Cassiodorus: VARIARUM LIBRI XII

[1] Adeo vobis, clementissime principum, distulimus hactenus indicare filii nostri gloriosae recordationis occasum, ne amantis laederemus animum per tristia nuntiorum: sed nunc iuvante deo, qui consuevit casus asperos in prospera commutare, illa magis elegimus in vestram deferre notitiam, de quibus nobiscum possitis participata exultatione gaudere: iuvat enim divina munera diligentibus confiteri.

[1] So we have thus far deferred to indicate to you, most clement of princes, the death of our son of glorious remembrance, lest we wound a loving spirit by the sadness of tidings: but now, with God aiding, who is accustomed to transmute harsh misfortunes into prosperities, we have rather chosen to bring to your notice those things about which you can rejoice with us with shared exultation: for it is a joy to acknowledge divine gifts to the devoted.

[2] Perduximus ad sceptra virum fraterna nobis proximitate coniunctum, qui regiam dignitatem communi nobiscum consilii robore sustineret, ut et ille avorum suorum purpureo decore fulgeret et animos nostros solacium prudentis erigeret. iungite nunc vota felicia, ut, sicut nos in imperio pietatis vestrae omnia fieri prospera desideranter expetimus, ita nobis favere vestram benivolentiam comprobemus. peracto itaque nuntio, quod vobis pro ingenita clementia credimus esse votivum, addimus etiam gratissimae legationis officium, ut pacem, quam mente semper geritis et iam mihi specialiter retinetis esse collatam, adiectione quoque meorum proteletis.

[2] We have led to the scepters a man joined to us by fraternal proximity, who might sustain the royal dignity with us by the common strength of counsel, so that he too might shine with the purple decor of his ancestors and might raise our spirits by the solace of a prudent man. Now join happy vows, that, just as we earnestly seek that under the empire of your piety all things be brought to prosperity, so we may prove that your benevolence favors us. The message therefore being completed, which we believe, by your inborn clemency, to be votive for you, we add also the office of a most gratifying legation, that the peace which you always bear in mind and now maintain to have been specially conferred upon me, you will also protract by the addition of my own.

nam licet concordia principum semper deceat, vestra tamen absolute me nobilitat, quando ille redditur amplius excelsus, qui vestrae gloriae fuerit unanimitate coniunctus.

for although the concord of princes is always becoming, yet yours absolutely ennobles me, since he is rendered more exalted who has been conjoined to your glory by unanimity.

[3] Sed quoniam epistularum brevitate universa sufficienter nequeunt expediri, salutantes reverentia competenti quaedam legatis nostris verbo vobis insinuanda commisimus, quae consuetudine vestrae serenitatis libenter accipite, ut ab omnibus evidenter possit agnosci quod iuste nobis probamus de vestra mansuetudine polliceri. convenit enim de vobis indubitanter praesumi, quando et nos pro desiderio vestro in his quos commendastis talia facimus, qualia vos sperasse cognovimus.

[3] But since by the brevity of letters everything cannot be sufficiently set forth, greeting with suitable reverence, we have entrusted certain matters to be intimated to you by word through our legates; receive them gladly, in keeping with the custom of your serenity, so that it may be plainly recognized by all what we rightly approve that we may promise ourselves from your mildness. For it is fitting that this be unhesitatingly presumed of you, since we also, according to your desire, in the case of those whom you have commended, do such things as we have known you to have hoped.

II. IUSTINIANO IMPERATORI THEODAHADUS REX.

2. THEODAHAD THE KING TO JUSTINIAN THE EMPEROR.

[1] Novis regibus mos est per diversas gentes provectus sui gaudia nuntiare, ut adquirant affectum principis externi de ipsa communione regnandi. quod facienti mihi, piissime imperator, multo melius divina tribuerunt, quando vestram gratiam securus expeto, quam praecellentissimam domnam sororem meam vobiscum, pepigisse cognosco.

[1] It is the custom for new kings to announce through diverse nations the joys of their advancement, that they may acquire the affection of a foreign prince from the very communion of reigning. Which, as I do this, most pious Emperor, the divine have granted far better, since I securely seek your grace, which I know my most preeminent Lady, my sister, has covenanted with you.

[2] Ab eius enim iudicio me nullatenus deviare certissimum est, quae tanta sapientiae luce resplendet, ut et propria regna mirabili dispositione componat et promissam cunctis gratiam robusta firmitate custodiat. ideo enim me curarum suarum fecit esse socium, quatenus et ego illos desiderem habere reverendos, quos sibi ipsa fecit esse pacificos, prudentiae suae more diiudicans, ut talium amicitias eligeret, qui in toto orbe simile nil haberent.

[2] For it is most certain that I in no way deviate from her judgment, who resplends with so great a light of wisdom that she both composes her own realms with a marvelous disposition and guards with robust firmness the grace promised to all. For this reason indeed she has made me a partner of her cares, to the end that I also may desire to hold as reverend those whom she herself has made pacific toward herself, adjudging after the manner of her prudence, so that she might choose the friendships of such as would have no equal in the whole orb.

[3] Neque enim nova est ista dilectio: nam si decessorum vestrorum facta recolatis, agnoscitis quandam esse consuetudinis legem cum illo imperio amicitiam Hamalos semper habuisse. quae tantum certior quantum vetustior, quia facile mutari non potest quod per longa saecula custoditur. suscipite itaque affectiosis mentibus et nostra primordia et domnae sororis nostrae, cui singulariter studetis, favete iudicio.

[3] For this affection is not new: for if you recall the deeds of your predecessors, you recognize that by a kind of law of custom the Hamali have always had friendship with that empire. Which is so much the more certain as it is the more ancient, because what is kept through long ages cannot easily be changed. Therefore receive with affectionate minds both our beginnings and those of our lady sister, toward whom you are uniquely devoted, and favor her judgment.

nam si me similiter diligitis, regem quodammodo pariter efficitis.

for if you love me similarly, you in a certain way equally make me a king.

[4] Sed quoniam nos amplius loqui desideria novitatis exposcunt et litterarius sermo narrare plura non patitur, ideo tantis meritis, sicut dignum est, salutationis honore completo, harum portitoribus legatis nostris aliqua pietati vestrae delegavimus intimanda, quia nemo utilius tractat quam qui vestrae mansuetudini committere sua vota deliberat.

[4] But since desires of novelty demand that we speak further, and literary discourse does not allow us to narrate more, therefore, with the honor of salutation, as is worthy, completed to such great merits, we have delegated to the bearers of these, our legates, certain matters to be intimated to your piety, because no one handles things more usefully than he who resolves to commit his vows to your mansuetude.

III. SENATUI URBIS ROMAE AMALASUINTHA REGINA.

3. TO THE SENATE OF THE CITY OF ROME, AMALASUINTHA THE QUEEN.

[1] Post flebilem filii nostri divae recordationis occasum vicit animum piae matris generalitatis affectio, ut non maeroris sui causas, sed vestra potius augmenta cogitaret. quaesivimus regales curas quo solacio fulciremus. sed auctor ille castitatis et misericordiae singularis, qui nobis primaevum subtracturus erat filium, maturi fratris reservavit affectum.

[1] After the tearful demise of our son of divine remembrance, the generosity of a pious mother overcame her heart, so that she considered not the causes of her mourning, but rather your augmentations. We sought, amid royal cares, by what solace we might be upheld. But that Author of chastity and singular mercy, who was about to take from us a son in his early prime, has preserved the affection of a mature brother.

[2] Elegimus deo auspice consortem regni nostri felicissimum Theodahadum, ut quae hactenus rei publicae molem solitaria cogitatione pertulimus, nunc utilitates omnium iunctis consiliis exequamur, quatenus in tractatibus duo, in sententiis unus esse videamur. Astra ipsa caeli mutuo reguntur auxilio et vicario labore participata mundum suis luminibus amministrant. ipsi quoque homini duplices manus, socias aures, oculos geminos divina tribuerunt, ut robustius perageretur officium quod duorum fuerat societate complendum.

[2] We have chosen, with God as auspice, the most felicitous Theodahad as consort of our kingdom, so that the burden of the res publica, which we have hitherto borne by solitary cogitation, we may now carry out the utilities of all by joined counsels, to the end that in negotiations we may appear two, in judgments one. The very stars of heaven are governed by mutual aid and, with vicarious labor shared, administer the world with their lights. ipsi likewise to man the divine have bestowed double hands, partner ears, twin eyes, so that the office which was to be completed by the societas of two might be carried through more robustly.

[3] Exultate, patres conscripti, et factum nostrum supernis commendate virtutibus. nihil reprehensibile desideravimus agere, quae cum alterius consilio cuncta delegimus ordinare. communio siquidem regni mores asserit, quando placabilis esse iuste creditur, qui potestatis suae habere participem comprobatur.

[3] Exult, Conscript Fathers, and commend our deed to the supernal virtues. We have desired to do nothing reprehensible, we who have chosen to order all things with another’s counsel. For the sharing of the kingdom attests to one’s mores, since he is justly believed to be placable who is proved to have a partner in his power.

reseravimus itaque deo iuvante palatia viro nostri generis claritate conspicuo, qui Hamalorum stirpe progenitus regalem habeat in actibus dignitatem: patiens in adversis, moderatus in prosperis et, quod difficillimum potestatis genus est, olim rector sui.

We have therefore, with God aiding, unbarred the palaces to a man conspicuous for the renown of our lineage, who, sprung from the stock of the Amals, has regal dignity in his acts: patient in adversities, moderate in prosperities, and—what is the most difficult genus of power—long a rector of himself.

[4] Accessit his bonis desiderabilis eruditio litterarum, quae naturam laudabilem eximie reddit ornatam. ibi prudens invenit, unde sapientior fiat: ibi bellator reperit, unde animi virtute roboretur: inde princeps accipit, quemadmodum populos sub aequalitate componat: nec aliqua in mundo potest esse fortuna, quam litterarum non augeat gloriosa notitia.

[4] To these goods there was added the desirable erudition of letters, which renders a praiseworthy nature exceptionally adorned. There the prudent finds whence he may become wiser: there the warrior discovers whence he may be fortified by the virtue of his spirit: thence the prince receives how he may compose peoples under equality: nor can there be any fortune in the world which the glorious knowledge of letters does not augment.

[5] Accipite, quid maius generalitatis vota meruerunt. princeps vester etiam ecclesiasticis est litteris eruditus: a quibus semper quicquid est pro homine, commonemur: iudicare recte, bonum sapere, divina venerari, futura cogitare iudicia. necesse est enim, ut sequatur iustitiae vestigium, qui de sua sententia causam se credit esse dicturum.

[5] Receive what greater thing the vows of the generality have deserved. your prince is also instructed in ecclesiastical letters: by which we are always admonished in whatever is for man: to judge rightly, to be wise in the good, to venerate divine things, to think upon future judgments. for it is necessary that he follow the footstep of justice, who believes that he is going to pronounce on a cause from his own sentence.

viderim quae lectio acuat ingenium: divina semper efficere nititur pium.

let me see which lection sharpens ingenuity: the divine always strives to effect piety.

[6] Veniamus ad illam privatae vitae largissimam frugalitatem, quae tantam procurabat donis abundantiam, conviviis copiam, ut considerato eius antiquo studio nihil novi habere videatur in regno. in hospitalitate promptus, in miseratione piissimus: sic cum multa expenderet, census eius caelesti remuneratione crescebat. talem universitas debuit optare, qualem nos probamur elegisse, qui rationabiliter disponens propria non appetat aliena: tollitur enim necessitas principibus excedendi, quotiens assueverint propria moderari.

[6] Let us come to that most generous frugality of private life, which supplied such abundance in gifts, such plenty at banquets, that, his ancient zeal being considered, he seems to have nothing novel in his reign. in hospitality prompt, in compassion most pious: thus, though he expended much, his estate increased by heavenly remuneration. such a one the whole community ought to have desired, such as we are proven to have chosen, who, disposing his own things rationally, does not covet what is another’s: for the necessity for princes to exceed is taken away, whenever they have become accustomed to moderate their own.

[7] Laudata est nimirum sententia, quae rerum praecipit modum, quia nimium non placet etiam quod bonum putatur. gaudete nunc, patres conscripti, et supernae gratiae pro nobis vota persolvite, quando talem mecum constitui principem, qui et de nostra aequitate bona faciat et propria suae pietatis ostendat. hunc enim et maiorum suorum commonet virtus et avunculus efficaciter excitat Theodericus.

[7] Praised indeed is the maxim which prescribes the measure of things, because excess does not please even in what is thought good. rejoice now, Conscript Fathers, and discharge vows to the heavenly grace on our behalf, since I have appointed with me such a prince, who both may make good from our equity and may display the proper things of his own piety. for both the virtue of his ancestors admonishes this man, and his uncle Theoderic effectively arouses him.

IIII. SENATUI URBIS ROMAE THEODAHADUS REX.

4. THEODAHAD THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Divina vobis beneficia, patres conscripti, provenisse feliciter nuntiamus, dominam rerum toto orbe gloriosam consortem me regni sui larga pietate fecisse, ut nec illi deesset fidele solacium et nobis avitum congrue praestaretur imperium. suscipiatur gratissime quod generalitatem constat optasse: reserentur nunc sine metu vota cunctorum: ut unde periculum pertuli, inde me universitas cognoscat ornari. praesumpsistis enim me inconscio susurrare, quod palam non poteratis assumere.

[1] We announce to you, conscript fathers, that divine benefactions have happily come to pass: that the mistress of affairs, glorious through the whole orb, by her lavish pietas has made me a consort of her kingdom, so that for her, too, faithful solace should not be lacking, and for us the ancestral imperium be duly rendered. Let that be most gratefully received which it is agreed the generality has desired: let the vows of all now be unbarred without fear: so that whence I bore peril, thence the whole body may recognize me to be adorned. For you presumed, I being unaware, to whisper what you could not assume openly.

quantum vobis debeam, hinc datur intellegi, ut illud mihi festinaretis divinitus evenire, quod meus animus non audebat appetere.

From this it is given to be understood how much I owe you, that you hastened to have that come to me divinely which my spirit did not dare to desire.

[2] Hoc nobis est potius novum quam vobis incognitum. magna ergo gratia completum debet accipi, quod velociter quam oportebat videbatur aperiri. sed si quid de vobis meremur, cum tamen plurimum apud vos valere nostram gratiam confidamus, domnae et sororis nostrae gloriosas laudes iugiter personate: quae magnitudinem imperii sui nostra voluit participatione roborari, ut tamquam in duobus luminibus unus esset aspectus et concordem sensum nemo crederet segregatum.

[2] This is for us rather new than unknown to you. Therefore, let it be received as brought to completion by great grace, that it appeared to be opened more quickly than was fitting. But if we deserve anything from you, though we are confident that our favor avails very greatly with you, resound unceasingly the glorious praises of our lady and sister: who wished the magnitude of her imperium to be strengthened by our participation, so that, as if in two lights, there might be one aspect, and no one would believe the concordant sense to be segregated.

[3] Sic sunt enim, simul quos et gratia iungit et parentela conciliat. arduum sibi hoc forsitan aestiment impares mores. difficile est illos aliter vivere, qui sibi possunt bonarum cogitationum similitudine convenire.

[3] For such indeed are they, whom both grace joins and parentage conciliates at once. perhaps unequal mores may esteem this arduous for themselves. it is difficult for them to live otherwise, who can convene among themselves by the similitude of good cogitations.

consilium quippe imitari detrectat inprovidus: sapientiam vero ille quaerit in altero, penes quem est scientiae magnitudo.

For indeed the improvident man refuses to imitate counsel; whereas he seeks wisdom in another, in whose possession the magnitude of knowledge resides.

