryse frae this terribill cursing, and mak satisfaction and pennance.»
MODERN WASP ENGLISH
«Good folks, hear my Archbishop of Glasgow's letter under his round seal, directed to me or any other chaplain, makes mention and says how, with great regret, how heavy he bears the piteous, lamentable and sorrowful complaint which has passed throughout Scotland and come to his ears, you of open voice and good repute, how our Sovereign Lord's true subjects, men, women and children all bought and redeemed by the precious blood of our Savior Jesus Christ, and living by His laws, pointlessly murdered, slain, burnt, hurt, despoiled and robbed, openly by daylight and under silence of the night, and their belongings and lands laid waste, and their selves driven there from, on church lands as well as temporal lands, by common traitors, reavers, and thieves dwelling in the south part of this realm, such as Teviotdale, Eskdale, Liddsdale, Ewisdale, Nithsdale, and Annanderdale; who have been in diverse ways pursued and punished by the temporal sword and our Sovereign Lord's authority, and dread not the same.
«And therefore my said Lord Archbishop of Glasgow has thought it expedient to strike home with the terrible sword of the Holy Church, so that you may not need any longer endure and resist; and has charged me, or any other chaplain, to denounce, declare and proclaim them openly and generally cursed, at this market cross and all other public places. Therefore, through power and authority of Almighty God, the Father of Heaven, his Son, our Savior Jesus Christ and of the Holy Ghost; through the power and authority of the Blessed Virgin Mary, Saints Michael, Gabriel and all the angels; Saint John the Baptist, and all the holy patriarchs and prophets; Saints Peter, Paul, Andrew and all the holy apostles; Saint Lawrence and all the holy martyrs; Saints Giles, Martin and all holy confessors; Saints Anne, Catharine and all the holy virgins and matrons; and all the saints and holy company of heaven; by the power and authority of our Holy Father, the Pope, and his Cardinals, and of my said Lord Archbishop of Glasgow, and the advice and assistance of my Lords, Archbishops, bishops, abbots, priors and other prelates and ministries of the Holy Church.
«I denounce, proclaim and declare to all and sundry, that the committing of the said pointless murders and slaughtering of innocents, burnings, cattle rustling, plundering, thefts and despoiling; both openly in the daylight and under silence of night, on temporal lands and on Church lands; together with their partakers, assistants, suppliers, knowing receivers of their persons, the goods burnt and stolen by them, or any part thereof, and the counsellors and defenders of their evil deeds are generally cursed, loathed, detested, denounced and collectively cursed with this great cursing.
«I curse their heads and all the hairs of their heads, I curse their faces, their eyes, their mouths, their noses, their tongues, their teeth, their chins, their shoulders, their breasts, their hearts, their stomachs, their backs, their sexual organs, their arms, their legs, their hands, their feet and every like part of their body, from the top of their heads to the soles of their feet, before and behind, within and without.
«I curse them going and curse them riding; I curse them standing and I curse them seated; I curse them eating, I curse them drinking; I curse them walking, I curse them sleeping; I curse them risen, I curse them lying down; I curse them at home, I curse them out of the home; I curse their wives and I curse their children, and their servants and all who participate with them in their deeds.
«I come against their friends, their cattle, their wool, their sheep, their swine, their geese, their hens, all their livestock. I come against their halls, their bedrooms, their kitchens, their standings, their barns, their cowsheds, their barnyards, their cabbage patches, their ploughs, their harrows and the goods and houses which are necessary for their sustenance and their welfare.
«All the malisons and curses which ever got a worldly creature since the beginning of the world to this hour, must land upon them. The wrath of God which landed upon Lucifer and all his fellow demons, that struck them from the high heavens to deep hell, may it alight upon them. The fire and the sword which stopped Adam from the gates of Paradise may they stop them from the glory of Heaven, until they forebear and make amends.
«The malisons that alighted upon and cursed Cain when he slew his brother Abel with guilt, may alight on those who are guilty of slaughter which they commit daily.
«The maledictions which alighted upon all the world, upon man and beast and upon all that ever took life, when all was drowned in the flood of Noe, except for Noe and his ark, must alight upon them and drown them, both man and beast, making this realm cumberless (unencumbered) by them and their wicked sins.
«The thunder and fire balls which rained down on the cities of Sodom and Gomorha and all the lands around them, and burnt them, for their vile lifestyles, must rain upon them and burn them for their open sin.
«The malisons and confusion which alighted upon the giants for their oppression and pride, building the tower of Babylon must confound them and all their works, for their open plunder and oppression.
«All the plagues which fell upon Pharao and his people of Egypt, their lands, crops and animals must fall upon them, their farmlands, homes, steadings and milk-sheds.
