Cassiodorus: VARIARUM LIBRI XII

[1] Ammonet nos consuetudo sollemnis dare fastis nomen, ornatum proprium Romae, terrenam curiae claritatem, ut per annorum numerum decurrat gratia dignitatum et beneficiis principum sacretur memoria saeculorum. Felix a consule sumat annus auspicium portamque dierum tali nomine dicatum tempus introeat faveatque reliquae parti fortuna principii.

[1] The solemn custom admonishes us to give a name to the fasti, Rome’s proper ornament, the earthly splendor of the curia, so that through the number of years the grace of dignities may run its course and the memory of the ages may be consecrated by the benefactions of princes. Let the year take a happy auspice from the consul, and let time enter the gate of the days dedicated by such a name, and let the fortune of the beginning favor the remaining part.

[2] Quid enim vobis credi possit optatius quam ut alumnos proprios ad ubera sua Roma recolligat et in venerandi nominis coetu senatum numeret Gallicanum? agnoscit curia Transalpini sanguinis decus, quae non semel coronam suam nobilitatis eius flore vestivit. novit inter reliquos fasces viros inde sumere consulares.

[2] For what could be thought more to your liking than that Rome should gather back her own alumni to her own breasts and, in the assembly of the venerable name, reckon the Gallican senate? The Curia recognizes the honor of Transalpine blood, which more than once has clothed her crown with the flower of its nobility. She knows, among the other fasces, to draw from there men of consular rank.

qui longo stemmate ducto per trabeas lege temporum originarius est honorum. nam quis bonorum indolem nesciat esse Felicem, qui primis auspiciis hinc prodidit meritum, quod ad patriam visus est festinare virtutum. bonum iudicium est secuta prosperitas: crevit cum libertate provectibus: nec passi sumus eum inglorium relinquere, qui ad honorem rei publicae meruit pervenire.

who, a long lineage being drawn out, is native-born to honors through the trabeae by the law of the times. For who, among good men, would be unaware that Felix has the nature of the good, who by his earliest auspices here disclosed his merit, in that he seemed to hasten toward the fatherland of virtues. Prosperity followed good judgment: with liberty he grew in advancements: nor did we allow him to be left inglorious, who deserved to arrive at the honor of the Republic.

[3] Dignus plane largitatibus nostris, qui in ipso pueritiae flore maturis moribus lubricam frenavit aetatem et, quod rarum continentiae bonum est, patre privatus gravitatis factus est filius: cupiditatem inimicam sapientiae subiugavit, vitiorum blanda contempsit, superbiae vana calcavit. ita superatis excessibus ante dare visus est de moribus consulatum.

[3] Worthy plainly of our largesses, he who in the very flower of boyhood bridled the slippery age with mature morals, and—what is a rare good of continence—deprived of his father became a son of gravity: he subjugated desire, the enemy of wisdom; he despised the blandishments of vices; he trampled the vanities of pride. Thus, with excesses overcome, he seemed, from his morals, to have given the consulship in advance.

[4] Nos autem, qui bonis redimimur institutis, quos probitas inspecta conciliat, curules infulas praestitimus candidato, ut virtutum desideria possimus provocare per munera: quia non deficit rei studium, quae praemium largius habet. atque ideo vos, qui utriusque rei publicae bonis indiscreta potestis gratia delectari, iungite favorem, adunate sententiam: amborum iudicio dignus est eligi, qui tantis fascibus meretur augeri.

[4] But we, who are wreathed by good institutions, whom probity, when inspected, conciliates, have bestowed the curule insignia upon the candidate, so that we may be able to provoke desires for virtues through bestowals: for zeal for an enterprise does not fail which has the more liberal reward. And therefore you, who can take delight with undivided favor in the goods of each commonwealth, join your favor, unite your judgment: by the verdict of both he is worthy to be chosen, who deserves to be elevated to such fasces.

II. FELICI V. I. CONSULI ORDINARIO THEODERICUS REX.

2. THEODERIC THE KING TO FELIX, A MOST ILLUSTRIOUS MAN, ORDINARY CONSUL.

[1] Amamus beneficia nostra geminare nec semel praestat largitas collata fastidium, magisque nos provocant ad frequens praemium qui initia nostrae gratiae suscipere meruerunt. novis enim iudicium impenditur, favor autem placitis exhibetur. decorum est namque principis arbitria non haerere, quia commendantur priora posterioribus donis et firmatur omnis indubitata de repetitione sententia.

[1] We love to twin our benefactions, nor does largess, once conferred, breed distaste; and those who have merited to receive the beginnings of our grace provoke us the more to frequent reward. For judgment is expended upon the new, but favor is exhibited to those who have pleased. For it is decorous that a prince’s decisions not stick, since earlier favors are commended by later gifts, and every judgment is made indubitable by repetition.

pridem tibi honorum tribuimus gradum, nunc fastigium concedimus dignitatum: ut et anteriora merito contulisse videamur et in sequentibus constantiam tenere nostra benignitas aestimetur.

Formerly we bestowed upon you the grade of honors; now we grant the pinnacle of dignities: so that we may seem to have conferred the former deservedly, and our benignity may be esteemed to maintain constancy in what follows.

[2] Non enim relinqui inglorios patimur, qui generis claritate praedicantur. currat quin immo honorum gratia per parentes, sub imperio boni principis omnium fortuna proficiat. nam quis desperet augmentum, ubi est in amore donum et praestare propositum?

[2] For we do not allow those to be left inglorious who are proclaimed for the clarity of their lineage. Nay rather, let the grace of honors run through the parents, let the fortune of all advance under the rule of a good prince. For who would despair of augmentation, where the gift is in love and the purpose is to bestow?

huius experimenta clementiae te retines approbasse, cum soli genitalis fortuna derelicta velut quodam postliminio in antiquam patriam commeasses. excepit te noster affectus, implevit beneficiis macus fecitque esse votum, quod nostrum expetisses imperium. sic enim decebat crescere, qui meliora visus est elegisse.

you retain that you approved the proofs of this clemency, when, the fortune of your natal soil having been abandoned, as by a certain postliminium you had journeyed back to your ancient fatherland. our affection received you, filled you with benefactions, and made it a wish fulfilled that you had sought our imperium. for thus it was fitting that he should grow, who seemed to have chosen the better things.

mutatur enim fortuna cum dominis: et in laude regnantis proficit, quod subiectus adquirit.

For fortune changes with the masters; and what the subject acquires advances to the praise of the one reigning.

[3] At tu parem te huic indulgentiae praestitisti. illustri enim honore ditatus tanta te maturitate tractabas, ut annos leves patereris esse sub pondere, quem non potuit in prima aetate vincere fortissima vis naturae. paterna enim substantia locupletatus, quae semper novos extollit heredes, conservasti divitias, cum ad eas praeter laboris studia pervenisses.

[3] But you showed yourself equal to this indulgence. For, endowed with illustrious honor, you conducted yourself with such maturity that you allowed your years to be light beneath the burden—you whom, in your earliest age, the most powerful force of nature could not overcome. Enriched by your paternal estate, which always exalts new heirs, you conserved the riches, although you had come to them apart from pursuits of labor.

solet enim facile labi, quod sine difficultatibus potuit inveniri.

for what could be found without difficulties is wont easily to slip away.

[4] Auxisti patrimonium vivacitatis instantia. nam quod signum magis bonae dispensationis quaeratur, ubi testis est consulatus? in tanta facultate meruisti, ad quod vix eversis patrimoniis pervenitur.

[4] You increased the patrimony by the persistence of your vivacity. For what sign of good dispensation can be more sought, when the consulship is witness? With such means you merited that which is scarcely attained even with patrimonies overturned.

privata parcitas liberalitates publicas enutrivit. transisti gloriam patris dispositione laudabili: et quod ille assumere non valuit, de eius opibus effecisti. celsos currus nisi confidentia magna non appetit, dum generosi est animi optare quod summum est.

private parsimony has nourished public liberalities. you have surpassed the glory of your father by laudable disposition: and what he was not able to assume, you have effected from his resources. lofty chariots are not sought unless by great confidence, since it is of a generous spirit to opt for what is highest.

[5] Audentes facit homines fiducia sui, quia se non patitur occulere, quem praecipit natura prodire. rediit per te Transalpinae familiae consulatus et arentes laurus viridi germine renovasti. sacram urbem tuis votis aspice candidatam.

[5] Confidence in oneself makes men audacious, because it does not allow him to hide himself whom nature bids to come forth. Through you the consulship returned to a Transalpine family, and you renewed the parched laurels with a green sprout. Look upon the sacred city made candidate by your vows.

tende igitur ad laudum celsa vestigium, ut priores tuos, quos honore reparas, virtute transcendas. sume itaque per indictionem quartam consulatus insignia dignumque te tantorum desideriis praesenti comproba largitate.

therefore direct your step toward the lofty heights of praise, so that by virtue you may transcend your forebears, whom you restore with honor. take, then, through the fourth Indiction, the insignia of the consulship, and by present largess prove yourself worthy of the desires of such great men.

[6] Hic profecto locus est, ubi praeconium meretur effusio, et virtutis genus est propriam substantiam non amare, ubi tantum opinionis adquiritur, quantum facultatibus abrogatur. respice te supra omnium umeros atque ora volitare talemque te praebe, ut dignus genere, dignus urbe, dignus nostro iudicio, dignus trabeis aestimeris.

[6] Here assuredly is the place where an outpouring merits proclamation, and it is a kind of virtue not to love one’s own estate, where as much repute is acquired as is abrogated from one’s means. Look upon yourself as flitting above the shoulders and faces of all, and present yourself such that you may be judged worthy of your lineage, worthy of the City, worthy of our judgment, worthy of the trabeae.

III. SENATUI URBIS ROMAE THEODERICUS REX.

3. THEODERIC THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Gaudete, patres conscripti, redisse vobis stipendia dignitatum: gaudete provincias longa aetate desuetas viros vobis pendere consulares et de tali auspicio maiora promittite. solent initia portendere meliora, dum a parvis inchoant, quae in sequentibus magna se ammiratione sublimant.