[4] Sed inter diversa munera, quae nobis cum regia maiestate divina tribuerunt, illud amplius permulcet animum nostrum, quod nos sapientissima domina trutina magnae disceptationis elegit: cuius prius ideo iustitiam pertuli, ut prius ad eius provectionis gratiam pervenirem. causas enim, ut scitis, iure communi nos fecit dicere cum privatis. o animi nobilitas singularis!

[4] But among the diverse gifts which the divine have bestowed upon us together with royal majesty, this more pleasantly soothes our spirit: that the most wise lady, the balance-scale of great adjudication, chose us; whose justice I therefore previously bore, in order that I might first attain the favor of her promotion. For she has made us, as you know, to plead causes by common law with private persons. O singular nobility of spirit!

en aequitas mirabilis, quam mundus loquatur. non dubitavit parentem prius iuri publico subdere, quem paulo post voluit ipsis quoque legibus anteferre. exploravit conscientiam, cui erat regni traditura censuram, ut et illa domina cognosceretur esse cunctorum et me probatum perducere dignaretur ad regnum.

Behold wondrous equity, of which the world may speak. She did not hesitate first to subject the parent to public law, whom a little later she wished to prefer even to the laws themselves. She explored the conscience, to whom she was about to entrust the censure of the kingdom, so that that mistress might be recognized as being of all, and that she might deign to conduct me, proven, to the realm.

[5] Quando his muneribus, quando solvamus tantae gratiae quae debemus, ut quae cum parvulo filio imperavit sola, nunc mecum delegerit regnare sociata? in ipsa est enim decus regnorum omnium, in ipsa nostrae originis flos bonorum. quicquid fulgemus, ab eius claritate suscipimus, quando non solum parentibus laudem contulit, sed ipsum quoque genus humanitatis ornavit.

[5] When for these munera, when shall we discharge what we owe to so great a grace, that she who alone ruled with her very little son has now chosen to reign with me as a consort? For in her is the ornament of all kingdoms, in her the flower of the goods of our origin. Whatever we shine with, we receive from her clarity, since she has conferred praise not only upon her parents, but has adorned the very race of humanity.

quis possit sufficienter edicere, quanta pietate, quanto morum pondere decoretur? discerent profecto nova philosophi, si viderent et minora libris suis faterentur condita quam huic cognoscerent attributa.

who could sufficiently declare with how much piety, with how great a weight of morals she is adorned? philosophers would indeed learn new things, if they should see, and would confess that lesser things have been set down in their books than they would recognize as attributed to her.

[6] In tractatibus acuta, sed ad loquendum summa moderatione gravissima. haec est regalis procul dubio virtus celerius necessaria sentire et tardius in verba prorumpere. nescit enim paenitenda loqui, qui proferenda prius suo tradit examini.

[6] In deliberations keen, but in speaking, most grave with the highest moderation. This is, beyond doubt, a royal virtue: to sense the necessary more swiftly and to burst forth into words more slowly. For he does not know how to speak things to be repented of, who first entrusts what is to be brought forth to his own examination.

hinc est quod eius doctrina mirabilis per multiplices linguas magna ubertate diffunditur, cuius ingenium ita paratum reperitur ad subitum, ut non putetur esse terrenum. in libris regum regina austri venisse legitur ad discendam sapientiam Salomonis: hic principes audiant quod sub ammiratione cognoscant. paucis verbis sensus clauditur infinitus et summa facilitate componitur, quod ab aliis nec sub longa deliberatione formatur.

Hence it is that his marvelous doctrine is diffused through multiple languages with great abundance, whose genius is found so prepared for the sudden that it is not thought to be terrestrial. In the Books of Kings the Queen of the South is read to have come to learn the wisdom of Solomon: here let princes hear what they may recognize with admiration. In few words an infinite sense is enclosed and with highest facility it is composed, which by others is not formed even under long deliberation.

[7] Beata res publica quae tantae dominae gubernatione gloriatur. minus fuit, ut generalitas sub libertate serviret: additum est tantis meritis, ut ei subderetur et reverentia principalis: hoc enim obsequio dignissime dominamur. nam cum tantae prudentiae pareo, cunctis virtutibus obsecundo.

[7] Blessed commonwealth that glories in the governance of so great a lady. It was too little that the generality should serve under liberty: there was added to such merits that princely reverence too should be subjected to her: for by this deference we most worthily exercise dominion. For when I obey such prudence, I comply with all the virtues.

sub tali siquidem monitore regni pondere non gravamur, dum si quid sit pro novitate incognitum, fiet nobis eius instructione certissimum.

under such a monitor, we are not burdened by the weight of the kingdom, since, if anything should be unknown by reason of its novelty, by his instruction it will become most certain to us.

[8] Ad bonum publicum veritatem non pudet confiteri. agnoscite, principes viri, sapientissimae esse dominae, quod in nobis potuerit plus placere. illam enim aut interrogando melius sentimus aut eius imitatione proficimus.

[8] For the public good, it is no shame to confess the truth. Recognize, princely men, that the lady is most wise, that in us more could have pleased. For we either perceive her better by questioning, or we make progress by her imitation.

vivite nunc felices, vivite deo auxiliante concordes et aemulamini gratiam, quam regiam cognoscitis tenere concordiam.

live now happy; live, with God aiding, in concord, and emulate the grace which you recognize royal concord to hold.

V. THEODOSIO HOMINI SUO THEODAHADUS REX.

5. THEODAHAD THE KING TO THEODOSIUS, HIS MAN.

[1] Potestatis nostrae censuram rerum volumus esse modestiam, ut, quantum divina beneficia percepimus, tantum aequabilia plus amemus. privata siquidem studia a nostro animo probantur exclusa, quia generalis dominus custos factus sum deo auxiliante cunctorum. et ideo praesenti iussione praecipimus, ut quicumque ad domum nostram noscitur pertinere et curae tuae probatur esse commissus, nullis praesumptionibus insolescat, quia solus dicendus est ille meus, qui legibus potuerit esse tranquillus.

[1] We desire modesty to be the censure of our power over affairs, so that, in proportion as we have received divine benefactions, so much the more may we love equitable things. Indeed private interests are held excluded from our mind, since, with God helping, I have been made the general lord and guardian of all. And therefore by the present injunction we command that whoever is known to pertain to our house and is proved to have been committed to your care, let him not grow insolent by any presumptions, because he alone is to be called mine who shall have been able to be tranquil under the laws.

augete famam nostram per patientiam vestram.

Augment our fame through your patience.

[2] Si quis habuerit cum altero forte negotium, ad communia iura descendite: fora vos tueantur, non iniqua praesumptio. a domesticis inchoare volumus disciplinam, ut reliquos pudeat errare, quando nostris cognoscimur excedendi licentiam non praebere. mutavimus cum dignitate propositum et si ante iusta districte defendimus, nunc clementer omnia mitigamus, quia domum exceptam non habet princeps, sed quicquid divino auxilio regimus, nostrum proprie confitemur.

[2] If anyone should by chance have a business-matter with another, descend to the common laws: let the fora protect you, not unjust presumption. We wish to begin discipline with our domestics, so that it may shame the rest to err, since we are known not to afford to our own the license of overstepping. We have changed our purpose along with our dignity, and if formerly we strictly defended the just, now we mercifully mitigate all things, because the prince has no house exempted; but whatever we rule by divine aid, we acknowledge as properly ours.

[3] Estote ergo circa eos, qui iuri nostro ante fuere subiecti, omnino solliciti: nullum contra legem aliquid permittatis excedere. laus ad me vestra potius perveniat quam aliqua querella procedat, quia bona conscientia tunc vere imperat, cum generaliter praestare festinat.

[3] Be therefore altogether solicitous toward those who previously were subject to our jurisdiction: allow no one to exceed the law in anything. Let your praise rather reach me than that any complaint proceed, for good conscience then truly rules, when it hastens to render service generally.

VI. PATRICIO V. I. QUAESTORI THEODAHADUS REX.

6. THEODAHAD THE KING TO PATRICIUS, A MOST ILLUSTRIOUS MAN, QUAESTOR.

[1] Necessarium probatur esse rei publicae personas dignitatibus aptas eligere, ut cui iustitia committitur, malis moribus non gravetur. alioquin inefficax est ab homine exigere quod agnoscitur non habere: contra confidenter quaeritur, quod inesse sentitur.

[1] It is proven necessary for the commonwealth to choose persons apt for dignities, so that he to whom justice is committed may not be burdened by bad morals. Otherwise, it is inefficacious to exact from a man what he is acknowledged not to have: conversely, what is felt to inhere is sought confidently.

[2] Et ideo primum nobis placuit tuos mores inspicere, sine quibus possunt quaelibet optima displicere. ornamentum enim bonorum omnium est sincera benignitas, quae non est sola, quia de virtutibus cognoscitur esse generata. ordinem serva nostri iudicii, ut, sicut haec prima quaesivimus, ita te custodire iustitiam prae omnibus sentiamus.

[2] And therefore first it pleased us to inspect your mores, without which any most excellent things can displease. ornament of all good things is sincere benignity, which is not alone, because it is known to have been generated from virtues. preserve the order of our judgment, so that, just as we sought this first, thus we may perceive you to guard justice before all things.

[3] Secunda nobis cura fuit eloquentiae tuae fluenta perquirere, quam licet singulariter diligamus, moribus tamen iuste postponimus. in illis enim vita cognoscitur, hic tantum lingua laudatur. sed in te valde decorum, quia utrumque nosceris habere sociatum.

[3] Our second care was to search out the streams of your eloquence, which, although we singularly cherish, we nevertheless justly set after morals; for in those one’s life is recognized, here only the tongue is praised. But in you it is very becoming, because you are known to have both associated.

aequaliter enim splendes actionis merito et dictionis eloquio, ut iuste possit intellegi per te voluntas principis expediri. nam inter ceteras artes oratoriam sic diligimus, ut eam ornamentum litterarum omnium esse fateamur.

for you shine equally by the merit of action and by the eloquence of diction, so that it may be justly understood that through you the will of the prince is expedited. for among the other arts we so love oratory that we confess it to be the ornament of all letters.

[4] Quicquid enim in qualibet disciplina concipitur, ab ista sub decore profertur. reperiat quamvis magna philosophus: quid proderit sentire, si laudabiliter non possit excolere? naturale est invenire, sed facundi decenter adserere.

[4] For whatever in any discipline is conceived is by this brought forth under decorum. let the philosopher discover however great things: what will it profit to perceive, if he cannot polish them laudably? it is natural to invent, but to assert becomingly is of the eloquent.

quale est enim cunctis desiderantibus loqui et res communes ita diserte dicere, quas etiam prudentes se mirentur audisse? in hac te cognovimus arte praevalidum, ut et suadere possis suaviter et suggestionibus tuis nescias maligna miscere.

For what a thing it is, indeed, to speak to all who are desiring, and to say common matters so eloquently that even the prudent marvel that they have heard them! In this art we have recognized you as very powerful, so that you can both persuade suavely and do not know how to mingle malignities with your suggestions.

[5] Atque ideo quaesturae tibi fasces per tertiam decimam indictionem propitia divinitate concedimus, ut saties generalitatis votum iuridicorum sequendo iudicium. totum te legibus, totum responsis trade prudentium. sic nobis optime famularis, si priscorum servias constitutis.

[5] And therefore we grant to you the fasces of the quaestorship for the 13th indiction by propitious divinity, so that you may satisfy the generality’s vow by following juridical judgment. Commit yourself wholly to the laws, wholly to the responses (responsa) of the prudent. Thus you will serve us most excellently, if you serve the constitutions of the ancients.

considera in verbis tuis laudem positam principalem: fama nostra est quod loqueris, conscientia sine dubitatione quod sentis.

consider in your words the praise placed as principal: our fame is what you speak, conscience without doubt is what you feel.

[6] Intellege quantum sit, quod a te exigatur, cui opinio nostra committitur. haec subiectos nostros amplectitur: haec per gentes exteras pervagatur: per hanc ubi non videmur, agnoscimur. decreta nostra tradunt civitatibus provinciisque sermones: iudicare de nobis possunt etiam qui nostris iussionibus obsequuntur.

[6] Understand how great is that which is demanded from you, to whom our reputation is committed. This embraces our subjects: this spreads through foreign nations: through this, where we are not seen, we are recognized. Discourses deliver our decrees to the cities and the provinces: even those who comply with our injunctions are able to judge concerning us.

summo ergo studio constat esse servandum, quod de nobis potest ferre iudicium.

Therefore, with the highest zeal, it is evident that that which can bear a judgment about us must be preserved.

VII. SENATUI URBIS ROMAE THEODAHADUS REX.

7. TO THE SENATE OF THE CITY OF ROME THEODAHAD THE KING.

[1] Post primordia nostri imperii vobis feliciter nuntiata congrua nobis contigit, patres conscripti, causa sermonis ut iudicem nos cognoscatis elegisse, cuius nos lingua possit ornare. quaestor enim eloquens rei publicae decus est, qui et vota nostra optime videatur edicere et antiquorum iura firmo consilio custodire.

[1] After the beginnings of our rule were happily announced to you, a fitting occasion for speech has befallen us, Conscript Fathers, that you may know we have chosen a judge whose tongue may be able to adorn us. For an eloquent quaestor is an ornament of the commonwealth, who both seems most apt to promulgate our resolves by edict and to guard the laws of the ancients with steadfast counsel.

[2] Hic est enim Patricius suis iam vocabulis honoratus: nam perpetua fruitur laude, cui est honor in nomine: cuius affluentem facundiam studia Romana genuerunt: ostentans merito de loci dignitate peritiam. nam qui illic potuit imbui, meruit ubique laudari: ibi defaecatus sermo Latinus est: ibi discuntur verba toto nitore lucentia. aliae regiones viva balsama et olentia tura transmittant: Roma tradit eloquium, quo suavius nil sit auditum.

[2] For this is Patricius, already honored by his own appellations: for he enjoys perpetual laud, who has honor in the name; whose affluent facundity the Roman studies have engendered; displaying, with merit, a mastery deriving from the dignity of the place. For he who could be imbued there has deserved to be lauded everywhere: there the Latin speech is purified; there words are learned shining with entire polish. Let other regions transmit living balsams and fragrant incenses: Rome hands down eloquence, than which nothing sweeter has been heard.

sic bonis artibus eruditus mox est forensibus aptatus excubiis, ut oratores, quos longa meditatione perceperat, consimili declamatione monstraret.

thus, schooled in good arts, he was soon fitted to forensic vigils, so that he might exhibit by similar declamation the orators whom he had grasped by long meditation.

[3] Notum est etiam quanta cum collegis suis moderatione contendit. certaminibus eius modestia semper affuit: dicendi calore raptatus studuit laudabilibus inventis, non, quod plerique faciunt, vacavit iniuriis: qui sic peroravit causas sub tranquillitate, ut mores proprios semper assereret. contendisse siquidem, non litigasse repertus est.

[3] It is also known with what moderation he contended with his colleagues. In his contests his modesty was always present: carried away by the heat of speaking, he strove for laudable inventions, not, as most do, did he busy himself with abuses: he thus perorated cases in tranquillity, so that he always asserted his own character. For indeed he was found to have contended, not to have litigated.

alienam enim causam faciebat suam gloriam. nam sic cognitus est vincere, ut probaretur contrarii animum non laesisse.

for he made another’s cause his own glory. for thus he was known to conquer, so that it was proven he had not wounded the spirit of the opposing party.

[4] Talem itaque virum non decuit diutius iustitiam petere, sed docere: quia iudiciaria virtus est linguae bonis abundare et mentis temperantiam custodire. cognoscite, patres conscripti, quid fieri velimus, quando in iudicibus primum mores elegimus, in ea praesertim dignitate quae iura consuevit edicere. non enim temporibus nostris potestate regia est armata quaestura, sed legibus probatur esse composita.