«The waters of the River Tweed and other river waters through which they ride through must drown them, as the Red Sea drowned Pharao's people from Egypt while rescuing God's people of Israel. The earth must tear and split open and swallow them alive into hell as it swallowed cursed Dathan and Abiram who gainsaid Moses and the command of God.
«The wildfire which burnt Core and his followers to the number of 250, and another 14,000 and 7,000 at once, usurpers against Moses and Aaron, the servants of God, not suddenly and without warning, burn and consume them, but daily, for gainsaying the commands of God and the Holy Church.
«The malisons and confusion, that befell suddenly upon fair Absalom, when riding through the wood to confront his father, King David, servant of God, the branches of one tree lifted him from his horse and hanged the heir, just as it lies upon true Scottish men to hang them in the same manner, for all the world to see.
«The malediction, the curse which landed upon Holofernes, Nebuchadnezzar's lieutenant, for warring and persecuting true Christian men; the malediction which alighted upon Judas, Pilate, Herod and the Jews who crucified Our Lord, and all the plagues and tribulations which alighted on Jerusalem thereafter, and upon Simon Magus for his simony, bloody Nero, the cursed (Emperors) Decius, Maxentius, Olybrius, Julian the Apostate, and the rest of the cruel tyrants who slew and murdered Christ's holy servants, must alight upon them for their cruel tyranny and martyrdom of Christian people.
«And all the vengeance that ever has been taken since the beginning of the world for open sins and all the plagues and pestilence that ever befell man or beast must fall on them for their open plundering and theft, senseless slaughter, shedding of innocent blood.
«I dissever, and part them from the Church of God, and deliver them vigorously to the devil of hell, as the Apostle St Paul delivered the Corinthian (1 Corinthians 5).
«I interdict the places they come in for divine service, ministrations of the Sacraments of the Holy Church, except the sacrament of Baptism only, and forbid all Churchmen to shrive or to absolve them of their sins, until they first be absolved of this cursing.
«I forbid all Christian men and women to have any company with them; to eat, drink, speak, pray, lie with, walk with, stand with or in any other thing or way do with them, on pain of deadly sin.
«I discharge all bonds, acts, contracts, oaths and obligations made to them by any persons, other of law, kindness, Christian obligation so long as they sustain this cursing, allowing that no man be bound to them, and that this be binding to all men.
«I take from them and cry down all the good deeds that they did or shall do, until they rise from this cursing.
«I declare them parted from all Matins, Masses, even songs, dirges or other prayers, on the Book (Bible) or the Beads (Rosary), for all pilgrimages and almsgiving done or to be done in the Holy Church or to the Christian people, enduring this cursing.
«And, finally, I condemn them perpetually to the deep pit of hell, to remain with Lucifer and all his fellows, and their bodies to the gallows of Burrow moor, first to be hanged, then rent and torn with dogs and swine and other wild beasts, an abomination to all the world. And their candles go from your sight, just as their souls go from the vision of God and their good fame from the world, until they forbear their open sins, aforesaid, and rise from this terrible cursing, and make satisfaction and penance.»
THE "GREAT CURSE" of Archbishop Gavin Dunbar of Glasgow is not an "eternal" or "perpetual" curse, it does not, from its words, extend to future generations of descendents of the Cursed; it extended only to the Reavers and their immediate descendents.
IT is also not an unconditional Curse, for, in accordance with Christianity, it kept the way open for all those cursed, to repent and do penance, to be absolved from this curse.
Archbishop Dunbar's Curse was not a malevolent curse, nor was it an innovation both before and after Jesus Christ's earthly mission, before or after Archbishop Dunbar's own times.
The "Carlisle Millenial Project," by contemptuously celebrating their "Reaver" ancestors and their crimes, and by cocking a snook at Archbishop Dunbar and his Great Curse, consciously made themselves deliberately partners of the Cursed and Damned Reavers, has invited the power of Satan upon themselves, and all ills that thereafter came down upon them, came by their own invitation.
Heretics who seek to "release themselves" from Archbishop Dunbar's Great Curse, are deluded: The Great Curse wasn't directed at them; they do not possess authority from God and Jesus Christ to "release themselves," moreover, they by being Heretics and black guards against Jesus Christ and His Church, against His Holy Faith, make themselves subject to a far Graver Great Curse, not by mere mortal men, by God Himself, from which there is no escape, except by repentance, abjuration, and by returning to the One true Catholic Church, outside of which there is no salvation (See Mt. xviii, 15-17 at https://drbo.org/chapter/47018.htm, and Titus iii, 10-11, at https://drbo.org/chapter/63003.htm).