[1] Rejoice, conscript fathers, that the stipends of dignities have returned to you: rejoice that the provinces, long disaccustomed, are paying for you consular men, and from such an auspice promise greater things. Beginnings are wont to portend better things, when they commence from small matters, which in what follows raise themselves to greatness with great admiration.

[2] Iacebat nobilis origo sub Gallicano iustitio et honoribus suis privata peregrinabatur in patria. tandem pressos divina levaverunt: Romam recepere cum gloria et avorum antiquas laurus ab honorata curiae silva legerunt. nam quis possit negare generi munus, cuius habetis velut in arce depositum?

[2] The noble origin lay under the Gallican cessation of public business, and, deprived of its honors, was wandering as a foreigner in its fatherland. At length the divine raised those who were pressed down: they brought back to Rome with glory, and they gathered the ancient laurels of the ancestors from the honored grove of the curia. For who could deny a gift to the lineage, whose deposit you hold, as it were, laid up in the citadel?

in ore quippe rumoris est quondam Felicis adhuc vivere consulatum: quia bona norunt durare post hominem et quod gloriose geritur, fine temporis non tenetur.

for indeed it is on the lips of rumor that the once Felix’s consulship still lives: because good things are known to endure after the man, and what is borne gloriously is not held by the end of time.

[3] Cuius ut antiquam prosapiem, satiati veterum copia, transeamus, est adhuc in oculis omnium candidati nobilissimus pater, qui prudentiae facibus ita praeluxit in curia, ut haberetur merito clarus inter tot lumina dignitatum. litterarum quippe studiis dedicatus perpetuam doctissimis disciplinis mancipavit aetatem. non primis, ut aiunt, labris eloquentiam consecutus toto Aonii se fonte satiavit.

[3] In order that we may pass over his ancient lineage, sated with the abundance of the ancients, there is still before the eyes of all the most noble father of the candidate, who so lit the way in the Curia with the torches of prudence that he was deservedly held renowned among so many luminaries of dignities. Dedicated, indeed, to the studies of letters, he made over his whole lifetime to the most learned disciplines. Not, as they say, having attained eloquence with merely the first lips (first sip), he satiated himself from the whole Aonian fountain.

[4] Vehemens disputator in libris, amoenus declamator in fabulis, verborem novellus sator aequiperaverat prorsus meritis quos lectitarat auctoros. commendavit etiam studiorum bona per benignitatis insignia: sciens imperitiam magis inflari aura superbiae, quae levibus flabris exponitur, quia virtutum radicibus non tenetur. fuit quidam nostrorum temporum Cato, qui abstinendo vitiis alios formaret exemplis.

[4] A vehement disputant in books, a pleasant declaimer in fables, a new sower of words, he had altogether equaled in merits the authors whom he had often read. He also commended the goods of studies by tokens of benignity: knowing that inexperience is more puffed up by the breeze of pride, which is exposed to light gusts, because it is not held by the roots of virtues. There was, in our times, a certain Cato, who by abstaining from vices fashioned others by examples.

rerum quoque naturalium causas subtilissime perscrutatus Cecropii dogmatis Attico se melle saginavit. digna plane scientia, in qua mens honestissima conquiescat, quae animo semper aliquid salutare complectitur: cui accidere nulla possunt ingrata, dum sibi commendat omnia mundanarum rerum sola, cui labilis fortuna non imperat. cetera de illo meminisse vos sufficit, quando bona explicare tanti viri non vacat occupatis.

having most subtly investigated also the causes of natural things, he stuffed himself with Attic honey of the Cecropian dogma. A knowledge plainly worthy, in which a most honorable mind may rest, which always embraces something salutary for the soul: to which nothing unpleasing can befall, since, alone, it commends to itself all things of worldly affairs, and fickle Fortune does not rule over it. As for the rest about him, it suffices that you remember, since for the busy there is no leisure to explicate the good things of so great a man.

[5] Nunc ad candidatum ora convertite, ut paternarum laudum in hunc recognoscatis esse vestigium, nec tantum pater imaginem dedisse corporis quam signa iudicetur transfudisse virtutis. vixit enim inter vos, ut scitis, non consuetudine peregrina, sed gravitate Romana. ab ipsis quippe primordiis honoribus aggregatus pueritiam suam, quod est certissimae probitatis indicium, gloriosissimis viris aemula semper gravitate sociavit, ut post domesticae virtutis exempla sumeret de publica auctoritate constantiam.

[5] Now turn your faces to the candidate, that you may recognize in him a vestige of his paternal praises, and judge that the father has bestowed not so much an image of the body as transfused the signs of virtue. For he lived among you, as you know, not with a peregrine consuetude, but with Roman gravitas. Indeed from his very beginnings, admitted to honors—his joining his boyhood, which is the mark of most certain probity, to the most glorious men—with a gravitas ever emulous, was such that, after the examples of domestic virtue, he might take constancy from public authority.

et quamquam omnium gratiam indiscreta fuerit electione sectatus quia de magnis raro eligi potest, tamen patricii Paulini se ornavit affectu, ut hinc daret mirabilis conscientiae signum, quod ad virum visus est festinare praecipuum.

and although he pursued the favor of all with an indiscriminate election, since among the great a choice can rarely be made, nevertheless he adorned himself with the affection of the Patricius Paulinus, so that from this he might give a sign of marvelous conscience, in that he seemed to hasten to the preeminent man.

[6] Praestat enim decus amicitia desiderata potiorum, quam societas bonorum morum callet infundere, dum affectione concordi parem sibi studet esse quem diligit. huic igitur, patres conscripti, avitis bonis cum suis meritis relucenti vestrae gratiae praestate fulgorem. non impar ad curialium insignia venit, qui de speciosa stirpe descendit.

[6] For the desired friendship of superiors confers a distinction which the society of good morals is skilled to infuse, while with concordant affection it strives to make equal to itself the one whom it loves. To this man, therefore, Conscript Fathers, shining with ancestral goods together with his own merits, grant the luster of your favor. He comes not unequal to the curial insignia, he who descends from a splendid stock.

[7] Legit enim frequenter Roma fasces de moenibus Gallicanis, ne aut in damno suo praecipua contemneret aut probata virtus inhonora cessaret. impleatur ergo nobilis curia provincialibus bonis, cuius est proprium quodcumque videtur esse praecipuum. ipse quoque annus temporum pater quadrifaria se diversitate componit, nec desiderium caperet, si novitatis gratiam non haberet.

[7] For Rome has frequently elected the fasces from Gallic walls, lest she either, to her own loss, despise what is preeminent, or approved virtue should remain without honors. Therefore let the noble curia be filled with provincial good men, to which as its own belongs whatever seems to be preeminent. The year itself also, the father of times, composes itself with a fourfold diversity, nor would it capture desire if it did not have the grace of novelty.

favete ergo, patres conscripti, augmento vestro, nostro iudicio. nam si candidatus ornabitur, iam vobis proficit quod meretur.

Therefore, Conscript Fathers, favor your augmentation, by our judgment. For if the candidate is adorned, what he merits already profits you.

IIII. ECDICIO VIRO HONESTO THEODERICUS REX.

4. THEODERIC THE KING TO ECDICIUS, AN HONORABLE MAN.

[1] Delectamur vetustatis invento et sequi regulas constitutas libenter amplectimur, quia locus subreptionibus non relinquitur, quotiens rationabiliter constituta servantur. et ideo supplicationum tuarum tenore comperto praesenti auctoritate definimus, ut quicquid ad Antiochum, siliquatici vel monopolii titulos exercentem, nostra iussione pertinuit, ad te ratione simili transferatur, contra omnium calumniantium insidias salva aequitate praesenti auctoritate munitus: habiturus etiam amminicula saionis, quae pro vindicandis titulis antefatis nostra tibi sollemniter deputavit auctoritas, ita tamen ut privatis minime negotiis misceatur defensio tua. nam quod ad auxilium dedimus, contrarium nullo modo iustitiae sentiatur, quia rationabiliter aliena culpa te respicit, si quem tibi petis prodesse, per te sibi alter sentiat obfuisse.

[1] We are delighted by the invention of antiquity and we gladly embrace following established rules, because no place is left for surreptions whenever things constituted are reasonably observed. And therefore, the tenor of your supplications having been ascertained, by this present authority we define that whatever, by our command, pertained to Antiochus, who was exercising the titles of the siliquaticum or of monopoly, be transferred to you in like manner, fortified by this present authority, equity preserved, against the snares of all calumniators: you shall also have the aids of the saio (royal usher), which our authority has solemnly assigned to you for vindicating the aforesaid titles, provided, however, that your defense be in no way mixed with private business. For let it in no way be felt that what we have granted as an aid is contrary to justice, because, rationally, another’s fault concerns you, if the person whom you seek to be of advantage to you should, through you, make another feel that he has been disadvantaged.

V. FAUSTO PPO THEODERICUS REX.

5. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Cum nostra humanitas locum munificentiae videatur exquirere et interdum personis minus necessariis amore clementiae sua desideria largiatur, quanto magis in utilitate rei publicae delectatur expendere, ubi quicquid tribuitur, donantis utilitas duplicatur! quapropter illustrem magnificentiam tuam praesenti auctoritate praecipimus sexaginta militibus in Augustanis clusuris iugiter constitutis annonas, sicut aliis quoque decretae sunt, sine aliqua dubitatione praestare, ut utilitas rei publicae grato animo compleatur, quae emolumentorum commoditatibus adiuvatur.

[1] Since our humanity seems to seek out a place for munificence and sometimes, out of a love of clemency, to lavish its desires upon persons less necessary, how much more does it delight to expend for the utility of the commonwealth, where whatever is granted, the donor’s utility is doubled! Wherefore, by this present authority, we prescribe your illustrious magnificence to furnish rations to sixty soldiers continually stationed in the Augustan closures, just as they have also been decreed to others, without any hesitation, so that the utility of the commonwealth may be fulfilled with a grateful mind, which is aided by the conveniences of emoluments.