[4] Such a man, therefore, it was not fitting to seek justice any longer, but to teach it: for the judicial virtue is to abound in the goods of the tongue and to guard the temperance of the mind. recognize, Conscript Fathers, what we wish to be done, since in judges we have chosen morals first, especially in that dignity which is accustomed to issue the laws by edict. for in our times the quaestorship is not armed with royal power, but is shown to be constituted by laws.

[5] Velle nostrum antiquorum principum est voluntas, quos in tantum desideramus imitari, quantum illi iustitiam sunt secuti. illa est enim reverenda priorum auctoritas, quae a recto tramite non declinat. sequendi enim necessitatem relinquit posteris, qui iustitiam suis miscuerit constitutis.

[5] Our will is the will of the ancient princes, whom we desire to imitate to the extent that they followed justice. For that is the venerable authority of the predecessors, which does not decline from the straight track. For he leaves to posterity the necessity of following, who has mingled justice with his constitutions.

et ideo, patres conscripti, per tertiam decimam indictionem illustri Patricio quaesturae contulimus dignitatem, ut qui est clarus nomine, magnificus etiam sit honore. fovete in eum nostra iudicia: ut quod nos praestitimus, vobis placitum nihilominus sentiatur.

and therefore, Conscript Fathers, in the thirteenth indiction we have conferred the dignity of the quaestorship upon the illustrious Patricius, so that he who is renowned in name may be magnificent also in honor. Foster toward him our judgments: so that what we have bestowed may nonetheless be felt as pleasing to you.

VIII. IUSTINIANO AUGUSTO AMALASUINTHA REGINA.

8. AMALASUINTHA THE QUEEN TO JUSTINIAN AUGUSTUS.

[1] Ita nos gratia vestrae pietatis oblectat, ut quicquid ad decorem nostrum potest proficere, libenter a vestris velimus partibus postulare: quia talia vobis divina tribuerunt, ut et vos eius affluenter muneribus abundetis et sperantibus benigno animo quae sunt necessaria concedatis.

[1] Thus the grace of your piety delights us, so that whatever can contribute to our decorum, we would gladly wish to request from your side: because the divine has bestowed such things upon you, that you also abound affluently with its gifts, and grant to those who hope, with a benign mind, the things that are necessary.

[2] Et ideo mansuetudinem vestram reverenter salutans harum portitorem illum ad excellentiae vestrae beneficia destinavi, ut marmora vel alia necessaria quae quondam Calogenitum comparare feceramus, per praesentium portitorem ad nos pervenire domino favente iubeatis, ut cognoscamus nos a pietate vestra re vera diligi, quorum facitis vota compleri. vestra enim gloria est noster ornatus, quando vos praestitisse cognoscitur quod nostris laudibus adplicatur. decet enim ut et orbis iste Romanus iuvamine vestro resplendeat, quem amor vestrae serenitatis illustrat.

[2] And therefore, respectfully saluting your mansuetude, I have dispatched that bearer of these [letters] to the benefactions of your Excellency, that you may order the marbles or other necessaries which formerly we had caused Calogenitus to procure to come to us by the bearer of the present [letter], the Lord favoring, so that we may know ourselves to be in very truth cherished by your piety, whose vows you cause to be fulfilled. for your glory is our adornment, when it is recognized that you have furnished that which is applied to our praises. for it is fitting that this Roman orbis also should shine with your help, which the love of your Serenity illuminates.

VIIII. IUSTINIANO AUGUSTO THEODAHADUS REX.

9. THEODAHAD THE KING TO JUSTINIAN AUGUSTUS.

[1] Aequum est, sapientissime imperator, ut illa nobis libenti animo faciatis impendi, ad quae si essemus desides, a vestra potius clementia deberemur hortari. vobis enim gratum esse non dubium est, quicquid per nos ad Italiae decorem contigerit expediri, quia laudibus vestris iure proficit, quando videtur crescere quod ad nostrae rei publicae potest gloriam pertinere.

[1] It is equitable, most wise emperor, that you cause those things to be expended for us with a willing spirit, for which, if we were slothful, we ought rather to be urged on by your clemency. For it is no doubt pleasing to you, whatever may by us happen to be expedited toward Italy’s decor, because it rightly advances your praises, since that seems to increase which can pertain to the glory of our republic.

[2] Quapropter exhibens principatui vestro reverentissimum salutationis affectum harum portitorem ad illa direximus exhibenda, ad quae quondam Calogenitus fuerat destinatus, ut, etsi persona rebus humanis subtracta est, beneficia tamen vestra ad nos, domino iuvante perveniant, ne cassetur desiderium quod convenienter est de nostra praesumptione securum.

[2] Wherefore, presenting to your principate the most reverent affection of greeting, we have directed the bearer of this letter to present those things for which Calogenitus had once been designated, so that, even if the person has been withdrawn from human affairs, nevertheless your benefactions may, with the Lord helping, reach us, lest the desire—which, suitably, is secure in our expectation—be made void.

X. THEODORAE AUGUSTAE AMALASUINTHA REGINA.

10. AMALASUINTHA THE QUEEN TO THEODORA AUGUSTA.

[1] Cum propositi nostri sit illa quaerere quae probantur ad gloriam pii principis pertinere, dignum est vos sermone venerari, quos bonis omnibus constat semper augeri. concordia non est sola praesentium: quin immo illi se melius respiciunt, qui animi caritate se coniungunt. atque ideo reddens Augustae reverentiae salutationis affectum spero, ut redeuntibus legatis nostris, quos ad clementissimum et gloriosissimum principem destinavimus, de vestra nos faciatis sospitate gaudere, quia prospera vestra ita nobis grata videntur ut propria et necesse est sospitatem desideranter suscipere, quam nos iugiter constat optare.

[1] Since it is our purpose to seek those things which are approved to pertain to the glory of the pious prince, it is fitting to venerate you with speech, you who are agreed to be ever augmented in all goods. concord is not only of those present: nay rather, they regard one another the better who are conjoined by the charity of soul. and therefore, rendering to the Augusta’s reverence the affection of a salutation, I hope that, as our envoys return—whom we have dispatched to the most clement and most glorious prince—you will make us rejoice at your safety, because your prosperities seem to us so welcome as our own, and it is necessary desirously to embrace the well-being which it is evident we unceasingly desire.

XI. MAXIMO V. I. DOMESTICO THEODAHADUS REX.

11. THEODAHAD THE KING TO MAXIMUS, A MOST ILLUSTRIOUS MAN, DOMESTICUS.

[1] Si gloria est bonorum principum incognitas honoribus clarificare personas, dum quicquid a subiectis proficitur regnantum laudibus applicatur, quanto nobis praestantius est nobilissimae familiae reddere, quod eam cognoscimus etiam nascendi sorte meruisse! sic enim iustitiam sequimur, si bonis heredibus parentum praemia non negemus. decet enim etiam priores suos vincere, qui ad nostra meruerunt tempora pervenire.

[1] If it is a glory of good princes to make unknown persons illustrious by honors, since whatever is brought forth by subjects is applied to the praises of the reigning, how much more excellent is it for us to render to a most noble family that which we know it to have merited even by the lot of birth! For thus we follow justice, if we do not deny to good heirs the rewards of their parents. For it befits those who have deserved to arrive at our times even to surpass their predecessors.

[2] Anicios quidem paene principibus pares aetas prisca progenuit: quorum nominis dignitas ad te sanguinis fonte perducta collectis viribus hilarior instaurata rutilavit. quis ergo relinqueret in posteris minus honoros, quos tamdiu constat fuisse praecipuos? accusarentur saecula, si talis potuisset latere familia.

[2] The Anicii indeed, almost equal to princes, were begotten by the ancient age: the dignity of whose name, brought down to you from the fountainhead of the bloodline, its forces collected, more brightly restored has shone. Who, then, would leave to posterity fewer honors for those whom it is agreed have been for so long preeminent? The ages would be accused, if such a family could have lain hidden.

atque utinam nobis Marios vel Corvinos annosior vita servasset! vix satiaretur principis votum, si nos contingeret personas illas talium possidere meritorum. quemadmodum nunc profecto neglegamus inventa, qui desideramus habere praeterita?

And would that a more long‑lived life had preserved for us Marios or Corvinos! Scarcely would the prince’s vow be satiated, if it should befall us to possess those persons of such deserts. How is it that we now indeed neglect the things discovered, we who desire to have the things bygone?

[3] Atque ideo, quod feliciter dictum sit, primiceriatus, qui et domesticatus nominatur, ab indictione quarta decima tibi conferimus dignitatem. usurus es omnibus titulis qui ad eius pertinent actionem. hic honor quamvis tantis natalibus videatur inferior, cunctis tamen fascibus tuis videtur esse felicior: cuius tempore meruisti coniugem regiae stirpis accipere, quam in tuis curulibus nec praesumpsisses optare.

[3] And therefore—may it be said auspiciously—we confer upon you the dignity of the Primiceriatus, which is also named the Domesticatus, effective from the 14th indiction. You will make use of all the titles which pertain to its action. Although this honor may seem inferior to such great natal origins, yet it appears more felicitous than all your fasces: in the time of which you merited to receive a spouse of royal stock, whom you would not even have presumed to desire in your curule dignities.

[4] Age nunc, ut sicut tibi est votivus, ita nobis reddatur acceptus. considera quid merueris et dignum te nostra affinitate tractabis. nam qui familiae regnantis adiungitur, in laudum gremio collocatur.

[4] Come now, so that, just as it is vowed by you, so it may be rendered acceptable to us. Consider what you have merited, and you will treat yourself as worthy of our affinity. For he who is adjoined to the reigning family is placed in the bosom of praises.

nunc maior opera mansuetudini detur: nunc omnibus communio benigna praebeatur, ut talem probemur elegisse, quem nulla possit prosperitas immutare. humilis age rem gloriae, quia de modestia laus sumitur, de elatione odium concitatur. provectibus quidem proxima est indubitanter invidia, sed tolerantia melius vincitur, quae contentione semper augetur.

now greater effort be given to mansuetude: now a benign communion be afforded to all, that we may be proved to have chosen such a one whom no prosperity can change. humble, transact the affair of glory, because from modesty praise is taken, from elation hatred is stirred up. to advancements indeed envy is undoubtedly next, but it is better conquered by tolerance, which by contention is always increased.

[5] Supra ceteras virtutes amicam sapientibus ama patientiam: erectus ex nobis sustinendo potius quam vindicando laudaberis. iram vince: benigna dilige: cave, ne maior videatur esse felicitas moribus tuis, sed qui nostro iungeris generi, proximus gloriosis actionibus comproberis. laudati sunt quidem hactenus parentes tui, sed tanta non sunt coniunctione decorati.

[5] Above the rest of the virtues, love patience, a friend to the wise: elevated by us you will be praised for sustaining rather than avenging. Conquer anger: love what is benign: beware lest felicity seem greater than your morals, but you who are joined to our lineage be approved as nearest in glorious actions. Your parents have indeed been praised hitherto, but they have not been adorned with so great a conjunction.

nobilitas tua non est ultra quo crescat. quicquid praeconialiter egeris, proprio matrimonio dignissimus aestimaris.

Your nobility has no further to which it might grow. Whatever you have done in a manner for proclamation, by your own marriage you are esteemed most worthy.

XII. SENATUI URBIS ROMAE THEODAHADUS REX.

12. THEODAHAD THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Ne quis nos, patres conscripti, in honoribus dandis non aestimet habuisse rationem, quod post insignia consulatus minora magis posterius conferamus. quin immo suaserunt nobis merita candidati, ne iam maturus nulla videretur sumere, qui primaevus emerita cognoscitur accepisse. avari quippe principis erat in uno honore spatia vitae tam magna concludere et ideo magis nihil praestare, quia prius cognoscitur summa meruisse.

[1] Lest anyone, Conscript Fathers, think that we have not had due reckoning in the bestowal of honors, because after the insignia of the consulship we confer rather lesser things thereafter. Nay rather, the merits of the candidate persuaded us, lest, now mature, he should seem to receive nothing, he who in his first youth is known to have accepted emerited distinctions. For it would be the part of an avaricious prince to shut up so great spans of a life within a single honor, and therefore to bestow nothing further, because earlier he is known to have deserved the summa.

quin potius omnia miscue concedamus: nulla dignitas minor est, cum bene geritur, quando reverentiam plerumque actio videtur accipere de claritate personae. haec autem tunc sunt gradibus distincta, cum diversis fuerint attributa. nam honorem suum semper aequaliter retinet quicquid probe gesserit consularis.

Why not rather mix all and grant them: no dignity is lesser, when it is well borne, since the action for the most part seems to receive reverence from the renown of the person. But these are then distinguished by degrees, when they have been attributed to different persons. For whatever a consular has properly carried out always retains its own honor equally.

sic minorum fluminum vocabula maior amnis absorbet et quamvis plurima fluenta Tiberis vester excipiat, tamen a proprio nomine non declinat.

Thus the greater river absorbs the names of the lesser rivers, and although your Tiber receives very many streams, nevertheless it does not deviate from its proper name.

[2] Et ideo, quod feliciter dictum sit, illustri viro atque magnifico patricio Maximo primiceriatus, qui et domesticatus nominatur, a quarta decima indictione gerendam tribuimus dignitatem, ut mediocritas honoris merito cresceret praesidentis. neque enim fas est humile dici quod gerit Anicius: familia toto orbe praedicata, quae vere dicitur nobilis, quando ab ea actionis probitas non recedit.

[2] And therefore, to speak felicitously, we grant to the illustrious man and magnificent Patricius Maximus the Primiceriatus, which is also named the Domesticatus, the dignity to be borne from the 14th indiction, so that the moderate standing of the honor might deservedly grow by the merit of the presiding officer. For it is not right that what Anicius bears be called humble: a family proclaimed through the whole world, which is truly called noble, since probity of action does not depart from it.

[3] Sed his bonis addimus, patres conscripti, ut nostrae affinitati praecelsae clara familiae vestrae gratia misceatur. verum hanc gloriam non sibi tantum potest unus assumere, quam nos probamur Romano nomini contulisse. reddite affectui meo plenissimam caritatem.

[3] But to these goods we add, Conscript Fathers, that the grace of your renowned family be mingled with our most exalted affinity. Yet one man cannot assume to himself alone this glory, which we are proved to have contributed to the Roman name. Render to my affection the fullest charity.

plus est amandus a domino, qui parentis nomen dignatus est praestare subiecto.

he is more to be loved by the lord, who has deigned to bestow the name of parent upon the subject.

[4] Sed aequum est, patres conscripti, ut carus existat, per quem vobis tam felicia contigerunt. exultate generaliter et has nuptias laetitia profusa celebrate. unde profecit nomen omnium, vota debent esse cunctorum.

[4] But it is just, conscript fathers, that he be dear, through whom such felicitous things have befallen you. Exult universally and celebrate these nuptials with profuse joy. Whence the name of all has advanced, the vows ought to be of all.

quae preces a me exigere potuerunt, quod meus animus spontanea deliberatione concessit, ut vestri ordinis viros parentes vere appellare possimus, qui nobis affinitatis claritate iungendi sunt?

What prayers could have exacted from me that which my mind, by spontaneous deliberation, has granted—that we may truly call the men of your order parents, who are to be joined to us by the clarity of affinity?

XIII. SENATUI URBIS ROMAE THEODAHADUS REX.

13. THEODAHAD THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Postquam venerabiles viros episcopos agnita legatione remisimus nec petitionibus vestris, quamvis essent quaedam reprehensibilia, noster animus obviasset, venientes ad nos aliqui retulerunt civitatem Romanam adhuc inepta sollicitudine laborare et id agere, ut, nisi nostrae mansuetudinis interesset, pericula sibi potius certa ex dubiis suspicionibus concitaret. unde aestimate, cui debeat populorum inanis levitas imputari nisi vestro ordini, a quo decuerant cuncta componi.