The "Carlisle Council" and others have indulged in vain superstitions. Also, those Neo-Pagans and Witches and Wizards, Magicians, and others who have slandered and calumniated and blasphemed Archbishop Dunbar, have thereby put themselves under God's Curses, far more potent than curses by clerics and prelates.
Archbishop Dunbar cited St Paul the Apostle cursing the incestuous Corinthian (1 Corinthians 5, at https://drbo.org/chapter/53005.htm). Protestants, who are Heretics, and who violently pretend to be "Bible Christians," even as they violently contemn the Holy Bible, pretend that "No Christian may judge."
That "Judge Not" is based on Matthew vii, Matthew chapter 7.
We all make judgments of Discernment, that has an impact on our lives and on the lives of those we accept and those we reject.
We decide what is good and what is bad, who we shall consort with and whom we shall not consort with, how we shall worship and how we shall not worship.
If I give you a cup of drink, and say, I have mixed poison in it, but drink it anyway, for who are you, or I, to judge whether it be poisoned, or not?, would you drink it? Would you refuse to judge the possibility, the probability, that I speak, not in jest, but in truth, and that drinking it will kill you?
We choose who to marry and who not to marry, in doing so, we exercise judgment.
We choose which school, academy and university we will seek admission from, or to, in doing so, we exercise judgment.
We choose what jobs we will seek, , in doing so, we exercise judgment.
We choose to accept certain people as our friends, some as acquaintances, some as very close, bosom buddies. We equally choose not to accept the friendship of some, not to associate with some, not to consort with them. In doing so, we exercise judgment.
We choose what food to eat and what not to eat, in doing so, we exercise judgment.
Those who choose to vote, choose to exercise a judgment as to who will be the best or, at least, not the worst bet, for public office; in doing so, we exercise judgment.
Let us examine the Context of Mathew vii: "Judge not, that you may not be judged, For with what judgment you judge, you shall be judged: and with what measure you measure out, it shall be measured to you again. And why do you see the mote (or speck) that is in your brother's eye, and do not see the beam that is in your own eye? Or how do you say to your brother: Let me cast the mote out of your eye; and behold a beam is in your own eye? You hypocrite! cast out first the beam in your own eye, and then you shall the better see to cast out the mote out of your brother's eye! Give not that which is holy to dogs; neither cast you your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you to pieces. Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. For every one that asks, receives: and he that seeks, finds: and to him that knocks, it shall be opened. Or what man is there among you, of whom if his son shall ask bread, will he give him a stone? Or if he shall ask him a fish, will he give him a snake? If you then being evil, know how to give good gifts to your children: how much more will your Father who is in Heaven, give good things to them that ask Him? All things therefore whatsoever you would that men should do to you, do you also to them. For this is the Law and the Prophets." (Matthew vii, http://drbo.org/chapter/47007.htm).
Is that an absolute "Judge Not"? <br><br>
How can we "judge" as to what is a "beam" and what instead is a "mote" or a "speck," if we are absolutely to "Judge Not"?
How can we judge that what we are giving to dogs, or casting before swine, is "Holy," or "Pearls," and not to be given or cast before, if we are absolutely to "Judge Not"?
How are we to discern and to judge, if we are absolutely to "Judge Not"?
The Gospel of John puts this differently: "Judge not according to the appearance, but judge just judgment." (John vii, 24 http://drbo.org/chapter/50007.htm).
So that is then not an absolute "Judge Not."
"For the Lord loves judgment, and will not forsake His saints: they shall be preserved for ever. The unjust shall be punished, and the seed of the wicked shall perish." Psalm 37:28
"The Lord enlightens the blind. The Lord lifts up them that are cast down: the Lord loves the just." Psalm 146:8
"Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? Know you not that we shall judge angels? How much more the things of this world?" 1 Corinthians vi, 2-6.
"You shall do My judgments, and shall observe My precepts, and shall walk in them. I am the Lord your God. Keep My laws and My judgments, which if a man do, he shall live in them. I am the Lord." Leviticus xviii, 4-5
"You shall not do that which is unjust, nor judge unjustly. Respect not the person of the poor, nor honour the countenance of the mighty. But judge your neighbour according to justice." Leviticus xix, 15.
Did Jesus Christ actually say in an absolute sense, "Do not judge"? When examined carefully, it is obvious that that is the pretence of Hypocrites. Yes, that is right: I judge that that pretence, a pretension that Jesus Christ absolutely forbade us from making judgements, as Hypocrisy and as the last refuge of Hypocrites!
For more information on "Do Not Judge," see http://repairmychurch.blogspot.com/2022/10/judge-not.html
Lucio
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