[2] Decet enim cogitare de militis transactione, qui pro generali quiete finalibus locis noscitur insudare et quasi a quadam porta provinciae gentiles introitus probatur excludere. in procinctu semper erit, qui barbaros prohibere contendit, quia solus metus cohibet, quos fides promissa non retinet.

[2] For it is fitting to think about the soldier’s provisioning, who is known to toil for the general quiet in the farthest places and, as from a certain gate of the province, is judged to shut out the inroads of the gentile peoples. He will always be in the battle-line, who strives to keep the barbarians back, because fear alone restrains those whom pledged faith does not hold.

VI. AGAPITO V. I. PATRICIO THEODERICUS REX.

6. THEODERIC THE KING TO AGAPITUS, A MOST ILLUSTRIOUS MAN, PATRICIAN.

[1] Deliberationis nostrae consilium virorum prudentium requirit obsequium, ut utilitatis publicae ratio sapientum ministerio compleatur. et ideo illustris magnitudo tua deo auxiliante cognoscat legationem nos ad Orientem deliberasse transmittere: cui te idoneum iudicantes iussis praesentibus evocamus, ut et tibi de aestimatione nostra crescat ornatus et nostris iussionibus per te procuretur effectus.

[1] The counsel of our deliberation requires the obedience of prudent men, so that the concern of public utility may be completed by the ministry of the wise. And therefore let your Illustrious Greatness, with God aiding, know that we have deliberated to transmit a legation to the East: judging you suitable for which, by these present orders we summon you, so that both for you there may grow an adornment from our estimation, and the effect of our injunctions may be procured through you.

[2] Sed licet omnis legatio virum sapientem requirat, cui provinciarum utilitas totiusque regni status committitur vindicandus, nunc tamen necesse est prudentissimum eligere, qui possit contra subtilissimos disputare et in conventu doctorum sic agere, ne susceptam causam tot erudita possint ingenia superare. magna ars est contra artifices loqui et apud illos aliquid agere, qui se putant omnia praevidere. lactare igitur tanto iudicio, quando ante suscipis electionis donum, quam tuum probare potuisses ingenium.

[2] But although every legation requires a wise man, to whom the utility of the provinces and the status of the whole kingdom is committed to be vindicated, now nevertheless it is necessary to choose the most prudent, who can dispute against the most subtle and act thus in a convocation of doctors, lest so many erudite wits be able to overcome the cause undertaken. It is a great art to speak against artificers and to accomplish anything among those who think they foresee all things. Rejoice, therefore, at so great a judgment, since you receive the gift of election before you could have proved your own ingenium.

VII. SUNAE V. I. COMITI THEODERICUS REX.

7. THEODERIC THE KING TO SUNA, A MOST ILLUSTRIOUS MAN, COUNT.

[1] Sine usu iacere non decet, quod potest ad decorem crescere civitatis, quia non est sapientiae profutura contemnere. et ideo illustris sublimitas tua marmorum quadratos, qui passim diruti negleguntur, quibus hoc opus videtur iniunctum in fabricam murorum faciat deputari, ut redeat in decorem publicum prisca constructio et ornent aliquid saxa iacentia post ruinas: ita tamen, ut metalla ipsa de locis publicis corruisse apud te manifesta ratione doceatur, quia sicut nolumus ornatum urbis cuiusquam praesumptione temerari, ita privatis compendiis calurnniam detestamur inferri.

[1] It is not fitting that what can grow to the decor of the city lie without use, because it is not wisdom to contemn what will be profitable. And therefore your illustrious sublimity should cause the squared blocks of marble, which, broken down here and there, are neglected, to be assigned to the task which seems enjoined upon them, for the fabric of the walls, so that the ancient construction may return to public decor and the stones lying after the ruins may adorn something: yet in such a way that it be shown before you by manifest reasoning that the very materials have fallen from public places, because just as we do not wish the adornment of any city to be rashly violated by presumption, so we detest that calumny be brought in for private gains.

VIII. SEVERO VIRO VENERABILI EPISCOPO THEODERICUS REX.

8. THEODERIC THE KING TO SEVERUS, A VENERABLE MAN, BISHOP.

[1] Quis melius ad aequitatis iura deligitur quam qui sacerdotio decoratur, qui amore iustitiae personaliter nesciat iudicare et diligens cunctos in commune locum non relinquat invidiae? proinde aptam considerantes vestris meritis actionem significamus nos per Montanarium sanctitati vestrae mille quingentos solidos destinasse, quos provincialibus, prout quemque praesenti anno exercitu nostro transeunte dispendium pertulisse cognoveris, habita laesionis aestimatione distribuas, ut nullus a nostra munificentia reddatur alienus, quem sua damna gravaverunt. nolumus enim sub confusione largiri, quod decet sub ratione distribui: ne quod nos necessarie transmisisse constat afflictis, superfluo tribuatur illaesis.

[1] Who is better chosen to the laws of equity than he who is adorned with the priesthood, who by love of justice does not judge with regard to persons and, being diligent, dealing with all in common, leaves no place for envy? Therefore, considering an action apt to your merits, we signify that through Montanarius we have destined to your Holiness 1,500 solidi, which you should distribute to the provincials, as you ascertain that each has borne loss in the present year by the passage of our army, having made an estimation of the injury, so that no one whom his own damages have burdened be rendered alien from our munificence. For we do not wish to lavish under confusion what it is fitting to distribute under reason, lest what it is agreed we have necessarily transmitted to the afflicted be bestowed superfluously upon those uninjured.

VIIII. FAUSTO PPO THEODERICUS REX.

9. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Inclinari precibus nostra novit humanitas nec pro affectu pietatis fines potest iustitiae custodire. benigni quippe principis est ad clementiae commodum transilire terminos aequitatum: quando sola est misericordia, cui omnes virtutes honorabiliter cedere non recusant.

[1] Our humanity knows to be inclined by prayers, nor, for the affection of piety, can it keep the bounds of justice. For it is of a benign prince to overleap the termini of equities to the advantage of clemency: since mercy alone is that to which all the virtues do not refuse to cede honorably.

[2] Dudum siquidem aestimatis meritis Sabino aurigae unum solidum menstruum feceramus: nunc autem quamvis histrio honesta nos supplicatione permovit, asserens ut qui laetitiae publicae minister existit, mendicitate tristissima non debeat ingravari. et ideo praesenti iussione decernimus, ut alterum solidum per mensem supra memoratus equorum moderator accipiat, quod publicis debeat rationibus imputari. gaudemus enim, quotiens expensarum paginae his titulis onerantur, quia magnum nobis est commodum, quando nonnulla pauperibus in qualibet conversatione largimur.

[2] For some time indeed, with his merits assessed, we had set for Sabinus the charioteer one monthly solidus; now, however, although an actor has moved us by an honorable supplication, asserting that he who is a minister of public rejoicing ought not to be weighed down by most grievous beggary. And therefore by the present injunction we decree that the above‑mentioned moderator of horses receive another solidus per month, which ought to be imputed to the public accounts. For we rejoice whenever the pages of expenses are burdened with these entries, because it is a great benefit to us when we bestow some things upon the poor in whatever manner of life.

X. SPECIOSO VIRO DEVOTO COMITIACO THEODERICUS REX.

10. THEODERIC THE KING TO SPECIOSUS, A DEVOUT MAN OF THE COMITATUS.

[1] Propositum regale est gravatis per iniuriam subvenire, ut coercitio pravi iustitiam faciat plus amari. nec dissimulari potest salva communione qua vivitur, ut sollicitatores publicos habeat genialis tori reverenda societas et illud humani generis procreabile sacramentum scelerata temeritate profanetur.

[1] It is a regal purpose to succor those burdened by injury, so that the coercion of the depraved may make justice be loved more. Nor can it be dissembled, without harm to the communion by which life is lived, that the reverend fellowship of the nuptial couch should have public procurers, and that that procreable sacrament of the human race be profaned by criminal temerity.

[2] Agapitae igitur spectabilis feminae supplicatione commoti, quae ab universis temptatum asserit suum secretum, ut etiam promitterent de nece mariti, a quo iuste potius merentur extingui, praesenti iussione decernimus, ut a tempore, quo iugalem copulam animo vitiata dereliquit, omni contractu, qui levitatis errore firmus esse non potest, legum ratione cassato, quicquid a retentatoribus constiterit possideri, sine ulla facies dilatione restitui, nec scelerati ad irrisionem iustitiae fraudum suarum valeant compendia vindicare. nimis enim absurdum est ut, quos poena meruit consumere, etiam lucra sibi valeant vindicare.

[2] Therefore, moved by the supplication of the notable woman Agapita, who asserts that her private chamber has been attempted by all, so that they even promised the slaying of her husband—by whom they rather justly deserve to be extinguished—we decree by the present injunction that, from the time when, her mind vitiated, she abandoned the conjugal coupling, with every contract, which by an error of levity cannot be firm, by the rationale of the laws annulled, whatever shall be established to be possessed by the detainers be restored without any semblance of delay, nor let the wicked be able, to the derision of justice, to vindicate the profits of their frauds. For it is excessively absurd that those whom punishment has deserved to consume should even be able to vindicate gains for themselves.

XI. PROBINO V. I. PATRICIO THEODERICUS REX.

11. THEODERIC THE KING TO PROBINUS, A MOST ILLUSTRIOUS MAN, PATRICIAN.

[1] Inter cetera humani generis pondera coniugalis affectus curam sibi praecipuam vindicavit: non inmerito, quia in honore esse meretur, unde reparatio posteritatis adquiritur. omne facinus auctores solos insequitur: error matris transit ad filios et novo infelicitatis eventu fit dedecus proprium scelus alienum. ideo enim iura vel divina vel publica nexum coniugii tanta cautela praecipiunt custodiri, ut crimen sit magnum conscientiae alienos affectus in reverentiam non habere.

