Letter #1601
[Ioannes DANTISCUS] to [Johan WEZE]Friedeck (Wąbrzeźno), 1537, shortly before March [16]
English register: Dantiscus is replying to Weze’s August 2 letter from Oradea. He apologizes for the delay, his excuse being the huge amount of public tasks he had during the Diet in Cracow. Dantiscus is happy at the news received from Łaski in Cracow about Weze’s good fortune and health. He deeply sympathizes with Weze for being ignored by the emperor during the distribution of benefices. He is worried about the Danish king’s imprisoning of the bishops. He also fears that the complicated political situation and hostile people could make it impossible to convene the General Council. He hopes God will not let the king of France strike up alliances with the infidels against the Christians with impunity. Because navigation has not started yet, Dantiscus asks Weze to mediate in sending to Brabant the enclosed letter to Cornelis De Schepper (letter No. 12). Dantiscus informs Weze that he has been appointed coadjutor of the Warmia bishop (Maurycy Ferber). He asks to be informed whether the epitaph for Alfonso Valdes that he sent has been placed on his tomb in Vienna.
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Text & apparatus & commentaryPlain textText & commentaryText & apparatus
Reverendissime Domine et Domine Frater et Amice carissime, plurimumque honorande. Salutem atque omnis felicitatis Dominationi Vestrae Reverendissimae precor continuum accessum.
Cui quibus me verbis aut modis excusem, quod copiosis et humanissimis cf.
Ex
[1 ] At the 1536/37 Diet Hieronim Łaski was an envoy of king of Rome Ferdinand Habsburg, so he doubtless had fresh news from Weze who was in Hungary
[2 ] In October 1536 king of Denmark Christian III imprisoned the Danish and Norwegian bishops (cf.
cf. MAŁŁEK 1969 Przyczynek p.130-131 ⌊Małłek,1969, p.130-131cf. MAŁŁEK 1969 Przyczynek p.130-131 ⌋); Dantiscus was asked to plead for the imprisoned bishops with the Polish king by bishops Ioannes Magnus, Hans Brask and Magnus Haraldsson, who had been exiled from Sweden and were staying in Gdańsk (cf. cf.
[3 ] The General Council (of
[4 ] French kings traditionally used the title “arch-Christian” (Christianissimus). This title was part of the formula pronounced during the monarch’s anointment, after which he became the Lord’s anointed. Next to the coronation, the anointment was the most important part of a new ruler’s investiture. From about the 9th century in France, it gained a very special meaning because French kings, apart from the usual chrism, were anointed with balm from the Holy Ampulla, which according to tradition had been brought to St. Remigius by a dove so that he could anoint Chlodvig during his baptism. The anointment ceremony involved pronouncing the formula “Blessed are you, hail who comes in the name of the Lord – to accept the holy anointment with the divine oil sent by the Creator to the arch-Christian king of France and no other.” This tradition gave rise to the belief in the special role of French kings in the Church. It formed the foundation for the development of Gallicanism (cf. e.g. Roux, p. 237-239). Here, Dantiscus emphasizes the conflict between Francis I’s alliance with the Turkish sultan against the empire, dictated by the existing political situation, and the idea of uniting Christian Europe to fight against the infidels which was deeply rooted in tradition