[1] After we sent back the venerable men, the bishops, their legation recognized, and our mind did not oppose your petitions, although there were certain things reprehensible, some who came to us reported that the City of Rome still labors with inept solicitude and is doing this: that, unless it were a matter of our mansuetude, it would rather stir up for itself sure dangers from dubious suspicions. Whence, reckon to whom the vain levity of the peoples ought to be imputed, if not to your order, by whom it had been fitting that all things be composed.

[2] Per vestram siquidem sapientiam ammoneri provincias oportuit universas, ut talia probarentur assumere, quae principis primordia viderentur ornare. verum quae civitas non fiat excusabilis, si Roma deliquerit? res minor ad potioris currit exemplum et alieni facti iure invidiam sustinet, quae peccatis praestat exemplum.

[2] Indeed, through your wisdom it ought to have been that all the provinces be admonished, that they be approved to assume such things as would seem to adorn the prince’s beginnings. Yet what city would not become excusable, if Rome should commit a delinquency? The lesser runs to the example of the superior, and she who furnishes an example for sins sustains the odium by the warrant of another’s deed.

sed gratias divinitati referimus, quae dona sua vestris potius ornavit excessibus.

but we render thanks to the Divinity, which has rather adorned its gifts by your excesses.

[3] Ecce prius culpas ignoscimus quam devotiones aliquas sentiamus. nil debemus et solvimus: ante benefici sumus, ut postea gratissimos invenire possimus. sed licet in hac parte nostrae modestiae gravitas asseratur, nolumus tamen nos tantum praedicari, nisi ut et devotionis Romanae benignitas possit ostendi.

[3] Behold, we forgive faults before we perceive any devotions. We owe nothing and we pay: we are beneficent beforehand, so that afterwards we may be able to find them most grateful. But although in this respect the gravity of our modesty is asserted, nevertheless we do not wish that we alone be proclaimed, except in order that the benignity of Roman devotion also may be shown.

plus enim vestra opinione pascimur, quam si de nostra semper tranquillitate laudemur.

for we are nourished more by your esteem than if we were always praised for our own tranquility.

[4] Amovete suspiciones ab ordine vestro semper extraneas. non decet senatum corrigi, qui debet alios paterna exhortatione moderari. nam ex quibus habebunt genium mores, si parentes publicos minores contigerit inveniri?

[4] Remove suspicions always alien from your order. It does not befit the senate to be corrected, which ought to moderate others by paternal exhortation. For whence will morals have their genius, if the public parents should happen to be found lesser?

sufficiunt haec nobilibus, sufficiunt ista verecundis, ut ad studium perfectae devotionis incitemus quos paululum de prava suspicione culpavimus. nos enim quod praesentiam vestram expetivimus, non vexationis iniuriam, sed utilitatis vestrae causas profunda cogitatione tractavimus, ut illud magis debuissetis efficere, quod vobis cognovimus expedire.

These things suffice for the noble, those suffice for the modest, that we may incite to the study of perfect devotion those whom we have a little blamed for a perverse suspicion. For as to the fact that we have sought your presence, we have treated, with profound cogitation, not the injury of vexation, but the causes of your utility, so that you ought rather to have effected that which we have known to be expedient for you.

[5] Certe munus est videre principem. hoc a vobis pro rei publicae utilitate volumus fieri, quod praemiis solebat optari. sed ne ipsa remedia in aliqua parte viderentur austera, cum res poposcerit aliquos ad nos praecipimus evocari, ut nec Roma suis civibus enudetur et nostra consilia viris prudentibus adiuventur.

[5] Certainly it is a boon to see the princeps. This we wish to be done by you for the utility of the commonwealth, which used to be desired for the sake of rewards. But lest the remedies themselves should seem austere in some part, when the matter shall have demanded it we order certain persons to be summoned to us, so that neither may Rome be denuded of her citizens and our counsels may be aided by prudent men.

[6] Redite ergo in pristinam devotionem, et sollicitudines meae, quas pro generalitate sustineo, vestro potius adiuventur ingenio, quia hoc vobis semper insitum fuit principibus vestris votum puritatis offerre nec parere necessitate terroris, sed potius amore dominantis. reliqua per harum portitorem illum verbo dicenda commisimus, ut summotis cogitationibus ambiguis nostris ammonitionibus credere debeatis.

[6] Return, therefore, into your former devotion, and let my solicitudes, which I endure for the generality, rather be aided by your ingenuity, since this has always been implanted in you: to offer to your princes a vow of purity, and not to obey from the necessity of terror, but rather from love of the one ruling. The remaining matters we have committed to be said by word through the bearer of these, so that, with ambiguous cogitations removed, you ought to believe our admonitions.

XIIII. POPULO ROMANO THEODAHADUS REX.

14. THEODAHAD THE KING TO THE ROMAN PEOPLE.

[1] Licet vobis sit insitum dominos vestros pura mente diligere et obsequiis id agere, ut regnantis animum possitis habere placabilem, hoc tamen maiorum vestrorum semper proprium fuit, ut tamquam membra capiti, ita suis principibus viderentur adiungi. quam enim vicissitudinem reddat qui maximo labore defenditur, cuius per dies singulos civilitas custoditur, nisi ut illos diligat supra omnia, per quos habere probatur universa?

[1] Although it is implanted in you to cherish your lords with a pure mind and, by obsequious services, to bring it about that you may have the mind of the reigning one placable, yet this has always been the special trait of your ancestors: that, as members to the head, so they seemed to be joined to their princes. For what return does he render who is defended with the greatest toil, whose civility is guarded day by day, except that he love above all those through whom he is proven to possess the whole?

[2] Absit enim a temporibus nostris, ut in vobis aliquid tale reperiamus, quod nostris indignationibus esse possit idoneum. fides vestra, quae vos hactenus asseruit, modo potius evidenter ostendat. non varium, non dolosum, nec seditionibus plenum populum decet esse Romanum.

[2] Let it be far from our times that we should find in you anything of such a sort as could be suitable to our indignations. Your fidelity, which has hitherto defended you, let it now rather show plainly. It does not befit the Roman people to be variable, not deceitful, nor full of seditions.

mali mores vestro nomini probantur adversi. sed hoc quoque mirabile est, quod gravitatem vestram cogimur ammonere, quam constat semper sponte sapuisse. nullae vos ineptae suspiciones, nulla timoris umbra deterreat.

evil morals are judged adverse to your name. but this also is marvelous: that we are compelled to admonish your gravity, which it is agreed has always been wise of its own accord. let no foolish suspicions, no shadow of fear, deter you.

habetis principem, qui pietatis studio optet in vobis invenire quod diligat. hostibus vestris, non defensoribus obvietis. invitare, non excludere debuistis auxilium.

You have a prince who, in zeal for piety, would wish to find in you what he can love. Confront your enemies, not your defenders. You ought to have invited, not excluded, aid.

[3] Sed sensus iste fortassis eorum est, qui minus probantur intellegere quae generaliter poterant expedire: ad vestrum potius redite consilium. numquid vos nova gentis facies ulla deterruit? cur expavistis, quos parentes hactenus nominastis?

[3] But perhaps this sense is that of those who are less approved as understanding the things which could generally have profited: return rather to your own counsel. Has any new aspect of the people deterred you? Why did you grow afraid of those whom you have until now named parents?

qui relictis familiis ad vos venire properabant, de vestra erant potius securitate solliciti. quando, rogo, talis ab illo vicissitudo recepta est, cui salutis praemia debebantur?

who, with their families left behind, were hastening to come to you, were rather anxious about your security. When, I ask, has such a reciprocation been received from that man, to whom the rewards of safety were owed?

[4] Illud enim, quod ad nos attinet, scire debuistis, quia die noctuque incessanter optemus, ut quod parentum nostrorum temporibus constat enutritum, sub nobis potius divinis auxiliis augeatur. ubi enim fama regnantis erit, si vos, quod absit, patiamur imminui? nolite talia cogitare, qualia nos minime videtis assumere.

[4] For, as far as pertains to us, you ought to have known that, by day and by night, we incessantly desire that what is agreed to have been nourished in the times of our parents may, under us rather, by divine aids, be increased. For where will the fame of the reigning one be, if we—far be it!—allow you to be diminished? Do not think such things as you by no means see us assume.

immo magis, si quis aliqua iniquitate depressus est, spem de bona conscientia non amittat, quando sublevare cupimus quos studere probis moribus invenimus.

nay rather, if anyone has been oppressed by some iniquity, let him not lose hope grounded in a good conscience, since we desire to relieve those whom we find studious of upright morals.

[5] Aliqua etiam vobis per illum verbo dicenda commisimus, ut nostrum circa vos in omni parte animum propitium sentientes, iugibus, sicut oportet, obsequiis et oratione sincera devoti esse debeatis.

[5] We have also entrusted to him some things to be said to you verbally, so that, perceiving our disposition toward you to be propitious in every respect, you ought to be devoted with continual, as is proper, services and with sincere prayer.

XV. IUSTINIANO IMPERATORI THEODAHADUS REX.

15. THEODAHAD THE KING TO JUSTINIAN THE EMPEROR.

[1] Constat desiderium nostrae voluntatis expleri, quotiens ad pietatem vestram salutiferos apices contigerit destinari, quia semper felici gaudio repletur, qui vobiscum sincera mente colloquitur. et ideo salutans clementiam vestram honorificentia competenti harum portitorem pro negotio Ravennatis ecclesiae venientem gratissima vobis petitione commendo: quando talis offertur causa praestandi, ubi merces videatur adquiri, quam vos facere semper exoptant qui serenitatem vestram florere desiderant. non est enim dubium meliora recipere, quos contingit iusta praestare.

[1] It is evident that the desire of our will is fulfilled, whenever salutary dispatches happen to be addressed to your piety, because he who converses with you with a sincere mind is always filled with happy joy. And therefore, saluting your clemency with fitting honor, I commend to you with a most gratifying petition the bearer of these letters, coming on the business of the Church of Ravenna: since such a cause of bestowing is offered, where a recompense seems to be acquired by that which those who desire Your Serenity to flourish always long for you to do. For there is no doubt that those whom it befalls to bestow what is just receive better things.

XVI. SENATUI URBIS ROMAE THEODAHADUS REX.

16. THEODAHAD THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Imperiosa nimium res est, patres conscripti, pietas nostra, quando propria voluntate vincimur, qui alienis condicionibus non tenemur. nam cum deo praestante possimus omnia, sola nobis credimus licere laudanda. cognoscitis, prudentes viri, verba quae loquimur: vel nunc clementiam, quam nobis ante promittere debuistis, agnoscite.

[1] Our pietas is an overly imperious thing, Conscript Fathers, when we are conquered by our own will, we who are not held by others’ conditions. For since, with God providing, we can do all things, we believe that only the things that are laudable are permitted to us. You recognize, prudent men, the words that we speak: even now recognize the clemency which you ought earlier to have promised to us.

ecce nec sollicitos patimur, quibus infensi esse putabamur. sic est a principe gravis vincenda suspicio: sic curare debuit, qui noxius esse non voluit. postulata siquidem sacramenta vobis ab illo atque illo praestari nostra decrevit auctoritas, quod bene imperaturo non est difficile persuasum, quia sic vobis securitatem dedimus, ut nihil nostro proposito addere videremur.

Behold, we do not even permit to be anxious those toward whom we were thought to be hostile. Thus is a grave suspicion to be overcome by a prince; thus ought he to take care who did not wish to be noxious. For indeed our authority has decreed that the requested oaths be furnished to you by this man and that man—which is not difficult to persuade one who will govern well—because thus we have given you security, so that we would seem to add nothing to our own purpose.

[2] Talia siquidem qualia promittimus eramus acturi, quia deo debemus ista, non homini. nam qui per lectiones sacras antiqua regna cucurrimus, quid aliud optare possumus, nisi quod divinitati in aliis placuisse sentimus? ipse enim remunerator est bonorum omnium deus: nam quicquid in subiectos pietatis efficimus, illum nobis repensare sine dubio iudicamus.

[2] Indeed, such things as we promise we were going to do, because we owe these to god, not to man. For we who through sacred readings have run through the ancient kingdoms, what else can we desire, except what we perceive to have pleased the divinity in others? For god himself is the remunerator of all good things: for whatever of piety we effect toward our subjects, we judge without doubt that he will repay it to us.

quapropter conscientiam fidelem adepta securitate monstrate, quia post talia redditur clementiae nostrae potius quam offertur affectus.

Wherefore, having obtained security, display a faithful conscience, because after such things affection is repaid to our clemency rather than offered.

XVII. POPULO ROMANO THEODAHADUS REX.

17. TO THE ROMAN PEOPLE, THEODAHAD THE KING.

[1] Cognoscite, Quirites, quali vos princeps vester firmitate dilexerit, ut temptatus asperis rebus non vos pateretur esse sollicitos, nec voluimus amplius vota vestra differri, quos semper optamus in summa rei publicae celebritate laetari. vestra enim securitas noster ornatus est et hoc vere gratanter accipimus, cum gaudia vos habere sentimus. quapropter, flexi petitionibus vestris, per illum atque illum praestari vobis sacramenta censuimus, ut regis vestri animum non habeatis incognitum: nec liceat falsis suspicionibus errare, dum manifeste teneatur quod credatis in principe.

[1] Recognize, Quirites, with what firmness your princeps has loved you, that, tested by harsh circumstances, he would not allow you to be anxious; nor did we wish your vows to be deferred any longer, you whom we always desire to rejoice in the highest celebrity of the commonwealth. For your security is our ornament, and this we truly and gratefully accept, when we perceive you to have joys. Wherefore, yielded to your petitions, through So-and-so and So-and-so we have judged that oaths be provided to you, so that you may not have the mind of your king unknown, nor be permitted to err in false suspicions, while it is held manifest what you believe concerning the princeps.

[2] Aestimate quid vobis benignitatis videatur impendi, quando ille iurat, qui non potest cogi. scimus enim pro remedio nos datos esse cunctorum: non despicimus sanare subiectos: et ideo, licet culmini nostro videretur incongruum, libenter adquievimus facere, quod generalitatem probamus optasse. intellegite, quantum nobis imponere vester videatur affectus: fide vobis constringimur, qui vel solo verbo promissa servare sacris lectionibus ammonemur.

[2] Estimate what measure of benignity seems to be expended for you, when he swears who cannot be coerced. For we know that we have been given as a remedy for all: we do not disdain to heal our subjects: and therefore, although it might seem incongruous to our high station, we have gladly acquiesced to do what we approve the generality to have desired. Understand how much your affection seems to impose upon us: we are bound to you by faith, we who are admonished by the sacred lections to keep promises even by a single word.

ostendite nunc devotionem vestram: supernae maiestati iugiter supplicate, ut tranquilla tempora, quae vos habere cupimus, caelesti munere concedantur.

show now your devotion: supplicate continually to the supernal majesty, that tranquil times, which we desire you to have, may be granted by celestial gift.

XVIII. SENATUI URBIS ROMAE THEODAHADUS REX.

18. THEODAHAD THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Remedium, quod pro vobis, patres conscripti, pia mente tractavimus, non sinimus vobis fieri acerba suspicione contrarium, quia laesionis instar est occulte consulere et aliud velle monstrare. cognoscite itaque arma nostra pro salute vestra potius destinata, ut qui vos temptaverit appetere, divino auxilio Gothorum manus ei debeat obviare. nam si insidias gregis strenuus pastor excludit, si pater familias diligens decipientibus locum subreptionis intercipit, qua nos convenit cautela Romam defendere, quam constat in mundo simile nihil habere?

[1] The remedy which we have handled for you, Conscript Fathers, with a pious mind, we do not allow to become, by bitter suspicion, its contrary for you, since it is the likeness of an injury to take counsel in secret and to show that one wills something else. Recognize, therefore, that our arms are destined rather for your safety, so that whoever shall have attempted to assail you, by divine aid the hand of the Goths ought to go to meet him. For if a strenuous shepherd shuts out the snares against the flock, if a diligent paterfamilias intercepts for deceivers any place of surreption, with what caution does it befit us to defend Rome, which is agreed to have nothing like it in the world?

summa non mittuntur in casu, quia probatur minus diligere, qui neglegit adversa tractare.