[1] Among the other burdens of the human race, conjugal affection has claimed for itself a principal care: not undeservedly, because it deserves to be in honor, whence the reparation of posterity is acquired. Every crime pursues its authors alone: the mother’s error passes to the children, and by a new occurrence of unhappiness another’s crime becomes one’s own disgrace. Therefore the laws, whether divine or public, prescribe that the bond of marriage be guarded with such caution, that it be a great crime of conscience not to hold others’ affections in reverence.

[2] Basilius siquidem vir spectabilis datis precibus intimavit Agapitam coniugem suam de propriis penatibus a quibusdam vitio sollicitationis abductam, dum sexus ille femineus ad mutabilitatis vitia patet: quod etiam oblata nobis supra memoratae coniugis suae petitione firmavit: adiciens eam, cum in sacrosanctae ecclesiae saepta refugisset, ignorante marito magnitudini tuae casam Arcinatinam ratione postposita contulisse. unde nunc resipiens deplorat ingestam sibimet gravissimam nuditatem, factum suum ipsa condemnans, quippe ut pauper diviti, casto lubrica, prudenti viro donaret insipiens.

[2] Basil, a man of spectabilis rank, by a petition presented intimated that Agapita his spouse had been abducted from his own household by certain persons through the vice of solicitation, while that female sex lies open to the vices of mutability: which also he confirmed by a petition of his aforementioned wife presented to us: adding that she, when she had taken refuge within the enclosures of the most-sacrosanct church, with her husband unaware, had bestowed upon your Magnitude the Arcinatine house, reason being set aside. Whence now, coming to her senses, she laments the most grievous denudation inflicted upon herself, condemning her own deed, inasmuch as—poor to a rich man, wanton to a chaste one, foolish to a prudent husband—she made a gift.

[3] Nunc abicite lucra, quae honestam non videntur commendare personam, quia illud vos potius decet adquirere, quod et famam vestram possit augere. hinc etiam prius praecepta dederamus et nunc iterata iussione repetimus, ut supra scriptam rem sine aliqua dubitatione reddatis. alienatio enim rerum solidum desiderat habere iudicium, et certe in his versata rebus, firmum docetur perdidisse consilium.

[3] Now cast away gains which do not seem to commend an honorable person, since it befits you rather to acquire that which can also augment your fame. Hence also we had previously given precepts, and now we repeat them with a reiterated injunction, that you restore the above-written property without any hesitation. For the alienation of goods requires solid judgment, and certainly, having been engaged in these matters, she is shown to have lost firm counsel.

quid enim facere potuit probum, quae nullis culpis extantibus reliquit maritum?

Indeed, what commendable thing could she do, she who, with no faults extant, relinquished her husband?

XII. COMITI SILIQUATARIORUM ET CURAS PORTUS AGENTI THEODERICUS REX.

12. THEODERIC THE KING TO THE COUNT OF THE SILIQUATARIANS AND THE HARBOR-MASTER.

[1] Si desideriis nostris commercia peregrina famulantur, si prolato auro adquiritur externa devotio, quanto magis suis bonis abundare debet Italia, cum nulla in parendo probetur sentire detrimenta? et ideo speciem laridi nullatenus iubemus ad peregrina tranamitti, sed in usus nostros propitia divinitate servetur, ne, quod in nostris partibus conficitur, noxia neglegentia deesse videatur.

[1] If foreign commerces are subservient to our desires, if by the proffering of gold external devotion is acquired, how much more ought Italy to abound in her own goods, since in obeying she is proved to feel no detriments? And therefore we order that the kind of bacon be by no means sent across to foreign parts, but, by propitious divinity, let it be kept for our uses, lest that which is produced in our regions seem to be lacking through noxious negligence.

[2] Cavete itaque, ne culpis quamvis parva praebeatur occasio, scientes periculum gravissimum fore, si studeatis vel leviter in iussa committere. in qualitate est, non in quantitate peccatum: mensuram siquidem non quaerit iniuria. imperium, si in parvo contemnitur, in omni parte violatur.

[2] Therefore beware, lest an occasion be afforded for faults, however small, knowing that the peril will be most grave if you should endeavor even lightly to transgress the orders. in the quality, not in the quantity, is the offense: indeed, injury does not seek a measure. command, if it is despised in a small matter, is violated in every part.

XIII. FRUMARITH SAIONI THEODERICUS REX.

13. THEODERIC THE KING TO FRUMARITH, SAIO.

[1] Commovemur quidem pietatis studio querela supplicum, sed ea maxime, quae versatur in dispendiis innocentum, ut quibus non fuerunt in exigendo compendia, gravem subeant in reddendo iacturam. quod nostri temporis manifestum est non decere iustitiam, ut alterius despectus alterum gravet et reatus sit innoxiis de contemptibus alienis. Ulpianus siquidem flebili petitione suggessit administrationis suae tempore debitorem publicum in quadringentis solidis Venantio postulanti fideiussionis se vinculo tradidisse.

[1] We are indeed moved, by a zeal of piety, by the complaint of the suppliants—especially by that which turns upon the dispendia of the innocent—so that those for whom there were no compendia in exacting may undergo a heavy iactura in repaying. It is manifest in our times that this does not befit justice: that the despectus of one should burden another, and that there should be a reatus upon the guiltless from the alien contempts of others. For Ulpian, by a tearful petition, alleged that, in the time of his administration, as Venantius was demanding from a public debtor four hundred solidi, he had delivered himself into the bond of fideiussio (suretyship).

quo sponsionem suam praesumptione truculentium rusticorum despiciente complere supplicem memoratus solidorum numerus oneravit.

whereupon, his sponsion being despised by the presumption of truculent rustics, the aforementioned number of solidi has burdened the suppliant to make it good.

[2] Ideoque praedictum Venantium, quem frequenter multorum scelerum pulsat invidia, notum solummodo querelis assiduis, in praesenti negotio decernimus conveniri, ut legaliter convictus ea, quae promisisse suggeritur, sine aliqua mora tergiversationis adimpleat, quia melius semper legum pondere pressa curatur audacia et, dum metus talibus imponitur, peccandi licentia non praebetur.

[2] And therefore the aforesaid Venantius, whom the envy of many crimes frequently assails, known only by continual complaints, we decree to be convened in the present business, so that, once legally convicted, he fulfill without any delay of tergiversation those things which he is alleged to have promised; because audacity, when pressed by the weight of the laws, is always better cured, and, while fear is imposed upon such men, license to sin is not afforded.

XIIII. SYMMACHO PATRICIO THEODERICUS REX.

14. THEODERIC THE KING TO SYMMACHUS, PATRICIAN.

[1] Quis possit accusare iam reliqua, si pietatis nomina probantur esse crudelia? neglegitur levis reatus, cum tragoedia criminis nagna tonuerit, nec aliquis nititur quod parum est vindicare, si delicta summa respiciantur evadere. inimicum trucem ratio ipsa professionis ostendit: iratum plerumque poteris invenire collegam: inoboedientem vero filium declinare poenas non permittit humanitas.

[1] Who could accuse the rest now, if the very names of piety are proved to be cruel? A slight charge is neglected, when the tragedy of a great crime has thundered, nor does anyone strive to vindicate what is small, if the highest offenses are regarded as escaping. The very rationale of the profession shows the enemy as truculent: you will for the most part be able to find a colleague angry; but humanity does not allow the penalties to be turned aside for a disobedient son.

[2] Ubi est illa naturae vis, quae amplexu copulae destinatur ad posteros? ferarum catuli sequuntur parentes: a cespite suo virgulta non discrepant: propago vitis propriae servit origini: et discrepat homo a suo fusus initio? quid dicamus illa beneficia, quae vel extraneam possint obligare personam?

[2] Where is that force of nature, which by the embrace of union is destined for posterity? The whelps of wild beasts follow their parents: saplings do not differ from their own sod: the shoot of the vine serves its own origin: and does man, sprung from his own beginning, deviate from it? What shall we say of those benefactions which could bind even an extraneous person?

nutriuntur a parvulis, ipsis laboratur, ipsis divitiae conquiruntur: et cum sibi unusquisque credat abundare quod possidet, cum a patribus adhuc quaeritur, pro altera potius aetate peccatur. pro dolor! non merebimur eorum affectum, pro quibus subire non recusamus exitium?

They are nourished from the time they are very little; for them one labors; for them riches are acquired: and while each man believes that what he possesses abounds for himself, while it is still being asked from the fathers, it is sinned rather on behalf of another age. Alas! shall we not merit the affection of those for whom we do not refuse to undergo ruin?

Maria ipsa saevis tempestatibus excitata genitoris cura non refugit, ut peregrinis mercibus adquirat quod propriae suboli derelinquat.

The very seas, roused by savage tempests, a father’s care does not shun, in order to acquire by foreign merchandise what he may relinquish to his own offspring.

[3] Aves ipsae, quarum vita semper in escis est, naturam suam extranea sorde non maculant. ciconia, redeuntis anni iugiter nuntiatrix, eiciens tristitiam hiemis, laetitiam verni temporis introducens, magnum pietatis tradit exemplum. nam cum parentes eorum pennas senio coquente laxaverint nec ad proprios cibos quaerendos idonei potuerint inveniri, plumis suis genitorum frigida membra refoventes escis corpora lassa reficiunt: et donec in pristinum vigorem ales grandaeva redierit, pia vicissitudine iuvenes reddunt, quod a parentibus parvuli susceperunt.

[3] The birds themselves, whose life is ever in foods, do not maculate their nature with extraneous filth. The stork, the continual announcer of the returning year, casting out the sadness of winter, introducing the joy of springtime, hands down a great example of piety. For when their parents, as age sears them, have loosened their feathers and cannot be found fit to seek their own foods, the young, warming with their own plumes the cold limbs of their begetters, refresh the weary bodies with provisions: and until the aged bird shall have returned to its pristine vigor, by a pious reciprocation the youths render back what, as little ones, they received from their parents.

et ideo non immerito longa vita servantur, qui pietatis officia non relinquunt.

And therefore, not undeservedly, those who do not relinquish the offices of piety are preserved for a long life.

[4] Perdicibus etiam mos est ova perdita per alterius matris damna sarcire, ut adoptione alienae subolis incommoda suae reparent orbitatis: sed mox ut nati fiduciam habere coeperint ambulandi, ad campos exeunt cum nutrice: qui ut fuerint materna voce commoniti, ovorum suorum potius genetricem petunt, quamvis ab aliis furtivis fetibus educentur.

[4] Among partridges too it is the custom to mend lost eggs by the losses of another mother, so that by adoption of an alien offspring they repair the inconveniences of their own bereavement: but as soon as the hatchlings have begun to have confidence for walking, they go out to the fields with their nurse: who, as soon as they have been reminded by the maternal voice, seek rather the genetrix of their own eggs, although they are reared by others with stolen broods.

[5] Quid ergo homines facere debebunt, quando hanc pietatem et in avibus inesse cognoscunt? Romulum itaque, qui facti sui acerbitate pollutus nomen foedat Romanum, ad vestrum facite venire iudicium: et si eum patri suo Martino manus iniecisse constiterit, protinus legitimam sentiat ultionem: quia ideo elegimus mores vestros, quia crudelibus parcere non potestis, quando genus pietatis est in illos distringere, qui contra naturae ordinem sceleratis se docentur actionibus miscuisse.

[5] What, then, ought men to do, when they recognize that this piety is present even in birds? Therefore bring Romulus—who, polluted by the harshness of his deed, befouls the Roman name—before your judgment; and if it be established that he laid hands upon his own father Martinus, let him immediately feel lawful vengeance. For this reason we have chosen your mores, because you cannot spare the cruel, since it is a kind of piety to constrain with severity those who are shown to have mingled themselves with criminal actions against the order of nature.

XV. VENANTIO V. I. THEODERICUS REX.

15. THEODERIC THE KING TO VENANTIUS, A MOST DISTINGUISHED MAN.

[1] Providentiae nostrae ratio est in tenera aetate merita futura tractare et ex parentum virtutibus prolis iudicare successus: quia bona certa sunt, quae fidem ab exordio trahunt, dum origo nescit deficere, quae consuevit radicitus pullulare. fertur etiam cursu perenni fontium vena vitalis et hanc condicionem sustinent cuncta manantia, ut sapor, qui concessus est origini, nisi per accidentia fuerit fortasse vitiatus, nesciat rivulis abnegari.

[1] The plan of our providence is to handle future merits in tender age and to judge the successes of the progeny from the virtues of the parents: because good things are certain, which draw faith from the beginning, while the origin does not know how to fail, being accustomed to sprout from the root. The vital vein of springs also is borne in a perennial course, and all things that flow sustain this condition: that the savor granted to the origin, unless perhaps it has been vitiated by accidents, does not know how to be denied to the rivulets.

[2] Hinc est, quod te magnifici patris meritis aestimatum comitivae domesticorum vacantis honore provehimus, ut qui es clarus stemmate, splendeas dignitate. quis enim in te quamvis futura, tamen certa non teneat, dum gloriosi patris recolat officiosos labores? qui prudentiae ratione flammatus sic fuit ad repentina sollicitus, quasi per moram crederetur instructus.

[2] Hence it is that, assessed by the merits of your magnificent father, we promote you to the honor of the comitiva of the domestics now vacant, so that you who are famous by lineage may shine in dignity. For who, in your case, does not hold things—though future, yet sure—while he recalls the dutiful labors of your glorious father? He, inflamed by the reason of prudence, was so solicitous about sudden emergencies as though he were believed to have been instructed by delay.

[3] Praefecturam enim, sollicitudinum omnium nobilissimum pondus, quod vel solum fuisset expedire laudabile, iuncta exercitus nostri cura disposuit, ut nec provinciis ordinatio deesset nec exercitui se provida sollicitudo subtraheret. superavit cuncta infatigabilis et expedita prudentia: traxit mores barbaros ad quietem: in votum nostrum cuncta moderatus est, ut sic accipientibus satisfaceret, ne dantes locum querimoniis invenirent. verum ut de plurimis pauca sufficiant, probavit de se tanta, ut eligeretur eius inexplorata posteritas.

[3] For he administered the Prefecture, the most noble weight of all solicitudes, which even by itself it would have been praiseworthy to dispatch, with the care of our army joined to it, so that neither would ordering be lacking to the provinces nor would provident solicitude withdraw itself from the army. His indefatigable and expeditious prudence overcame all things: he drew barbarian manners toward quiet: he moderated everything to our vow, so as thus to satisfy the recipients, lest the givers should be found to have a place for complaints. But, that from very many a few may suffice, he proved such great things about himself that his untested posterity was chosen.

[4] Inter haec tamen generis ornamenta, quod maximum pulcherrimae nobilitatis decus est, nec tuorum indiges suffragia meritorum. litterarum siquidem studia, quae cunctis honoribus suo sunt digna suffragio, sedulus perscrutator assequeris, addens claritati generis ingenium suaviter eloquentis. incumbe ergo talibus studiis, ama quae in te remunerata cognoscis, ut nostra quoque iudicia cum tuis provectibus tendas.

[4] Amid these ornaments of lineage, which is the greatest glory of most-beautiful nobility, you have no need of the suffrages of your own people’s merits. For the studies of letters, which by their own suffrage are worthy of all honors, you, a sedulous investigator, attain, adding to the clarity of your lineage a genius sweetly eloquent. Therefore apply yourself to such studies, love the things which you recognize as remunerated in you, so that you may also draw our judgments along with your advancements.

tantum enim a nobis exigis, quantum te bonis actibus imminere cognoscis.

for you demand from us only as much as you recognize your good acts to make incumbent.

XVI. SENATUI URBIS ROMAE THEODERICUS REX.

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

[1] Studii nostri est, patres conscripti, remunerationem recto conferre proposito et bonae indolis viros ad instituta meliora fructu impensae benignitatis accendere. nutriunt enim praemiorum exempla virtutes nec quisquam est, qui non ad morum summa nitatur ascendere, quando inremuneratum non relinquitur quod conscientia teste laudatur.

[1] It is our endeavor, Conscript Fathers, to confer remuneration upon an upright purpose and to kindle men of good natural disposition to better institutes by the fruit of benignity that has been expended. For examples of rewards nourish virtues, nor is there anyone who does not strive to ascend to the heights of morals, since that which is praised, conscience being witness, is not left unrewarded.

[2] Hinc est quod illustrem Venantium, tam suis quam paternis meritis elucentem, comitivae domesticorum vacantis dignitate subveximus, ut natalium splendor insitus ornatior collatis redderetur honoribus. retinetis enim, patres conscripti, patricium Liberium et in adversitate nostra fuisse laudabilem, qui sic Odovacris integerrimis parebat obsequiis, ut nostra post fuerit dilectione dignissimus, contra quos multa fecisse videbatur inimicus. non enim ad nos vilissima transfugae condicione migravit nec proprii domini finxit odium, ut alterius sibi procuraret affectum: expectavit integer divina iudicia nec passus est sibi regem quaerere, nisi rectorem primitus perdidisset.

[2] Hence it is that we have borne up the illustrious Venantius, shining forth by both his own and his paternal merits, by the dignity of the comitiva of the domestics, now vacant, so that the inborn splendor of his birth might be rendered more adorned by the honors conferred. You retain, Conscript Fathers, the patrician Liberius and that in our adversity he was commendable, who thus rendered obedience to Odoacer with the most unimpeachable dutiful services, that afterwards he was most worthy of our affection, even though the enemy seemed to have done many things against us. For he did not migrate to us under the most base condition of a turncoat, nor did he feign hatred of his own lord in order to procure for himself another’s favor: intact he awaited the divine judgments, nor did he allow himself to seek a king for himself, unless he had first lost his ruler.

[3] Unde sic factum est, ut ei libenter daremus praemium, quia nostrum fideliter iuvit inimicum. qui casu patrocinante contrario tantum nobis reddebatur acceptus, quantum tunc cognosci poterat indevotus. flexo iam paene domino nullis est terroribus inclinatus: sustinuit immobilis ruinam principis sui: nec novitas illum turbare potuit, quam etiam ferocitas gentilis expavit.

[3] Whence it so came about that we gladly gave him a reward, because he faithfully helped our enemy. By the patronage of a contrary accident he was rendered acceptable to us to the same degree as he could then be recognized as undevoted. With his lord now almost bent, by no terrors was he inclined: immovable he endured the ruin of his prince; nor could the novelty, which even the gentile ferocity dreaded, disturb him.

prudenter secutus est communes casus, ut, cum divina iudicia fixe sustinet, humanam gratiam commendatior inveniret.

he prudently followed the common vicissitudes, so that, while he steadfastly endures the divine judgments, he might find himself more commendable to human favor.

[4] Probavimus hominis fidem: tristis ad nostra iura transivit, qui superatus animum convertit, non autem, ut vinceretur, effecit. cui mox ut praefecturae praetorianae concessimus dignitatem, credita sibi tanta integritate disposuit, ut miraretur aliquis sic simpliciter devotum, quem tam callide noverat fuisse contrarium. is igitur infatigabili cura, quod difficillinum virtutis genus est, sub generalitatis gratia publica videtur procurasse compendia, censum non addendo, sed conservando protendens, dum illa, quae consueverant male dispergi, bene industria providente collegit.

[4] We proved the man’s faith: sadly he passed over to our laws, he who, once overcome, changed his mind, yet did not contrive that he be conquered. To whom, as soon as we granted the dignity of the Praetorian Prefecture, he administered the things entrusted to him with such integrity that one might marvel at a man so simply devoted whom he had known to have been so cunningly contrary. He therefore, with indefatigable care—which is the most difficult genus of virtue—seems to have procured public savings under the grace of generosity, prolonging the census not by adding but by conserving, while he gathered well, with provident industry, those things which had been accustomed to be ill-dispersed.

sensimus auctas illationes, vos addita tributa nescitis. ita utrumque sub ammiratione perfectum est, ut et fiscus crcsceret et privata utilitas damna nulla perferret.

we perceived the payments brought in increased; you are unaware of added tribute. thus both were accomplished to admiration, so that both the fiscus grew and private interest incurred no losses.