Supreme matters are not committed to chance, because he is proved to love less who neglects to handle adverse matters.

[2] Sed ne in aliquo vobis gravis existeret vel ipsa defensio, exercitui destinato ordinante illo annonas fecimus secundum forum rerum venalium comparari, ut et illis tolleretur necessitas excedendi et vobis auferretur causa dispendii. his etiam praefecimus maiorem domus nostrae Vuaccenem, qui pro suarum qualitate virtutum bellatoribus esset iure reverendus, cuius exemplo et excessus vitarent et fortitudinis instrumenta perquirerent.

[2] But lest in any respect even the defense itself should prove burdensome to you, for the army assigned, with him directing it, we caused the grain-rations to be procured according to the market of vendible things, so that for them the necessity of going out would be removed, and for you the cause of expense taken away. Over these we also set Vuaccenes, the major-domo of our house, who, in proportion to the quality of his virtues, would by right be to be revered by the warriors, by whose example they might both avoid excesses and seek out the instruments of fortitude.

[3] Quos tamen locis aptis praecepimus immorari, ut foris sit armata defensio, intus vobis tranquilla civilitas. intellegite quid excogitaverit consolatorium principis pro vobis ingenium: defensio vos obsidet, ne manus inimica circumdet et a periculis excipimus quos nostrorum sanguine vindicamus. absit enim ut nostris temporibus urbs illa muris videatur protegi, quam constat gentibus vel sola opinione fuisse terrori.

[3] Whom, however, we have ordered to tarry in apt places, so that outside there may be an armed defense, within for you a tranquil civility. Understand what the consolatory ingenuity of the prince has devised for you: defense besieges you, lest an enemy hand surround you, and we rescue from perils those whom we vindicate by the blood of our own. Far be it that in our times that city should seem to be protected by walls, which is agreed among the nations to have been a terror by reputation alone.

ita enim de divino speramus auxilio, ut quae semper fuit libera, nullius inclusionis decoloretur iniuria.

for thus we hope for divine aid, that that which has always been free may not be discolored by the injury of any enclosure.

XVIIII. IUSTINIANO AUGUSTO THEODAHADUS REX.

19. THEODAHAD THE KING TO JUSTINIAN AUGUSTUS.

[1] Gratias divinitati referimus, cui est regum semper accepta tranquillitas, quod provectum nostrum clementiae vestrae gratissimum esse declarastis. constat enim amare vos posse, quem gaudetis ad regni culmina pervenisse. sic decuit suscipi qui se per vos praesumpsit augeri.

[1] We render thanks to the divinity, to whom the tranquillity of kings is ever acceptable, because you have declared that our advancement is most pleasing to your clemency. For it is evident that you can love him whom you rejoice to have reached the summit of the realm. Thus it was fitting that he be received who presumed to be augmented through you.

praestate igitur mundo vestrae benignitatis exemplum, ut detur intellegi quantum promoveat, qui se pura vobis affectione commendat.

Therefore display to the world an example of your benignity, so that it may be given to understand how much he is promoted who commends himself to you with pure affection.

[2] Non enim rixas viles per regna requiritis: non vos iniusta certamina, quae sunt bonis moribus inimica, delectant, quia nihil aliud vos constat appetere, nisi quod opinionem vestram possit ornare. quemadmodum enim pacem exorati poteritis abicere, quam pro ingenita pietate et iracundis gentibus consuestis inponere? bona quidem vestrae concordiae non tacemus.

[2] For you do not seek base brawls across realms: unjust contests, which are inimical to good morals, do not delight you, because it is evident that you crave nothing else except what can adorn your opinion. For how, when entreated, will you be able to cast away peace, which, out of innate piety, you are accustomed to impose even upon irascible peoples? Indeed, we do not keep silent about the benefits of your concord.

totum creditur eximium, quicquid vobis fuerit praedicabili caritate sociatum.

All is deemed eximious, whatever shall have been associated with you by praiseworthy charity.

[3] Sed et vobis, gloriosi principes, cum sitis absolute mirabiles, aliquid tamen additur, cum vos omnia regna venerantur. nam commune est cunctis in suis imperiis praedicari, sed illud est omnimodis singulare in extranea gente laudes proprias invenire, quia ibi sunt vera iudicia, ubi neminem comprimit ulla timiditas. diligeris quidem, piissime imperator, in propriis regnis: sed quanto praestantius est, ut in Italiae partibus plus ameris, unde nomen Romanum per orbem terrarum constat esse diffusum!

[3] But even to you, glorious princes, although you are absolutely admirable, yet something is added, when all kingdoms venerate you. For it is common to all to be proclaimed in their own empires; but it is in every way singular to find one’s own proper praises among a foreign people, because there judgments are true, where no timidity constrains anyone. You are indeed cherished, most pious emperor, in your own realms; but how much more excellent it is that in the parts of Italy you are loved the more, whence the Roman name is agreed to have been diffused through the whole world!

oportet ergo vestram pacem servari, quae vobis contulit exordia gloriosa vocabuli.

Therefore it is fitting that your peace be preserved, which has conferred upon you the glorious beginnings of the appellation.

[4] Sed ut sacris affatibus ordine respondere videamur, reverentissima salutatione decursa piis sensibus indicamus beatissimum papam urbis Romae vel amplissimum senatum nostra praeceptione commonitos, ut vir eloquentissimus Petrus legatus serenitatis vestrae et doctrina summus et conscientiae claritate praecipuus sine aliqua dilatione competentia responsa reciperet nec contra vestram voluntatem moras incongruas sustineret, quia totum illud desideramus efficere, quod vestro nequeat iudicio displicere: quando et pietatem vestram hoc studere cognoscimus, quod nobis per omnia prodesse sentimus.

[4] But that we may seem to respond in order to the sacred affatus, a most reverent salutation having been run through, with pious sentiments we indicate that the most blessed pope of the city of Rome and the most ample Senate have been reminded by our precept, that the most eloquent man Peter, legate of your Serenity—supreme in doctrine and preeminent in the clarity of conscience—should without any delay receive the competent answers and should not endure incongruous delays against your will, because we desire to effect that whole matter which cannot displease your judgment: since also we recognize that your piety is zealous for this which we feel in all respects to be advantageous to us.

[5] Cui virum venerabilem illum legatum nostrum adiungendum esse credidimus, ut non per occasionem legationis vestrae, sed propria potius destinatione nostra possitis vota cognoscere.

[5] To whom we believed that that venerable man, our legate, should be adjoined, so that not by the occasion of your legation, but rather by our own proper dispatch you may be able to come to know our wishes.

XX. THEODORAE AUGUSTAE THEODAHADUS REX.

20. THEODAHAD THE KING TO THEODORA AUGUSTA.

[1] Litteras pietatis vestrae gratia, qua desiderata semper sumuntur, accepi et colloquia oris vestri muneribus omnibus celsiora reverentissima gratulatione promerui, cuncta mihi de tam sereno animo promittens, quando quicquid optare potui, in tam benigna collocutione suscepi.

[1] I received the letters of your piety with that grace with which things long-desired are always welcomed, and I obtained the colloquies of your lips, loftier than all gifts, with most reverent congratulation, pledging to me everything from so serene a mind, since whatever I could desire I received in so benign a colloquy.

[2] Hortamini enim ut quicquid expetendum a triumphali principe domno iugali vestro credimus, vestris ante sensibus ingeramus. quis iam dubitet ad effectum pervenire, quod talis potestas dignabitur allegare? ante quidem de causarum nostrarum aequitate praesumpsimus, sed nunc amplius de vestra promissione laetamur.

[2] For you exhort that whatever we believe is to be sought from the triumphal prince, your conjugal lord, we should first bring before your senses. Who now would doubt that what such a power will deign to allege will come to effect? Formerly indeed we presumed concerning the equity of our causes, but now we rejoice more on account of your promise.

non enim poterunt vota nostra differri, quando interest, quae meretur audiri. nunc implete promissa, ut rem tenere faciatis, cui spem certissimam contulistis.

for our vows will not be able to be deferred, since it is a matter that merits to be heard. now fulfill the promises, so that you may make the matter hold, upon which you have conferred the most certain hope.

[3] Additum est etiam gaudio meo, quod talem virum vestra serenitas destinavit, qualem et tanta gloria debuit mittere et vestra decet obsequia retinere. dubium enim non est illam mores deligere, cui observatur assidue, dum constat defaecari animum bonis praeceptionibus institutum. hinc est quod vestra reverentia commoniti duximus ordinandum, ut sive beatissimus papa sive senatus amplissimus sine aliqua dilatione respondeant, quod ab eis expetendum esse iudicastis, ne gloria vestra minus reverenda putetur, cui studium dilationis opponitur, sed potius de celeritate facti votiva gratia possit augeri.

[3] It has also been added to my joy that your Serenity has appointed such a man as both so great glory ought to send and as it befits your court to retain. For there is no doubt that one chooses the manners of the person whom one assiduously observes, since it is agreed that a mind trained by good precepts is clarified. Hence it is that, admonished by your Reverence, we have deemed it to be ordered that either the most blessed Pope or the most ample Senate, without any delay, should respond to that which you have judged ought to be sought from them, lest your glory be thought less reverend, against which a zeal for delay is opposed, but rather that by the celerity of the deed the votive grace may be able to be increased.

[4] Nam et de illa persona, de qua ad nos aliquid verbo titillante pervenit, hoc ordinatum esse cognoscite, quod vestris credidimus animis convenire. desiderium enim nostrum tale est, ut interveniente gratia non minus in regno nostro quam in vestro iubeatis imperio. significamus itaque supra dictum ante nos a venerabili viro papa egredi fecisse, quam vester legatus harum portitor de urbe Roma potuisset exire, ne aliquid accederet quod vestris animis obviaret.

[4] For also concerning that persona, about which something reached us by a titillating word, know that this has been ordained which we have believed to agree with your spirits. For our desiderium is such that, grace intervening, you may command by imperium no less in our regnum than in your own. We signify, therefore, that we caused the above-said to go forth, before us, from the venerable man, the pope, before your legate, the bearer of these, could depart from the city of Rome, lest anything should supervene that might run counter to your minds.

[5] Quapropter salutans veneratione, quae tantis debet meritis exhiberi, virum venerabilem illum et moribus et doctrina pollentem sanctitatis etiam honore reverendum ad vestram clementiam legationis officio peculiariter curavimus destinandum, quia gratas vobis illas credimus esse personas, quas divinis mysteriis iudicamus acceptas.

[5] Wherefore, greeting with the veneration which ought to be exhibited to such great merits, we have taken care particularly to have that venerable man—excelling both in morals and in doctrine, to be revered also with the honor of sanctity—assigned to your clemency in the office of a legation, because we believe those persons to be pleasing to you whom we judge to be accepted in the divine mysteries.

XXI. THEODORAE AUGUSTAE GUDELIVA REGINA.

21. GUDELIVA THE QUEEN TO THEODORA AUGUSTA.

[1] Aestimare te convenit, Augustarum prudentissima, quantis cupiam nisibus gratiam vestram quaerere, quam etiam domnus iugalis meus magno studio desiderat optinere. nam licet hoc illi sit omnimodis carum, mihi tamen cognoscitur esse praecipuum, quando me tantae dominae ita potest amor erigere, ut supra regnum cognoscar maius aliquod invenire. quid enim gratius quam si gloriae vestrae videar caritatis participatione sociari, ut quia vos abunde fulgetis, nobis libenter de proprio splendore mutuemini, cum damnum non est lumini alteri de sua claritate largiri?

[1] It befits you to esteem, most prudent of the Augustae, with what great efforts I long to seek your favor, which even my lordly consort with great zeal desires to obtain. For although this is in every way dear to him, yet to me it is recognized to be especial, since love for so great a lady can so raise me up, that I may be known to find something greater than a kingdom. For what is more gracious than if I should seem to be joined to your glory by a participation of charity, so that, because you shine abundantly, you may willingly lend to us from your own splendor, since it is no loss to a light to lavish of its own brightness upon another?

fovete desideria nostra, quae cognoscitis sinceritate praecipua. gratia vestra per omnia nos regna commendet. debetis enim nos claros reddere, qui de vestra volumus luce fulgere.

Foster our desires, which you know to be of preeminent sincerity. May your grace commend us through all kingdoms. For you ought to render us illustrious, we who wish to shine with your light.

[2] Quapropter serenitati vestrae reverentiam salutationis inpertiens affectuosa me animis vestris praesumptione commendo, sperans, ut sic omnia mirabilis prudentia vestra componat, quatenus fiducia, quae nobis de animo vestro data est, uberius augeatur. nam cum nullam inter Romana regna deceat esse discordiam, emersit tamen et qualitas rei, quae nos efficere cariores vestrae debeat aequitati.

[2] Wherefore, imparting to your Serenity the reverence of a salutation, with affectionate presumption I commend myself to your hearts, hoping that thus your wondrous prudence may compose all things, to the end that the confidence which has been given to us from your spirit may be more abundantly augmented. For although it befits that there be no discord among the Roman realms, yet there has also emerged a quality of the affair which ought to render us more dear to your equity.

XXII. IUSTINIANO IMPERATORI THEODAHADUS REX.

22. THEODAHAD THE KING TO JUSTINIAN THE EMPEROR.

[1] Retinetis, sapientissimi principum, et per legatos nostros et per virum disertissimum Petrum, quem nuper ad nos vestra pietas destinavit, quo studio concordiam Augustae serenitatis optemus. et nunc iterum per illum virum sanctissimum eadem credidimus esse repetenda, ut vera atque affectuosa iudicetis quae frequenter expetita cognoscitis. pacem siquidem sub omni sinceritate petimus, qui causas certaminis non habemus.

[1] You retain, most wise of princes, both through our legates and through the most eloquent man Peter, whom your piety lately dispatched to us, with what zeal we desire the concord of the August Serenity. And now again through that most holy man we have thought that the same things should be repeated, so that you may judge as true and affectionate those things which you recognize as having been frequently sought. For we seek peace with all sincerity, we who have no causes of strife.

talis ergo ad nos veniat, sic composita, sic decora, ut eam tantis votis merito quaesisse videamur. absit autem ut quod nobis committitur debeat ingravare.

let it, therefore, come to us of such a kind, so composed, so decorous, that we may seem deservedly to have sought it with such great vows. But far be it that what is committed to us should aggravate us.

[2] Pro nobis potius tractate quod convenit. trahitur enim ad benivola, cui causa creditur rationabiliter ordinanda, nec potest utilitatem propriam anteferre, cui magis decorum est credenti profutura praestare. considerate etiam, principes docti, et Ablabi vestri historica monimenta recolite, quantum decessores vestri studuerint de suo iure relinquere, ut eis parentum nostrorum foedera provenirent.

[2] On our behalf rather handle what is fitting. For he is drawn to benevolent things, to whom the case is entrusted to be rationally ordered, nor can he prefer his own utility, for whom it is more decorous to furnish to the one trusting things that will be profitable. Consider also, learned princes, and recall the historical monuments of your Ablabius, how much your predecessors strove to relinquish of their own right, so that the treaties of our ancestors might accrue to them.

aestimate, qua gratia debent oblata suscipi, quae consuerant postulari. non arroganter loquimur, qui veritatem fatemur. gloriae vestrae potius proficit quod demonstrare contendimus, quando nunc illi vestram gratiam ultro quaerunt, qui suis parentibus meliores se esse cognoscunt.

estimate, with what favor the things offered ought to be received, which were accustomed to be demanded. we do not speak arrogantly, we who confess the truth. what we strive to demonstrate rather profits your glory, since now those seek your favor of their own accord, who recognize themselves to be better than their parents.

associentur amicitia gratuita vestris animis quos prius vobis largitatis studio iungebatis, ne bona tantum illorum temporum fuisse credantur, quae vos et copiosa benignitate vincitis et affluenti munere superatis.

let those whom previously you were uniting to yourselves by a zeal for largess be associated to your minds by gratuitous friendship, lest the good things of those times be believed to have existed only then—things which you both outdo with copious benignity and surpass with affluent munificence.