[5] Iuvat nos referre quemadmodum in tertiarum deputatione Gothorum Romanorumque et possessiones iunxit et animos. nam cum se homines soleant de vicinitate collidere, istis praediorum communio causam videtur praestitisse concordiae: sic enim contigit, ut utraque natio, dum communiter vivit, ad unum velle convenerit. en factum novum et omnino laudabile: gratia dominorum de cespitis divisione coniuncta est; amicitiae populis per damna creverunt et parte agri defensor adquisitus est, ut substantiae securitas integra servaretur.

[5] It pleases us to recount how, in the apportionment of the thirds of Goths and Romans, both estates and spirits were joined. For whereas men are wont to clash on account of neighborhood, in their case the sharing of the estates seems to have furnished a cause of concord: thus it befell that both nations, while living in common, agreed to a single will. Behold a new and altogether laudable deed: the goodwill of the owners was united by the division of the turf; friendships for the peoples grew through losses, and by a part of the field a defender was acquired, so that the security of their substance might be preserved entire.

una lex illos et aequabilis disciplina complectitur. necesse est enim, ut inter eos suavis crescat affectus, qui servant iugiter terminos constitutos. debet ergo Romana res publica et memorato Liberio tranquillitatem suam, qui nationibus tam praeclaris tradidit studia caritatis.

one law and an equitable discipline embraces them. for it is necessary that a pleasant affection grow between those who continually keep the established boundaries. therefore the Roman commonwealth owes its tranquility also to the aforementioned Liberius, who handed over to such illustrious nations the pursuits of charity.

[6] Perpendite, patres conscripti, si hanc subolem inremuneratam relinquere debuimus, cuius auctorem tot eximia fecisse retinemus. faveant superna dispositis, ut, sicut nos virtutes collatis beneficiis invitamus, ita crevisse meritis honoratas conscientias approbemus.

[6] Consider, Conscript Fathers, whether we ought to leave this offspring unrecompensed, whose author we maintain to have done so many exceptional deeds. May the supernal powers favor what has been arranged, so that, just as we invite virtues by benefits conferred, so we may approve that honored consciences have grown by merits.

XVII. HONORATIS POSSESSORIBUS DEFENSORIBUS ET CURIALIBUS TRIDENTINAE CIVITATIS THEODERICUS REX.

17. THEODERIC THE KING TO THE HONORED POSSESSORES, DEFENSORES, AND CURIALES OF THE CITY OF TRIDENTUM.

[1] Munificentiam nostram nulli volumus extare damnosam, ne quod alteri tribuitur, alterius dispendiis applicetur. et ideo praesenti auctoritate cognoscite, pro sorte quam Butilani presbytero nostra largitate contulimus, nullum debere persolvere fiscalis calculi functionem, sed in ea praestatione quanti se solidi comprehendunt, de tertiarum illationibus vobis noveritis esse relevandos. nec inferri a quoquam volumus, quod alteri nostra humanitate remisimus, ne, quod dictu nefas est, bene meriti munus innocentis contingat esse dispendium.

[1] We wish our munificence to stand as damaging to no one, lest what is granted to one be applied to the losses of another. And therefore, by the present authority know that, for the share which by our largess we have bestowed upon Presbyter Butilanus, no one ought to discharge the due of the fiscal reckoning; but, in that prestation, to the amount that the solidi comprise, you should know that they are to be relieved from the impositions of the thirds. Nor do we wish that what we have remitted to another by our humanity be levied from anyone, lest—what is unspeakable to say—the gift to the well‑deserving should chance to be the loss of an innocent.

XVIII. GUDILAE EPISCOPO THEODERICUS REX.

18. THEODERIC THE KING TO GUDILA, BISHOP.

[1] Priscarum legum reverenda dictat auctoritas, ut nascendo curialis nullo modo possit ab originis suae muniis discrepare nec in aliud rei publicae officium trahi, qui tali praeventus fuerit sorte nascendi. quod si eos vel ad honores transire iura vetuerunt, quam videtur esse contrarium curionem rei publicae amissa turpiter libertate servire et usque ad condicionem pervenisse postremam, quem vocavit antiquitas minorem senatum?

[1] The venerable authority of the ancient laws dictates that, by being born, a curial can in no way deviate from the duties (munia) of his origin, nor be drawn into another office of the commonwealth, he who has been forestalled by such a lot of birth. But if the laws have even forbidden them to pass over into honors, how contrary does it seem that a curial of the commonwealth, with liberty shamefully lost, should serve and have come down to the lowest condition—the very one whom antiquity called the lesser senate?

[2] Noverit itaque reverentia vestra Sarsenates municipes collegas suos asseruisse ecclesiam vestram irrationabiliter sibi velle defendere. unde prudentia vestra pro integritatis suae proposito examinata veritate discutiat quae veniunt in querelam et, si desideria petitorum veritate subsistunt, pro implendis muniis eos ad curiam suam remeare permittat.

[2] Let your reverence therefore know that the Sarsenate townsmen have asserted that your church irrationally wishes to defend their colleagues for itself. Wherefore your prudence, in keeping with the purpose of its integrity, with the truth examined, should sift the matters that come into complaint; and, if the desires of the petitioners stand by the truth, let it permit them to return to their own curia for the fulfilling of their munia (public duties).

[3] Sin vero clero vestro creditis in eis aliquid rationabiliter suffragari, ad nostrum comitatum instructam personam modis omnibus destinate, quae adversariorum debeat intentionibus obviare. quod si de negotii qualitate dubitatis, convenit sacerdotalibus institutis, ut ante controversiam iustitiam magis ipse cognoscas, quam de iudicio victus abscedas. talem siquidem non oportet publice superari, quem amatorem aequitatis convenit inveniri.

[3] But if indeed you believe that something reasonably supports them in your clergy, dispatch by all means to our comitatus a well-instructed person, who ought to meet and counter the intentions of the adversaries. And if you doubt the quality of the business, it befits sacerdotal institutes that you yourself recognize justice before the controversy, rather than withdraw from judgment defeated. For such a one ought not to be publicly overcome, who ought to be found a lover of equity.

XVIIII. UNIVERSIS GOTHIS ET ROMANIS VEL HIS QUI PORTIBUS VEL CLUSURIS PRAESUNT THEODERICUS REX.

19. THEODERIC THE KING TO ALL THE GOTHS AND ROMANS, OR TO THOSE WHO ARE IN CHARGE OF THE PORTS OR THE BARRIERS.

[1] Cuncta quidem iure detestamur scelera et omne quod iniquum est clemens execratur auditus, sed ea maxime quae, humani sanguinis effusione polluta, nostram contra se incitavere censuram. quis enim ferat in domesticis praesidiis locum fuisse periculis et ibi inventum dulcis vitae exitum, unde nasci debuerat defensionis auxilium?

[1] We indeed by right detest all crimes, and a clement hearing execrates everything that is iniquitous; but most of all those which, stained by the effusion of human blood, have stirred up our censure against themselves. For who could endure that within domestic safeguards there should have been a place for perils, and that the end of sweet life was found there, whence the aid of defense ought to have been born?

[2] Et ideo praesenti iussione mandamus, ut in famulos, qui Stephanum dominum suum plectibili scelere trucidantes inhumatam quoque reverentiam eius funeris abiecerunt, legum districtione resecetis, quatenus qui exemplis provocantur pessimis, poenis arceantur aspectis. pro dolor! pietas in avibus invenitur, quae ab humana condicione deseritur.

[2] And therefore by the present injunction we command that, upon the servants who, butchering their master Stephanus in a punishable crime, also cast away the reverence due to his funeral, leaving him unburied, you inflict correction by the strictness of the laws, to the end that those who are provoked by the worst examples may be restrained by penalties when seen. Alas! Piety is found in birds, which is deserted by the human condition.

[3] Vultur ipse, cui vita est cadaver alienum, tantae magnitudinis corpus, nec exiguis alitibus probatur infestus, sed magis accipitrem, vitam plumigerum avium persequentem, alis caedit, ore dilaniat totoque suo pondere periclitantibus nititur subvenire: et homines parcere nequeunt, cuius se genus esse cognoscunt. ille non vult extinguere quo poterat vesci: servi maluerunt occidere qui eos superstes consueverat enutrire. fiat ergo pastus pii vulturis, qui necem potuit crudeliter desiderare pastoris.

[3] The vulture itself, to which another’s cadaver is life—a body of such magnitude—is not found hostile to small birds, but rather it beats with its wings and tears with its mouth the hawk that pursues the life of the plumigerous birds, and with its whole weight strives to come to the aid of those in peril: and men cannot spare him whose kind they know themselves to be. That one does not wish to extinguish what he could feed upon; the slaves preferred to kill the man who, while still alive, was wont to nurture them. Let him therefore become the food of the pious vulture, he who could cruelly desire the shepherd’s death.

tali potius sepulcro recipiatur, qui dominum reddidit insepultum.

let him rather be received into such a sepulcher, he who rendered his lord unburied.

XX. VVILIGIS SAIONI THEODERICUS REX.

20. THEODERIC THE KING TO WILIGIS, SAIO.

[1] Omnes decet gratanter impendere quod publicas videt utilitates posse respicere, quando necesse est hoc membra sentire, quod corporis summa sentitur. atque ideo praesenti decernimus iussione, ut quantas in Ravennati urbe exculcatorias potueris reperire, frumentis fiscalibus oneratas ad nos usque perducas, quatenus alimonia publica tali provisione relevata necessitatem inopiae non debeant sustinere. reddat Ravenna copiam Liguriae, quam ex ipsa consuevit accipere.