[3] Atque ideo salutationis honorificentiam praelocuti illum virum venerabilem sacerdotio clarum, doctrinae laude conspicuum legationis nostrae ad pietatem vestram fecimus vota deferre. confidimus enim in virtute divina, quod et suis meritis vobis abunde placeat et desideria probae petitionis optineat, sperantes ut eum cum effectu rerum celerius recipere debeamus. sed quia epistularis series continere non poterat universa, aliqua sacris sensibus verbo insinuanda commisimus, ne fastidium vobis faceret lectio prolixa chartarum.

[3] And therefore, having prefaced the honorific of a salutation, we caused that venerable man, renowned for priesthood and conspicuous in the praise of doctrine, to carry the vows of our legation to your Piety. For we confide in divine virtue that both by his own merits he will abundantly please you and will obtain the desires of an honest petition, hoping that we ought the more swiftly to receive him back with the outcome effected. But since the epistolary series could not contain everything, we entrusted certain matters to be insinuated by word to your sacred senses, lest a prolix reading of papers produce weariness for you.

XXIII. THEODORAE AUGUSTAE THEODAHADUS REX.

23. THEODAHAD THE KING TO THEODORA AUGUSTA.

[1] Suscipientes legatum vestrum virum eloquentissimum Petrum et, quod est ipsis dignitatibus honorabilius, vestris obsequiis inhaerentem, optata nobis Augustae gratiae monimenta fulserunt, ut per eum disceremus acceptum vobis esse, quod in hac re publica constat evenisse. ostendistis vos diligere quicquid ad iustitiam cognoscitur pertinere, quando per divinam providentiam omni suspicione detersa desiderabilis potest unanimitas permanere. nunc est potius quod regna coniungat promissio fixa et votiva concordia.

[1] Receiving your legate, the most eloquent man Peter, and—what is more honorable than the dignities themselves—adhering to your dutiful services, the desired tokens of the Augusta’s favor shone for us, so that through him we might learn that what is agreed to have occurred in this commonwealth is acceptable to you. You have shown that you esteem whatever is known to pertain to justice, since, by divine providence, with all suspicion wiped away, desirable unanimity can endure. Now rather what should join kingdoms is a fixed promise and a votive concord.

[2] Et ideo illum virum venerabilem vestris conspectibus vere dignissimum legatum nostrum ad vos specialiter credidimus esse dirigendum, ut, vobis annitentibus, serenissimi iugalis vestri pacis gratia solidetur, quatenus generalitas evidenter agnoscat merito venisse nos ad suavitatem foederis per tale vinculum caritatis.

[2] And therefore we have believed that that venerable man, truly most worthy of your presence, our envoy, ought to be directed to you in particular, so that, with you lending support, the grace of peace of your most serene consort may be solidified, to the end that the generality may plainly acknowledge that we have deservedly come to the suavity of the treaty through such a bond of charity.

[3] Et quia semel bene inita nulla debent contraria occasione suspendi, si quid est quod difficultate sui nobis non oportet imponi, sapientiae vestrae moderatione mitigetur, ut affectum, quem circa regnum vestrum habere coepimus, iugibus studiis augeamus.

[3] And because things once well initiated ought to be suspended by no contrary occasion, if there is anything which, by its own difficulty, ought not to be imposed upon us, let it be mitigated by the moderation of your wisdom, so that we may augment, by unremitting studies, the affection which we have begun to have toward your kingdom.

[4] Quapropter erigite vestrae sapientiae firmitatem et hanc vobis palmam concordiae specialiter vindicate, ut, sicut clementissimi imperatoris fama in proeliis inclita dicitur, ita in pacis studio opinio vestra cunctorum ammiratione laudetur. familiariter vos et frequenter videat harum portitor quem direxi, quatinus effectum possit celerem promereri, qui ad praesumptam gratiam visus est destinari. speramus enim iusta non gravia, cum tamen nihil videatur inpossibile, quod per talem gloriam cognoscimus allegare.

[4] Wherefore raise up the firmness of your wisdom and specially vindicate for yourselves this palm of concord, so that, just as the fame of the most clement emperor is said to be renowned in battles, so in the pursuit of peace your repute may be praised with the admiration of all. Let the bearer of these whom I have sent see you familiarly and frequently, so that he may be able to earn a swift effect, he who seems to have been destined for the presumed grace. For we hope for things just, not grievous, since yet nothing seems impossible which we know to allege through such glory.

XXIIII. THEODORAE AUGUSTAE GUDELIVA REGINA.

24. GUDELIVA THE QUEEN TO THEODORA AUGUSTA.

[1] Veniente viro sapientissimo Petro ita nos amor vestrae serenitatis explevit, ut vidisse nos aestimemus, cuius colloquia benigna suscepimus. quis enim tanta affabilitate suscepta non reddat venerationis eximia, cui ante dignationis eloquium iure ab omnibus commendationis suae debetur officium?

[1] With the most wise man Peter coming, the love of your Serenity so filled us that we think we have seen you, whose benign colloquies we received. For who, with such affability having been received, does not render eximious veneration to one to whom, even before the eloquence of gracious condescension, the office of commendation is by right owed by all?

[2] Et ideo per illum virum venerabilem legatum domni iugalis nostri ad vos specialiter directum salutiferos apices curavimus destinandos, ut recurrens vestrae serenitatis affatus et de optata incolumitate laetificet et de firmissimae gratiae nos faciat exultatione gaudere. tali enim compendio et causarum bene disponitur ordo et vestrae tranquillitatis geminata crescit affectio. suscipiamus ergo vestri animi bona, quia hoc est vere regale propositum gloriose vivere amore cunctorum.

[2] And therefore, through that venerable man, the legate of our lord consort, specially directed to you, we took care to dispatch salutary epistles, so that the returning address of your Serenity may both gladden us concerning the desired safety and make us rejoice with the exultation of most steadfast favor. For by such a compendium the order of causes is well arranged, and the affection for your tranquility grows redoubled. Let us, then, receive the good things of your spirit; for this is truly a regal purpose: to live gloriously by the love of all.

[3] Quaedam vobis per harum portitorem verbo suggerenda commisimus, quae pro ingenita mansuetudine et libenter accipite et efficaciter deo auxiliante praestate.

[3] Certain things to be suggested to you by word we have entrusted through the bearer of these, which, in keeping with your innate mansuetude, both gladly receive and, God aiding, effectively carry out.

XXV. IUSTINIANO IMPERATORI THEODAHADUS REX.

25. THEODAHAD THE KING TO JUSTINIAN THE EMPEROR.

[1] Per venerabilem virum Heracleanum presbyterum Augusta nobis pagina vestrae serenitatis illuxit, gratiam sermonis benigne tribuens et apte munera salutationis inpertiens, ut re vera magnum sit beneficium tam suave principis meruisse colloquium. cui reddimus quanta valemus caritate responsum, optantes ut et sospitatem vestram saepius nos audire contingat et regni vestri felicitas semper accrescat, quia tale votum nos decet habere, quod gloriam salutemque vestram iugiter possit extendere.

[1] Through the venerable man Heracleanus, presbyter of Augusta, the page of your Serenity shone upon us, kindly granting the grace of discourse and fittingly imparting the gifts of salutation, so that in truth it is a great beneficium to have merited so sweet a colloquy of the prince. To which we return a response with as much charity as we are able, wishing both that it may befall us more often to hear of your soundness and that the felicity of your reign may always increase, because it befits us to have such a vow as can continually extend your glory and safety.

[2] Significamus etiam pro vestro voto ad papam urbis Romae nos litteras destinasse, ut praesentium gerulo litterarum sine aliqua dilatione respondeat, quatenus qui a vobis dirigi meruit, celeritatis gratiam consequatur. nostri enim voti est causas emergere, in quibus possimus vestris desideriis oboedire, quia sic vos ad reddendam dilectionem efficaciter commonemus, si vobis in aliqua parte pareamus.

[2] We signify also that, according to your vow, we have sent letters to the pope of the City of Rome, that he reply to the bearer of the present letters without any delay, so that he who has deserved to be directed by you may obtain the grace of celerity. For it is of our vow that occasions emerge in which we can obey your desires, because thus we effectively admonish you to render love in return, if we obey you in any part.

XXVI. IUSTINIANO IMPERATORI THEODAHADUS REX.

26. THEODAHAD THE KING TO JUSTINIAN THE EMPEROR.

[1] Intellegimus serenitatis vestrae gratiam muneribus omnibus ditiorem, quando illa nos hortamini facere, quae ad mercedem nostram possint omnimodis pertinere. tale siquidem votum semper amantis est, ut causas nos misericordiae velitis agere, quae nos divinae possint commendare potentiae.

[1] We understand that the favor of your Serenity is richer than all gifts, since you encourage us to do those things which can in every way pertain to our reward. For indeed such a desire is always that of one who loves, that you should wish us to pursue causes of mercy, which can commend us to divine power.

[2] Et ideo significamus gloriae vestrae monasterium famularum dei, quod vobis insinuatum est tributorum gravi sorte laborare, eo quod ager eius nimia inundatione perfusus sterilitatis vitia de inimica humectatione contraxerit: ad virum eminentissimum Senatorem praefectum praetorio dedisse nos nihilominus iussionem, ut eius ordinatione provida ad praedium, de quo querella est, diligens inspector accedat et, rebus moderata inquisitione trutinatis, quicquid gravaminis potest habere possessio, rationabiliter abrogetur, ita ut competens atque sufficiens dominis remanere possit utilitas, quia vere nobis lucrum pretiosissimum iudicamus, quod pro mansuetudinis vestrae voluntate concedimus.

[2] And therefore we signify to your glory that the monastery of the handmaids of God, which has been made known to you to be laboring under a heavy lot of tributes, for the reason that its field, drenched by an excessive inundation, has contracted the defects of sterility from hostile saturation: to the most eminent man Senator, Prefect of the Praetorium, we have nonetheless given an order that, by his provident ordering, a diligent inspector may go to the estate about which there is a complaint, and, the matters having been weighed with a moderated inquiry, whatever burden the holding can have be reasonably abrogated, so that a fitting and sufficient utility may be able to remain to the owners, because we truly judge that to be the most precious profit to us which we grant in accordance with the will of your mildness.

[3] De Ranildae quoque causa, unde vestra serenitas me commonere dignata est, quamvis ante longum tempus sub parentum nostrorum regno contigerit, tamen necesse nobis fuit negotium de propria largitate componere, ut tali facto eam non paeniteret mutata religio.

[3] Concerning Ranilda’s case as well, about which your Serenity deigned to remind me, although it befell long ago under the reign of our parents, nevertheless it was necessary for us to compose the business out of our own largess, so that by such a deed she would not regret the religion having been changed.

[4] Earum siquidem rerum iudicium non praesumimus, unde mandatum specialiter non habemus. nam cum divinitas patiatur diversas religiones esse, nos unam non audemus imponere. retinemus enim legisse nos voluntarie sacrificandum esse domino, non cuiusquam cogentis imperio: quod qui aliter facere temptaverit, evidenter caelestibus iussionibus obviavit.

[4] For indeed we do not presume the judgment of those matters for which we do not have a special mandate. For since divinity suffers diverse religions to exist, we do not dare to impose one. For we maintain that we have read that sacrifice is to be made voluntarily to the Lord, not by the command of anyone compelling; whoever attempts to do otherwise clearly opposes the heavenly injunctions.

merito ergo pietas vestra invitat nos ad talia quae nobis praecipiunt divina mandata.

Rightly therefore your piety invites us to such things as the divine mandates prescribe for us.

XXVII. SENATORI PPO THEODAHADUS REX.

27. THEODAHAD THE KING TO SENATOR, PRAETORIAN PREFECT.

[1] Non dare, sed reddere videtur expensas, quisquis tributariis aliquo remedio subvenire festinat. quid enim iustius est quam petenti conferre quod intellegitur ipse laborasse? ad misericordiam forsitan pascantur otiosi: cultor agri ad futuram famem deseritur, nisi ei, cum necesse fuerit, subvenitur.

[1] Whoever hastens to come to the aid of the taxpayers by some remedy seems not to give, but to render back outlays. For what is more just than to confer upon the one requesting that which he is understood to have toiled for himself? Perhaps the idle are fed for the sake of mercy; the cultivator of the field is abandoned to a future famine, unless succor is given him when it shall be necessary.

[2] Quapropter industriosae Liguriae devotisque Venetiis copia subtracta dicitur esse de campis: sed nunc nascatur in horreis, quia nimis impium est plenissimis cellis vacuos esurire cultores. atque ideo illustris magnitudo vestra, quorum dignitas ad hoc legitur instituta, ut de repositis copiis populum saturare possetis, Liguribus, quos tamen indigere cognoscitis, tertiam portionem ex horreis Ticinensibus atque Dertonensibus per solidum viginti quinque modios distrahi censitote.

[2] Wherefore to industrious Liguria and to devoted Venetia the supply is said to have been subtracted from the fields: but now let it be born in the granaries, because it is excessively impious that, with the cellars most full, the cultivators, left empty, should hunger. And therefore let Your Illustrious Greatness—whose dignity is read to have been instituted for this very purpose, that you might be able to sate the people from the laid-up stores—decree that to the Ligurians, whom you nevertheless know to be in need, a third portion from the granaries of Ticinum and Dertona be sold, at the rate of twenty-five modii per solidus.

[3] Venetis autem ex Tarvisiano atque Tridentino horreis ad definitam superius quantitatem idem dari facite tertiam portionem, ut miserata divinitas copiam largiri possit, quam homines in se exercuisse cognoscit. et ideo tales viros his distributionibus adhibete, ut indulgentia nostra maxime ad illos perveniat qui suis viribus pasci minime potuerunt.

[3] But for the Venetians, from the Tarvisian and Tridentine granaries, have the same third portion given up to the quantity defined above, so that pitying divinity may be able to bestow plenty, which she knows that men have exercised among themselves. And therefore employ such men for these distributions, that our indulgence may most of all reach those who have by no means been able to feed themselves by their own strength.

XXVIII. SENATORI PPO THEODAHADUS REX.

28. THEODAHAD THE KING TO SENATOR, PRAETORIAN PREFECT.

[1] Decet regiam iustitiam custodire quod a iudicibus bene agentibus fuerit ordinatum, maxime quorum conscientia sic nota est, ut nihil incaute, nihil venalitatis studio fecisse videantur. et ideo arcarios prorogatores tritici, vini et casei, macellarios, vinarios, capitularios horreariorum et tabernariorum, fenerarios et cellaritas, qui ad urbem Romam vel ad mansionem pertinent Ravennatem, sed et eos, qui ripam Ticinensem et Placentinam sive per alia loca quicumque publicos titulos administrare noscuntur, quos a vobis conperimus ordinatos, cuius iudicia sic libenter amplectimur, sic servari desideramus, tamquam a nobis facta esse credantur, nec sinimus contra illos cuiusquam praevalere malitiam, qui vestro iudicio amministrationes publicas susceperunt.

[1] It befits royal justice to guard what has been ordained by judges acting well, especially those whose conscience is so well known that they seem to have done nothing incautiously, nothing by a zeal for venality. And therefore the treasury clerks, the prorogators of wheat, wine, and cheese, the butchers (macellarii), the vintners, the capitulary-holders of the granaries and of the tavern-keepers, the moneylenders (fenerarii) and the cellarers, who pertain either to the city of Rome or to the Ravenna mansio, but also those who along the Ticinine and Placentine riverbank, or through other places, are known to administer public titles—whom we have learned from you to have been appointed—whose judgments we so willingly embrace, so we desire to be observed, as though they are believed to have been done by us; nor do we allow anyone’s malice to prevail against those who by your judgment have undertaken public administrations.