[1] It befits all gladly to expend what they see can regard the public utilities, since it is necessary that the members feel that which is felt by the body’s whole. And therefore by the present injunction we decree that, as many draught-carts as you can find in the city of Ravenna, loaded with fiscal grains, you are to conduct straight through to us, so that the public sustenance, relieved by such provision, ought not to bear the necessity of want. Let Ravenna render abundance to Liguria, which it is accustomed to receive from it.

nam quae praesentiam nostram sustinet, multorum debet solacia reperire. trahit enim comitatus noster observantium catervas et, dum ad beneficia praestanda curritur, necessaria populis copia postulatur.

for that which sustains our presence ought to find the solaces of many. For our comitatus draws throngs of observers, and, while there is a running to benefits to be provided, a supply of necessities is demanded for the peoples.

XXI. IOHANNI APPARITORI THEODERICUS REX.

21. THEODERIC THE KING TO JOHN THE APPARITOR.

[1] Grave nimis est, ut fructu laboris sui fraudetur industrius et cui debet pro sedulitate conferri praemium, dispendium patiatur iniustum, in ea praesertim re, quae ad nostram respicit largitatem: ubi nihil debet licere neglegentiae, ne videamur minus profutura sanxisse.

[1] It is too grave that the industrious should be defrauded of the fruit of his labor, and that he who ought, for his sedulity, to have a reward conferred upon him should suffer an unjust loss—especially in that matter which looks to our largess: where nothing ought to be permitted to negligence, lest we seem to have sanctioned things less to profit.

[2] Dudum siquidem Spei et Domitio spectabilibus viris loca in Spoletino territorio caenosis fluentibus inutiliter occupata largitas nostra concesserat, ubi aquarum vasta profunditas terrenam gratiam in nullos usus profuturos absorbuerat. iacebat tellus naufraga palustri torpore confusa et sub utroque iactata dispendio nec aquarum puros liquores meruerat et decus terrenae soliditatis amiserat.

[2] Some time ago, indeed, our largess had granted to Spes and Domitius, men of Spectabilis rank, places in the Spoletine territory uselessly occupied by muddy outflows, where the vast profundity of the waters had absorbed the earthly grace into no uses that would prove profitable. The land lay, as if shipwrecked, confounded by marshy torpor, and tossed under a double loss: it had neither deserved the pure liquids of the waters, nor had it retained the adornment of earthly solidity.

[3] Hoc nos, quibus cordi est in melius cuncta mutare, supra memoratis tali condicione concessimus, ut, si eorum opera vel labore turpis desiccaretur illuvies, ipsis liberata rura proficerent. sed quantum actorum Spei loquitur ingesta petitio, Domitii viri spectabilis vitio, dum inmemor iussionis tenaciter parcit expensis, ad initium revocatus est labor operantium, cum iam in soli faciem paulatim mollities siccata duresceret celatamque longa voracitate tellurem sol insuetus afflaret.

[3] This we, to whom it is at heart to change all things for the better, granted to the above-mentioned on such a condition: that, if by their effort or labor the foul illuvies were dried out, the fields, once freed, should profit to them. But, so far as the petition brought in speaks of the acts of Spei, by the fault of Domitius, a distinguished man—while, unmindful of the injunction, he tenaciously spares expenditures—the labor of the workers has been called back to the beginning, although already the softness, dried little by little, was hardening into the face of soil, and the unaccustomed sun was breathing upon the earth long hidden by voracity.

[4] Quod nos nequaquam neglegi posse patiemur, ut bene coepta invida destruantur ignavia. proinde devotio tua praefatum Domitium moderata executione conveniat, ut aut coeptae rei sedulus operator immineat aut, si hoc sibi sumptuosum esse crediderit, propriam cedat supplicantibus portionem. oportet enim, ut, si ipse postulata nequit efficere, consortem beneficii gloriam nostri temporis permittat implere.

[4] We will by no means allow this to be neglected, lest things well begun be destroyed by envious sloth. Therefore let your devotion, with tempered execution, address the aforesaid Domitius, so that either a sedulous operator may attend upon the undertaking begun, or, if he judges this to be expensive for himself, let him yield his own portion to the petitioners. For it is fitting that, if he himself cannot effect the things requested, he allow a consort in the benefice to fulfill the glory of our time.

XXII. FESTO V. I. PATRICIO THEODERICUS REX.

22. THEODERIC THE KING TO FESTUS, AN ILLUSTRIOUS MAN, PATRICIAN.

[1] Aequum est ut se commodet pietas regalis fati vulnere sauciatis, quia erigi plus merentur, quos sortis suae adversa presserunt. atque ideo magnificentiae tuae praesenti auctoritate declaramus, ut Ecdicii filios, quos in urbe primitus residere censuimus, ad patriam cum genitoris sui funere, votivo quidem reditu, sed acerbo casu, remeare iubeatis, ne eorum desideriis abnegatis vulnus geminetur afflictis et, quod nefas dictu est, qui dolorum nubila nostra semper serenitate detergimus, nunc miseris pias lacrimas denegare videamur.

[1] It is equitable that royal piety accommodate itself to those wounded by fate’s wound, because they deserve more to be raised up, whom the adversities of their lot have pressed down. And therefore, by the present authority of your Magnificence we declare that you should order the sons of Ecdicius, whom we at first judged to reside in the city, to return to their fatherland with the funeral of their begetter—indeed with a votive return, but with a bitter occurrence—lest, with their desires refused, the wound be doubled for the afflicted, and—what it is nefarious to say—we, who always wipe away the clouds of sorrows by our serenity, should now seem to deny to the wretched pious tears.

[2] Insatiabilis quippe fletus est, qui humandis non sinitur corporibus interesse, dum semper se reum iudicat, qui cineribus iusta non praestat. Priamus quanto pretio sepeliendum Hectorem redemit? rogavit furentem, supplicavit armato vitamque suam exponere maluit, ut cadaveri debita non negaret.

[2] For insatiable is the weeping which is not allowed to be present at bodies being buried, since he always judges himself guilty who does not render the just dues to the ashes. By how great a price did Priam redeem Hector for burial? He entreated the raging one, he supplicated the armed man, and preferred to expose his own life, so that he might not deny to the cadaver what was owed.

et quoniam in his personis mutua sunt officia pietatis, iniquum est filium genitori gratuito non impendere, quod patrem magnis talentis constitit effecisse. XXIII.

and since in these persons the duties of piety are mutual, it is unjust for the son not to expend for his begetter gratuitously what it cost the father great talents to effect. 23.

AMPELIO DESPOTIO ET THEODULO VVV. SSS. THEODERICUS REX.

THEODERIC THE KING TO AMPELIUS THE DESPOT AND THEODULUS, MOST VENERABLE MEN: GREETING.

[1] Decet nostri temporis disciplinam, ut, qui publicis utilitatibus serviunt, superfluis oneribus non graventur. nec dignum est, ut cuiusquam laedat invidia nostris motibus ordinata. quapropter figulinis regia vobis auctoritate concessis operam navanter impendite, nec vereamini ad alias actiones posse traduci, a quibus iniuncta praesentia vix credimus explicari.

[1] It befits the discipline of our time that those who serve the public utilities not be burdened with superfluous burdens; nor is it worthy that anyone’s envy should injure the things ordained by our measures. Wherefore, with the potteries granted to you by royal authority, expend your effort assiduously, and do not fear that you can be transferred to other actions, by which we scarcely believe the present injunctions could be carried out.

cessabit ergo circa vos improborum nefanda praesumptio et obscuris dolis effectum nostra tollit auctoritas. in cassum enim odit, cui se clementia principalis obiecerit.

Therefore the nefarious presumption of the wicked around you will cease, and our authority removes the effect of obscure wiles. For he hates in vain, one for whom the princely clemency has interposed itself.

XXIIII. SENATUI URBIS ROMAE THEODERICUS REX.

24. THEODERIC THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Constat senatum populis vivendi regulam praestitisse: nam quod ornat nomen Romanum, a vobis legitur institutum. ad hoc patres in illo principio nominati, ut quasi filiorum per vos possit vita componi. vos enim devotionem provinciis, vos privatis iura decrevistis et ad omnes iustitiae partes subiectos libenter parere docuistis.

[1] It is agreed that the Senate has furnished to the peoples a rule of living: for that which adorns the Roman name is read to have been instituted by you. To this end you were named Fathers in that beginning, so that, as it were, by you the life of sons might be composed. For you decreed devotion for the provinces, you decreed rights to private persons, and you taught subjects to obey willingly in all the parts of justice.

et ideo non decet inde signum resultationis exire, unde exemplum potuit moderationis effulgere. quod nostra clementia, cui cordi est rerum omnium tenere mensuram, in vestram notitiam credidit perferendum, ne magis ignorantia nutriatur excessus, sub quorum conscientia error non potest esse perpetuus.

and therefore it is not fitting that from that place there should go forth a sign of exultation, whence an example of moderation could have shone forth. This our clemency, to which it is at heart to keep the measure in all things, has believed ought to be conveyed to your notice, lest by ignorance excess be nourished the more, in whose conscience error cannot be perpetual.

[2] Igitur provinciarum iudicum relatione ad magnificum virum praefectum praetorii directa comperimus sic primae transmissionis tempus exemptum, ut nihil aut parum a senatoriis domibus constet illatum: allegantes per hanc difficultatem tenues deprimi, quos decuerat sublevari (fiet enim, ut exactorum nimietas, dum a potentibus contemnitur, in tenues conversa grassetur et ille potius solvat aliena, qui est devotus ad propria), praeterea multo acerbiora iungentes, quod pro sua quisque voluntate aliquid exigentibus dignetur abicere, quae tamen omnia detrimenta curialibus dicuntur infligi, et qui in usus publicos fuerant nostra provisione reparati contumacibus distrahantur iniuriis.

[2] Therefore, by the report of the judges of the provinces directed to the magnificent man, the Praetorian Prefect, we have learned that the time of the first transmission has been so taken away that nothing or little is established as having been brought in from senatorial houses: alleging that by this difficulty the lowly are being pressed down, whom it would have been fitting to be lifted up (for it will come to pass that the excess of the exactors, while it is scorned by the potent, turned against the lowly, will run rampant, and he will rather pay others’ debts who is devoted to his own), and, moreover, adding much harsher things besides, that each one, according to his own will, deigns to cast away something to the demanders—yet all these losses are said to be inflicted on the curiales, and the things which for public uses had been repaired by our provision are being dragged off by contumacious outrages.