[2] Quapropter in designatis titulis ambitio, inimica semper iustitiae, conquiescat: consuetudinarium bene agentibus locum protinus tollamus invidiae: non liceat cuiquam intra quinquennium praedictis velle succedere, si tamen vestra inquisitione eos nulla culpa respuerit. sint ergo intrepidi, qui vestra voluntate vel sunt vel fuerint ordinati: procurent sibi necessaria securi: non timeat intra hoc quinquennium expelli, quem commendaverit probitas actionis.

[2] Wherefore, in the designated titles let ambition, always an enemy to justice, come to rest: let us at once remove, against those who act well, the customary place for envy: let it be permitted to no one within a five-year period to wish to succeed to the aforesaid, provided that your inquisition has found no fault in them. Let them therefore be intrepid, who by your will either are or shall have been ordained: let them procure for themselves the necessaries in security: let him not fear to be expelled within this five-year period, whom the probity of his action has commended.

[3] Propter sterilitatem quoque praesentis temporis de singulis speciebus, prout eminentiae vestrae rationabiliter visum fuerit, pretia facite temperari, ut hi, quibus commissum est exercere singulos apparatus, de iniusto gravamine non querantur. sed quoniam humana ambitio nisi per metum damni non potest inhiberi, si qui a vobis titulis ordinatis, sive suffragiis sive patronorum precibus nisus, visus fuerit cuique succedere, statim triginta librarum auri multa feriatur, a vobis nihilominus exigenda.

[3] On account also of the scarcity of the present time, cause the prices of each kind to be moderated, as it shall have seemed reasonable to your Eminence, so that those to whom it has been entrusted to conduct each provisioning may not complain of an unjust burden. But since human ambition cannot be inhibited except through fear of loss, if anyone, with the posts arranged by you, relying either on suffrages or on the prayers of patrons, shall be seen to succeed to anyone, let him at once be struck with a fine of 30 pounds of gold, to be exacted by you nonetheless.

[4] Quod si ad hoc damnum idoneus non potuerit inveniri, corporali supplicio poenam luat qui non potuerit in supra dicta perculsione sufficere et frustretur ausibus suis, poena etiam inurendus infamiae, qui contra interdicta nostra aliqua tergiversatione venire temptaverit. nihil enim securum, nihil poterit stabile reperiri, si semper invidentium vota ad illicitas accedere permittantur insidias. quod magnitudo vestra in omnium faciat pervenire notitiam, ne quis per ignorantiam se existimet excusandum, quod non intellexerit fuisse prohibitum.

[4] But if one suitable for this loss cannot be found, let him who has not been able to suffice in the above-said exaction pay the penalty by corporal punishment, and let him be frustrated in his ventures; and he also is to be branded with the penalty of infamy who shall have tried, by any tergiversation, to come against our interdicts. For nothing secure, nothing stable can be found, if the wishes of the envious are always permitted to resort to illicit snares. See that your Greatness causes this to come into the knowledge of all, lest anyone think himself to be excusable by ignorance, because he did not understand that it had been forbidden.

XXVIIII. VVISIBADO COMITI THEODAHADUS REX.

29. THEODAHAD THE KING TO VVISIBADUS, COUNT.

[1] Cum generis tui honoranda nobilitas et magnae fidei documenta suasissent, ut tibi urbem Ticinum, quam per bella defenderas, gubernandam pace crederemus, limosae podagrae subita inundatione completus, aquas Bormias potius siccativas, salutares huic specialiter passioni, velle te expetere postulasti. desiderium tuum remediali iussione sanamus, ut sospitatem, quam merito in te quaerimus, iussionis beneficio compleamus.

[1] Since the honor-worthy nobility of your lineage and the documents of great fidelity had persuaded us to entrust to you, to be governed in peace, the city of Ticinum, which you had defended through wars, being overtaken by the sudden inundation of muddy gout, you petitioned that you wished rather to seek the Bormian waters, desiccative and salutary especially for this complaint. We heal your desire by a remedial mandate, so that the soundness which we rightly seek in you we may accomplish by the benefit of the order.

[2] Absit enim, ut bellicosissimum virum tyrannis gravissimae calamitatis exarmet, quae miro modo membra virentia infusione poenalis umoris cogit arescere nodosque mobiles replet marmoreo tumore crescentes. cum norit alia cuncta vacuare, iuncturae petit concavas lacunas, ubi palustri statione pigrescens saxa perficit de liquore et quae ad decorem inflexionis natura laxaverat, in turpissimum rigorem peregrina soliditate constringit.

[2] Far be it that the tyranny of a most grievous calamity should disarm a most warlike man, which in a wondrous way compels the vigorous limbs to wither by an infusion of penal humor, and fills the mobile nodes (joints) with a marmoreal swelling as it grows. While it knows how to evacuate all other things, it seeks in the joints the concave lacunae, where, by palustrine stagnation growing sluggish, it perfects stones out of liquid, and those parts which nature had loosened for the decor of inflection it constricts into the most shameful rigor by a foreign solidity.

[3] Haec passio insanabilis et sanitas passibilis ligat solutos, contrahit vivos et decrescere facit corpora, quae nulla sunt mutilatione truncata. constantibus membris proceritatis mensura perit et minor cernitur, cui nihil subductum esse sentitur. subtrahuntur superstiti ministeria membrorum: corpus vivum est nec movetur et inter insensibilia redactum iam non proprio voto, sed motu fertur alieno.

[3] This incurable affliction and a passible health binds the unbound, contracts the living, and makes bodies decrease, though they are truncated by no mutilation. With the limbs remaining intact, the measure of stature perishes, and one is seen smaller, from whom nothing is perceived to have been subtracted. The services of the limbs are withdrawn from the still-living: the body is alive and is not moved, and, reduced among the insensibles, now is borne not by its own will, but by another’s motion.

haec viva mors supra omnia tormenta sana dicitur et melius habere fertur, qui evasisse causam tanti periculi non probatur.

this living death, above all torments, is called sound, and he is said to fare better who is not proven to have evaded the cause of so great a peril.

[4] Desederit quidem dolor, sed dimittit reliquias fortiores et, novo infelicitatis exemplo, passio videtur abscedere et aeger non desinit aegrotare. appendia ipsa cruciatis debitoribus aliquando solvuntur: ista enim vincula sunt quae, cum semel potuerint illigare captum, nesciunt in tota vita dissolvere. infelicia signa relinquit abscedens et more gentium barbararum hospitium corporis occupatum suis indiciis violenta defendit, ne ubi ferox ista coepit succedere, adversa illuc iterum sanitas audeat fortassis intrare.

[4] Pain may indeed have subsided, but it leaves behind stronger remains, and, as a new example of ill-felicity, the passion (suffering) seems to withdraw and the sick man does not cease to be sick. Even the arrears themselves are sometimes remitted to debtors under torment: for these are chains which, once they have been able to bind the captive, do not know how to loosen him throughout an entire life. Departing, it leaves ill-fated signs, and, after the manner of barbarian nations, it violently defends the body’s occupied lodging by its own badges, lest, where this fierce thing has begun to take possession, opposing health perhaps should dare to enter there again.

hoc licet omnibus videatur esse contrarium illis maxime, qui armorum exercitatione floruerunt, ne membra illa durissima langoris decoctione mollescant, et qui ab hoste foris superari minime potuerunt, ab interna potius contrarietate vincantur. perge igitur auctore deo gressibus tuis ad locum praedictum. absit enim, ut bellator noster ambulet passibus alienis.

Although this may seem contrary to all, most of all to those who have flourished in the exercise of arms, lest those very hard limbs grow soft by the decoction of languor, and lest those who could in no way be overcome by a foe outside be conquered rather by an internal contrariety. Proceed therefore, with God as author, with your own steps to the aforesaid place. For far be it that our warrior should walk with alien steps.

equino dorso, non humana subvectione portetur, quia viro forti grave est sic vivere, ut nec inermem possit implere. quae ideo tibi exaggerata narratione retulimus, ut ad studium sanitatis votiva nimis cupiditate rapiaris. utere igitur aquis illis, primum potae dilutoriis, deinde thermarum exhalitationibus siccativis, ubi merito indomabilis cervix illa flectitur passionis, quando interna plurima effusione mundantur, exteriora attractiva virtute libera fiunt et velut duobus auxiliis congregatis in medium missa superatur.

let him be carried on an equine back, not by human subvection, because for a brave man it is a grave thing to live thus, that he cannot even accomplish it unarmed. which things we have therefore recounted to you with an exaggerated narration, so that you may be snatched to the pursuit of health by a desire too votive. use therefore those waters, first, drunk, for diluting, then the drying exhalations of the hot baths, where with good reason that indomitable neck of the passion is bent, when the internal parts are cleansed by a very great effusion, the external become free by attractive virtue, and, as though two aids had been congregated, the matter sent into the midst is overcome.

amentur illic munera concessa divinitus. contra illam humani generis debellatricem data sunt opportuna munimima lavacrorum et quam non edomat iuge decennium, non mille potionum mollit introitus, voluptuosis illic remediis effugatur. praestent optatum divina beneficium, ut famam loci verissimam tua potius salubritate noscamus, quem nobis desiderabile est evadere quicquid adimit corpoream sospitatem.

Let the gifts granted divinely be loved there. Against that debellatrix of the human race the opportune muniments of the baths have been given, and what an unremitting decade does not tame, what the intake of a thousand potions does not soften, is there escaped by voluptuous remedies. May the divine beneficence grant the desired boon, that we may know the most truthful fame of the place rather by your salubrity, for it is desirable to us that you evade whatever takes away corporeal soundness.

XXX. HONORIO PRAEFECTO URBIS THEODAHADUS REX.

30. THEODAHAD THE KING TO HONORIUS, PREFECT OF THE CITY.

[1] Relationis vestrae tenore comperimus in via sacra, quam multis superstitionibus dicavit antiquitas, elephantos aeneos vicina omnimodis ruina titubare, et qui solent in carnali substantia supra millenos annos vivere, occasum videantur proximum in simulacris aereis sustinere. his providentia vestra reddi faciat propriam longaevitatem uncis ferreis hiantia membra solidando: alvum quoque demissam subdito pariete corroboret, ne illa magnitudo mirabilis solvatur turpiter in ruinam.

[1] From the tenor of your report we have learned that on the Sacred Way, which antiquity consecrated to many superstitions, the bronze elephants are tottering, with ruin near at hand in every way, and that they who are wont in carnal substance to live for more than a thousand years seem to be sustaining a near downfall in their bronze simulacra. For these, let your providence cause their proper longevity to be restored by consolidating the gaping limbs with iron hooks: let it also corroborate the drooping belly with a supporting wall set beneath, lest that marvelous magnitude be shamefully dissolved into ruin.

[2] Nam et vivis ipse casus adversus est, qui, dum in genus cubationis arte hominum succisis arboribus ingentia membra commiserint, toto pondere supinati nequeunt propriis viribus surgere, quos semel contigerit corruisse, scilicet quia pedes eorum nullis inflectuntur articulis, sed in modum columnarum rigentes atque incurvabiles iugiter perseverant. ibi tanta mole prostrati sunt, ut tunc magis metallicos possis credere, cum se vivos aspicias non movere. iacent superstites similitudine cadaverum: mortuos putes, quos vivos esse non dubites et more cadentium fabricarum, nesciunt locum sponte relinquere, quem suis membris potuerint occupare.

[2] For even for the living the very mishap is adverse, who, when, by the art of men, trees having been cut down, they have brought their vast limbs into a kind of recumbency, being turned supine with their whole weight, are not able by their own forces to rise again, once it has befallen them to have collapsed—namely because their feet are bent by no articulations, but, after the manner of columns, rigid and incurvable, they persist continually. There they are laid low by so great a mass that you could then believe them rather metallic, when you see living creatures not moving themselves. They lie surviving in the likeness of cadavers: you would think them dead whom you do not doubt to be alive; and, in the fashion of falling structures, they do not know how of their own accord to leave the place which they have been able to occupy with their limbs.

[3] Magnitudo illa terribilis nec formicis minutissimis par est, quando beneficium non habet naturae, quod ultima videntur animalia meruisse. humano solacio consurgunt, cuius arte iacuerunt. belua tamen suis gressibus restituta novit memor esse beneficii: in magistrum quippe recipit quem sibi subvenisse cognoscit: ad ipsius arbitrium gressus movet, ipsius voluntate cibos capit, et, quod omnem intellegentiam quadrupedum superat, non dubitat primo aspectu adorare quem cunctorum intellegit esse rectorem: cui si tyrannus appareat, inflexa permanet nec imponi potest beluae hoc et malis pendere, quod a se novit bonis principibus exhibere.

[3] That terrible magnitude is not even equal to the most minute ants, since it does not have the beneficium of nature which the lowest animals seem to have merited. By human solace they rise, by whose art they had lain. Yet the beast, restored to its own steps, knows to be mindful of the benefaction: indeed it accepts as master him whom it recognizes to have come to its aid: at his arbitrium it moves its steps, at his will it takes food, and—what surpasses all intelligence of quadrupeds—it does not hesitate at first sight to adore him whom it understands to be the rector of all: before whom, if a tyrant should appear, it remains unbent, nor can this be imposed upon the beast—to pay it also to evil men—that which it knows of itself to exhibit to good princes.

[4] In vicem manus promuscidem tendit et magistro profutura gratanter accipit, quia se ipsius cura vivere posse cognoscit. est enim, ut ita dixerim, praedictae beluae nasuta manus, per quam data suscipit et ori suo voranda transmittit. nam cum sit altum animal, brevissima cervice compositum est, ut quod cibos ex humo non praevalebat carpere, hoc se ministerio videretur posse satiare.

[4] In place of a hand it stretches out the proboscis and gratefully receives what will be profitable to the master, because it recognizes that by his care it can live. For this is, so to speak, the aforesaid beast’s nosed hand, through which it takes what is given and passes it on to its own mouth to be devoured. For since it is a tall animal, it is composed with a very short neck, so that, because it was not able to pluck foods from the ground, it might seem able to satisfy itself by this instrument.

temptando solum cautus semper incedit, retinens initio captivationis suae fuisse sibi noxiam ruinam.

by testing the ground he always proceeds cautiously, retaining that at the beginning of his captivity the fall had been harmful to him.

[5] Flatum suum, quia dolori capitis humani mederi dicitur, rogatus exhalat. hic dum ad aquas venerit hauriendas, per cavum promuscidis in modum pluviae imbrem postulatus effundit et sic agnoscit quod petitur, ut libens faciat quod rogatur. motu corporis ab diversis postulat quod magistro porrigat et nutritoris compendia sua putat alimenta.

[5] His breath, because it is said to remedy the pain of the human head, he exhales when asked. When he has come to waters to be drawn, through the cavity of the proboscis he, when requested, pours out a shower in the manner of rain, and thus he recognizes what is sought, so that he willingly does what is asked. By motion of the body he solicits from various people what he might hand over to his master, and he counts his own food as the savings of his nourisher.

quod si aliquis praebere contempserit postulata, vesicae collectaculo patefacto tantam dicitur alluvionem egerere, ut in eius penatibus quidam fluvius videatur intrare, contemptum vindicans de fetore.

but if anyone should scorn to furnish the things requested, with the bladder’s reservoir laid open, it is said to discharge such an inundation that a certain river seems to enter into his household, avenging the contempt by the fetor.

[6] Nam et laesus servat offensam et longo post tempore reddere dicitur, a quo iniuriatus esse sentitur. oculi quidem parvi, sed graviter se moventes. credas aliquid regium eius intendisse conspectum.

[6] For even when wounded he keeps the offense, and is said to render it after a long time, upon the one by whom he feels himself to have been injured. The eyes indeed are small, but move themselves with gravity. You would think his gaze had intended something regal.

despicit scurriliter ludentes: honestum aliquid gratanter adtendit et advertis recte iudicare, cui levia cognoveris displicere.

he scornfully despises those jesting scurrilously: he gladly attends to something honorable, and you advert that he judges rightly, one whom you have come to know to be displeased by light matters.

[7] Cutis huius ulcerosis vallibus exaratur, a qua transportaneorum nefanda passio nomen accepit, quae in tantam duritiam solidatur, ut putes esse osseam cutem. haec nulla vi transmittitur, nullo ferri acumine penetratur, ideoque Persarum reges hanc beluam ad bella traxerunt, quae et nullis ictibus pulsata cederet et adversarios sua mole terreret.

[7] The skin of this creature is furrowed with ulcerous valleys, from which the unspeakable suffering of the transport-men took its name; it is hardened into such a durity that you would think it an osseous skin. This is traversed by no force, penetrated by no acumen of iron; and therefore the kings of the Persians drew this beast into wars, as one that, even when struck, would yield to no blows, and would terrify adversaries by its mass.

[8] Quapropter eorum vel formas habere gratissimum est, ut qui vivam substantiam non viderunt, opinatum animal tali imaginatione cognoscant. et ideo non patiaris perire, quando Romanae dignitatis est artificum ingeniis in illa urbe recondere, quod per diversas mundi partes cognoscitur dives natura procreasse.

[8] Wherefore it is most gratifying even to have their forms, so that those who have not seen the living substance may come to know the supposed animal by such imagination. And therefore do not suffer it to perish, since it is of Roman dignity to lay up, by the ingenuity of artificers, in that city, that which through the diverse parts of the world is known that rich Nature has procreated.

XXXI. UNIVERSIS GOTHIS VVITIGIS REX.

31. WITIGIS THE KING TO ALL THE GOTHS.

[1] Quamvis omnis provectus ad divinitatis est munera referendus nec aliquid constat bonum, nisi quod ab ipso dinoscitur esse collatum, tamen quam maxime causa regiae dignitatis supernis est applicanda iudiciis, quia ipse nihilominus ordinavit, cui suos populos parere concessit. unde auctori nostro gratias humillima satisfactione referentes indicamus parentes nostros Gothos inter procinctuales gladios more maiorum scuto subposito regalem nobis contulisse praestante domino dignitatem, ut honorem arma darent, cuius opinionem bella pepererant.

[1] Although every advancement ought to be referred to the gifts of divinity, and nothing is agreed to be good except what is discerned to have been bestowed by him, yet most especially the cause of royal dignity is to be applied to supernal judgments, because he likewise has ordained the one whom he has permitted his peoples to obey. Whence, returning thanks to our author with most humble submission, we declare that our forefathers the Goths, amid battle-ready swords, in the manner of the ancestors, with a shield placed beneath, have conferred upon us—by the Lord’s favor—the royal dignity, so that arms might give the honor, whose reputation wars had engendered.

[2] Non enim in cubilis angustiis, sed in campis late patentibus electum me esse noveritis, nec inter blandientium delicata colloquia, sed tubis concrepantibus sum quaesitus, ut tali fremitu concitatus desiderio virtutis ingenitae regem sibi Martium Geticus populus inveniret. quamdiu enim fortes viri inter bella ferventia nutriti principem ferre poterant non probatum, ut de eius fama laboraret, quamvis de propria virtute praesumeret? necesse est enim talem de cunctis opinionem currere, qualem gens meruerit habere rectorem.

[2] For know that I was chosen not in the narrowness of a bedchamber, but on fields lying broadly open; nor amid the delicate colloquies of flatterers, but I was sought with trumpets blaring, so that, stirred by such a roar, with a desire for inborn virtue, the Getic people might find for themselves a Martial king. For how long, indeed, could brave men, nourished amid seething wars, endure a prince not approved, so that his fame must labor, although he presumed upon his own valor? For it is necessary that an opinion among all run of such a kind as the ruler whom a nation has deserved to have.

[3] Nam sicut audire potuistis, parentum periculis evocatus adveneram communem cum omnibus subire fortunam: sed illi ducem me sibi esse non passi sunt, qui exercitatum regem quaerere videbantur. quapropter primum divinae gratiae, deinde Gothorum favete iudiciis, quia me regem omnes facitis, qui unanimiter vota confertis. deponite nunc damnorum metum: dispendiorum suspiciones abicite: nihil sub nobis asperum formidetis.

[3] For, as you have been able to hear, summoned forth by the dangers of our parents, I had come to undergo a common fortune with all: but they did not allow me to be a leader for them, who seemed to be seeking a seasoned king. Wherefore, first show favor to divine grace, then to the judgments of the Goths, since you all make me king, you who unanimously confer your votes. Lay down now the fear of damages: cast away suspicions of losses: dread nothing harsh under our rule.

[4] Amare novimus viros fortes, qui saepius bella peregimus. additur, quod unicuique virorum vestrorum testis adsisto. ab alio enim mihi non est opus facta vestra narrari, qui omnia vobiscum laboribus sociatus agnovi.

[4] We know how to love brave men, we who have more often prosecuted wars. In addition, I stand as witness to each one of your men. For I have no need that your deeds be narrated to me by another, I who, associated with you in labors, have known them all.

arma Gothorum nulla promissionum mearum varietate frangenda sunt: ad gentis utilitatem respiciet omne quod agimus: privatim nec nos amabimus: hoc sequi promittimus quod ornet regium nomen.

the arms of the Goths are not to be broken by any diversity of my promises: everything that we do will look to the utility of the nation: in private we will not even love ourselves: we promise to follow that which adorns the royal name.

[5] Postremo nostrum per omnia pollicemur imperium, quale Gothos habere deceat post inclitum Theodericum: vir ad regni curas singulariter et pulchre compositus, ut merito unusquisque principum tantum praeclarus intellegatur, quantum consilia illius amare dinoscitur. idcirco parens illius debet credi, qui eius facta potuerit imitari. et ideo pro regni nostri utilitate estote solliciti, de interna conversatione domino iuvante securi.

[5] Finally we promise our imperium in all things, such as it befits the Goths to have after the renowned Theoderic: a man uniquely and beautifully composed for the cares of the kingdom, so that each of the princes is rightly understood to be illustrious in just that measure in which he is discerned to love his counsels. Therefore he ought to be believed his parent who shall have been able to imitate his deeds. And so, for the utility of our kingdom be solicitous, secure, with the Lord aiding, about internal conversation.

XXXII. IUSTINIANO IMPERATORI VVITIGIS REX.

32. WITIGIS THE KING TO THE EMPEROR JUSTINIAN.

[1] Quanta sit nobis, clementissime imperator, gratiae vestrae votiva suavitas, hinc omnino datur intellegi, ut post tot gravissimas laesiones et tanta effusione sanguinis perpetrata sic videamur pacem vestram quaerere, tamquam nos nemo vestrorum putetur ante laesisse. pertulimus talia, qualia et ipsos possunt offendere qui fecerunt, insecutiones sine reatu, odium sine culpa, damna sine debitis. et ne pro parvitate sui neglegi potuisset, non in provinciis tantum, sed in ipso rerum capite probatur inflictum.

[1] How great for us, most clement emperor, is the votive suavity of your grace, is altogether given to be understood from this: that after so many most grave lesions and such an effusion of blood perpetrated, thus we seem to seek your peace, as though none of yours should be thought to have previously injured us. we have borne such things as can offend even those very men who did them: persecutions without guilt, hatred without fault, damages without debts. and lest by reason of its smallness it could have been neglected, it is shown to have been inflicted not only in the provinces, but in the very head of affairs.

aestimate, quos dolores abicimus, ut vestram iustitiam reperire possimus. talis res effecta est, quam mundus loquatur: quae sic a vobis meretur componi, ut aequitatem vestram generalitas debeat ammirari.

estimate what dolors we cast aside, that we may be able to find your justice. such a thing has been effected as the world might speak of: which so deserves to be composed by you, that the generality ought to admire your equity.

[2] Nam si vindicta regis Theodahadi quaeritur, mereor diligi: si commendatio divae memoriae Amalasuinthae reginae prae oculis habetur, eius debet filia cogitari, quam nisus vestrorum omnium perducere decuisset ad regnum, ut cunctae gentes potuissent agnoscere vicissitudinem vos gratiae tanto pignori reddidisse.

[2] For if the vengeance of King Theodahad is sought, I deserve to be cherished; if the commendation of Queen Amalasuintha of divine memory is kept before the eyes, her daughter ought to be considered—whom the efforts of you all should have conducted to the kingdom—so that all the nations might be able to recognize the reciprocation, that you had returned favor to so great a pledge.

[3] Illud etenim vos debuit permovere, quod distributione mirabili ante regni fastigia invicem vos divinitas nostram fecit habere notitiam, ut amoris causam tribueret, quibus aspectus gratiam contulisset. quali enim reverentia principem colere potui, quem adhuc in illa positus fortuna suspexi? sed potestis et nunc omnia redintegrare quae facta sunt, quando non est difficile illum in affectum retinere, qui gratiam constat desideranter expetere.

[3] For this indeed ought to have moved you: that by a marvelous dispensation, before the pinnacles of the kingdom, divinity made you, in turn, have acquaintance with us, so as to grant a cause of love to those upon whom the sight had conferred grace. For with what reverence could I honor a prince, whom I, still placed in that condition of fortune, looked up to? But you can even now reintegrate all that has been done, since it is not difficult to retain him in affection who manifestly seeks favor with longing.

[4] Et ideo salutantes clementiam vestram honorificentia competenti indicamus nos legatos nostros illum atque illum ad serenitatis vestrae sapientiam destinasse, ut omnia more vestro cogitetis, quatinus utraeque res publicae restaurata concordia perseverent et quod temporibus retro principum laudabili opinione fundatum est, sub vestro magis imperio divinis auxiliis augeatur. reliqua vero per legatos praedictos serenitati vestrae verbo insinuanda commisimus, ut et aliqua epistularis brevitas perstringeret et causas nostras suggerentes plenius intimarent.

[4] And therefore, greeting your clemency with appropriate honor, we indicate that we have dispatched our legates So-and-so and So-and-so to the wisdom of your serenity, that you may consider all things in your wonted manner, to the end that both commonwealths, concord being restored, may persevere, and that what in bygone times by the princes was founded with laudable repute may, under your imperium, by divine aids be increased the more. The rest indeed we have entrusted to the aforesaid legates to be conveyed by word to your serenity, so that some epistolary brevity might also touch upon matters, and, as they suggest our causes, they might intimate them more fully.

XXXIII. MAGISTRO OFFICIORUM VVITIGIS REX.

33. WITIGIS THE KING TO THE MASTER OF THE OFFICES.

[1] Illum et illum legatos nostros ad serenissimum principem dirigentes congruum fuit magnitudini vestrae per eos salutiferos apices destinare, ut in omni parte vestra beneficia mererentur, cum nostrae deportarent collocutionis affectum.

[1] As we dispatch so-and-so, our envoys, to the most serene prince, it was fitting for Your Magnitude to send through them salutary letters, so that in every respect they might merit your favors, while they conveyed the tenor of our colloquy.

[2] Et ideo epistularem gratiam vestris meritis exhibentes speramus, ut apud clementissimi imperatoris animos eis vestra prudentia suffragetur, quia sic sunt iusta quae petimus, ut omnium sapientium mereantur adnisum. facile enim a vobis debet corrigi, quod non decuisset admitti. sed potestis omnia gratanter, omnia placabiliter ordinare, quia dulcior solet esse gratia post amaritudines expiatas.

[2] And therefore, exhibiting epistolary favor to your merits, we hope that, before the minds of the most clement emperor, your prudence may lend them its suffrage, since the things we ask are so just as to deserve the effort of all the wise. For what ought not to have been admitted ought easily to be corrected by you. But you can order all things graciously, all things placably, because grace is wont to be sweeter after the bitternesses have been expiated.

refugere vos enim potuisset ignotus: ego autem, qui ornatum rei publicae vestrae vidi, qui tot nobilia procerum corda cognovi, non me desidero a piissimi principis gratia dividere, si in me velit quae sunt iusta cogitare.

For one unknown could have fled from you; but I, who have seen the ornament of your republic, who have come to know so many noble hearts of the magnates, do not desire to be separated from the favor of the most pious prince, if he is willing to consider what things are just concerning me.

[3] Nam si alter offensam meruit, ego debeo gratissimus haberi, qui odioso cum vindicta successi. vestros animos sum secutus: praemia mihi fuerant reddenda, non laesio. et ideo non negetur gratia, cui nulla sunt penitus imputanda.

[3] For if another deserved the offense, I ought to be held most gratifying, I who succeeded with vengeance upon the odious man. I have followed your dispositions: rewards ought to have been rendered to me, not injury. And therefore let favor not be denied to one to whom nothing at all can be imputed.

atque ideo sepultum sit odium cum morte peccantis. nam etsi de vobis aliquid minus forte mereamur, Romana libertas cogitetur, quae per bellorum tumultus ubique concutitur. pauca dixisse sapientiae vestrae sufficiunt, quia in alto pectore protenditur, quod consideratum semper augetur.

and therefore let the odium be buried with the death of the sinner. For even if we perhaps may merit somewhat less from you, let Roman liberty be considered, which through the tumults of wars is shaken everywhere. To have said a few things suffices for your wisdom, because in the lofty breast there is extended that which, once considered, is ever augmented.

XXXIIII. EPISCOPIS SUIS VVITIGIS REX.

34. WITIGIS THE KING TO HIS BISHOPS.

[1] Si sacerdotibus etiam ignotis honorem debemus, quanto magis illis quos amabili veneratione conspeximus! aliter enim requirimus notum et aliter appellamus incognitum. visorum maior semper affectus est, dum gratissime retinetur qui assiduo et suavi sermone coniungitur.

[1] If we owe honor even to priests unknown, how much more to those whom we have beheld with amiable veneration! For we seek the known in one way and we address the unknown in another. The affection for those seen is always greater, since that is most gratefully retained which is joined by assiduous and sweet discourse.

et ideo per harum portitores legatos nostros, quos ad serenissimum principem destinavimus, sanctitati vestrae praesentamus debitae venerationis obsequium, sperantes, ut pro nobis orare dignemini et, ubi usus exegerit, solacia vestra reperiant, quia necesse est, ut bene velitis quos vobis religione iunctos esse cognoscitis.

and therefore through the bearers of these, our legates, whom we have dispatched to the most serene prince, we present to your sanctity the obeisance of due veneration, hoping that you may deign to pray for us and that, where need shall require, our legates may find your solaces, because it is necessary that you should wish well to those whom you know to be joined to you by religion.

XXXV. PRAEFECTO THESSALONICENSI VVITIGIS REX.

35. WITIGIS THE KING TO THE PREFECT OF THESSALONICA.

[1] Illum et illum legatos nostros ad serenissimum principem deo favente direximus, per quos necesse fuit magnitudini vestrae reddere salutationis affectum, quando honori vestro et sapientiae debetur, ut vobiscum collocutionis gratia perfruamur. speramus autem ab excellentia vestra, ut moram non debeant sustinere, quos nos sub celeritate perspicitis destinasse, quatenus vestris beneficiis applicemus, si eos remota tarditate pervenire cognoscimus.

[1] So-and-so and So-and-so, our legates, we have directed to the most serene prince, with God favoring, by whom it was necessary to render to your Magnitude the sentiment of salutation, since it is owed to your honor and wisdom that we may enjoy with you the grace of collocution. we hope, moreover, from your Excellency, that they ought not to endure delay—those whom you clearly perceive we have dispatched with celerity—so that we may apply ourselves to your beneficence, if we learn that, with tardiness removed, they arrive.