[3] Atque ideo, patres conscripti, qui parem nobiscum rei publicae debetis adnisum, sic aequabiliter ordinate, ut quicquid unaquaeque domus senatoria profitetur, destinatis procuratoribus per provincias trina illatione persolvat.

[3] And therefore, Conscript Fathers, you who owe an equal exertion with us for the Republic, so order evenly that whatever each senatorial house declares, it shall pay in full to the designated procurators throughout the provinces by a triple payment.

[4] Aut certe, quod in locum beneficii solebatis expetere, arcae vicarianae sedis, si id diligitis, universa complete, ne necesse sit curiali per multiplicem et inefficacem conventionis laborem in exiguis vestris illationibus sua potius damna suscipere eveniatque detestabilis casus, ut qui functionem propriam vix poterat sustinere devotus, alienis oneribus prematur infirmus.

[4] Or at least, complete in full the chest of the vicarian seat—what you were accustomed to seek in place of a beneficium—if you cherish it, lest it be necessary for a curial, through the manifold and inefficacious labor of convening, because of your scant contributions, to take upon himself losses of his own, and lest the detestable case occur that he who, devoted, could scarcely sustain his own function is, being infirm, pressed by others’ burdens.

[5] Quod nos salva civilitate dissimulare non possumus, ut sine acerbitate belli rebus suis exuantur oppressi et illi magis pereant, qui rei publicae parere festinant. hoc etiam nos edictali programmate in cunctorum noveritis provincialium notitiam pertulisse, ut libere prorumpat in publicum, qui se alienae functionis pondere novit oppressum: relaturi a nobis iustitiae fructum, qui fessis novimus donare praesidium.

[5] This we cannot, with civility kept safe, dissemble: that the oppressed are stripped of their goods without the harshness of war, and that those perish the more who hasten to obey the commonwealth. Know also that we have carried this by an edictal program to the knowledge of all provincials, so that he who knows himself oppressed by the weight of another’s function may freely break forth into the public; we, about to render from ourselves the fruit of justice, who know how to grant protection to the weary.

XXV. EDICTUM. THEODERICUS REX.

25. EDICT. THEODERIC THE KING.

[1] Quamvis sit querula vox doloris nec se contineant imminuti et laesus animus vociferatione pascatur, tamen liberior sermo promitur, qui nostra auctoritate laxatur. detestamur enim miseros premi, commovemur et non querentium malis velociusque ad nos pervenit quod dissimulatio patientis abscondit: merito, quando cunctorum nos respiciunt laesiones, dum illud pietati nostrae perire credimus, quod per mediocrium damna sentimus.

[1] Although the voice of pain is querulous and the diminished do not restrain themselves and the wounded spirit is fed by vociferation, nevertheless a freer discourse is proffered, which is relaxed by our authority. for we detest that the wretched be pressed down, we are moved even by the ills of those not complaining, and more swiftly there comes to us what the dissimulation of the patient conceals: with reason, since the injuries of all regard us, while we believe that to be a loss to our piety which we perceive as damages through men of moderate rank.

[2] Nuper itaque provincialium iudicum relatione cognovimus domos aliquas praepotentum suas non implere per ordinem functiones. hinc fieri, ut, dum illationis quantitas procurari quaeritur, a tenuibus summa potior exigatur. superbia deinde conductorum canonicos solidos non ordine traditos, sed sub iniquo pondere imminentibus fuisse proiectos, nec universam siliquam, quam reddere consueverant, sollemniter intulisse.

[2] Recently, therefore, by the report of the provincial judges we have learned that certain houses of the prepotent do not duly fulfill their own functions. Hence it comes about that, while the quantity of the illation is sought to be procured, the greater sum is exacted from the lowly. Next, through the pride of the contractors, the canonical solidi have not been delivered in order, but have been cast upon those under threat under an unjust weight, nor have they solemnly paid in the entire siliqua which they were accustomed to render.

proinde factum ut curiales, quibus nos volumus esse prospectum, imminentum sollicitudine coacti gravia damna sentirent: et, si dici fas est, cum alienis debitis sub truculentis compulsoribus urgerentur, possessionum quoque suarum amissione privati sunt.

accordingly it came about that the curials, for whom we wish there to be provision, compelled by the anxiety of impending things, felt grievous losses: and, if it may be said, while they were pressed with others’ debts under truculent enforcers, they were deprived also by the loss of their own possessions.

[3] Quod scelus ut debeat amputari, ad reverentissimum quoque senatum praecepta transmisimus et nunc edictali programmate definimus, ut quisque possessorum sive curialium gravatum se sentit in aliena calculi functione, ad nostrae serenitatis audientiam venire deproperet, sciturus nobis priores excessus omnino displicuisse, cum viderit profutura succedere. patuit ergo vobis arbitrium iusti principis, quamvis multis semper declaretur indiciis. nunc aut sub silentio patientiam doloris obducite aut sub iustitia iter vocis aperite.

[3] In order that this crime may be cut off, we have transmitted precepts to the most reverend senate as well, and now by an edictal programme we define that whoever of the possessors or the curials feels himself burdened in another’s calculus of the function (assessment), should hasten to come to the audience of our Serenity, knowing that prior excesses have altogether displeased us, when he shall have seen things profitable succeed. Therefore the arbitrament of a just prince has been laid open to you, although it is always declared by many indications. Now either, under silence, draw a covering of endurance over your pain, or, under justice, open a path for your voice.

iam in vobis erit huius summa consilii, quibus adiacet eligere, quod vobis perspicitis expedire.

now the sum of this counsel will rest with you, to whom it pertains to choose what you clearly perceive to be expedient for yourselves.

XXVI. FAUSTO PPO THEODERICUS REX.

26. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Nullis compendiis delectamur iniustis nec ad animum nostrae pietatis perveniunt quae probitatis gratia deseruntur. res publica siquidem iure semper aequitatis augetur, et cum temperantia diligitur, velociter profutura succedunt.

[1] We are delighted by no unjust shortcuts, nor do those things reach the spirit of our piety which, for the sake of probity, are to be forsaken. For indeed the Republic is always augmented by the right of equity, and, when it is cherished with temperance, things that will quickly be of profit ensue.

[2] Atque ideo illustrem magnificentiam tuam, negotiatorum Apuliae sive Calabriae supplicatione permoti, duximus instruendam, ut frumenta, quae per supra dictos negotiatores publico comparantur, non iterum ab eisdem interpretii nomine solidorum quantitas exigatur. nam si coemptam speciem expensis publicis necessariam non habetis, ab officio vestro suscepta modiatio fideliter distrahatur: eventum rei ratio fiscalis habitura, quae iniuste videtur imposuisse quod respuit. nimis enim iniquum est, ut ille patiatur dispendium, qui imperium fecit alienum.

[2] And therefore, moved by the supplication of the negotiators of Apulia or Calabria, we have judged your Illustrious Magnificence to be instructed, that for the grain which is procured for the public through the aforesaid negotiators, the amount of solidi not be exacted from the same again under the name of brokerage (interpretium). For if you do not deem the purchased kind, obtained at public expense, to be necessary, let the measure in modii undertaken by your office be faithfully sold off: the fiscal account will bear the outcome of the matter, which seems to have unjustly imposed what it rejects. For it is excessively iniquitous that he suffer loss who executed another’s command.

[3] Pari condicione censentes de sextario quoque, quem negotiator eius provinciae videtur inferre, ne quis audeat damnata semper pretia protervus exigere. et ut validius retundamus excessus, poenam triginta librarum auri sedis vestrae praefectis imponimus, si quis contra haec saluberrima constituta ausu temerario venire temptaverit. officium vero decem librarum auri dispendio se noverit esse feriendum, si inhibitas praesumpserit exsequi iussiones.

[3] Holding by an equal condition also concerning the sextarius, which the trader of that province is seen to impose, let no one dare, impudently, to exact prices always condemned. And that we may more forcefully blunt the excesses, we impose a penalty of thirty pounds of gold upon the prefects of your seat, if anyone should attempt with rash boldness to come against these most healthful constitutions. The staff, moreover, should know itself to be struck with a loss of ten pounds of gold, if it shall have presumed to execute forbidden commands.

[4] In illa quoque parte fessis clementia nostra se porrigit, ut si pensionem huius tituli siliquatario praestat, monopolium quoque negotiator exerceat. si vero siliquatarius hunc titulum negotiatoribus iudicat abrogandum, nullam ab eis exigat pensionem, quia satis absurdum est, ut affligatur damnis, qui commoda non habet actionis.

[4] In that part also our clemency extends itself to the weary, that if he pays to the siliquatarius the pension of this title, the merchant may exercise a monopoly as well. But if the siliquatarius judges that this title should be abrogated for the merchants, let him exact no pension from them, because it is quite absurd that he who does not have the advantages of the action should be afflicted with losses.

[5] In aurariis denique priscus ordo servetur et ad eos tantum functio ipsa respiciat, quos huic titulo servire voluit antiquitatis auctoritas. quapropter beneficia nostra erga negotiatores, qui vestris titulis necessarii comprobantur, omnimodis facite custodiri, ne genus hominum, quod vivit lucris, ad necem possit pervenire dispendiis.

[5] In the gold-works, finally, let the ancient order be preserved, and let the obligation itself concern only those whom the authority of antiquity willed to serve this title. Wherefore see to it by all means that our benefits toward the merchants, who are verified as necessary to your titles, be kept, lest the class of men that lives by profits can come to destruction by losses.

XXVII. UNIVERSIS IUDAEIS GENUA CONSISTENTIBUS THEODERICUS REX.

27. THEODERIC THE KING TO ALL THE JEWS RESIDING AT GENOA.

[1] Sicut exorati iustum cupimus praebere consensum, ita per nostra beneficia fraudes fieri legibus non amamus, in ea parte praecipue, in qua divinae reverentiae credimus interesse. non ergo insultare videantur elati, divinitatis gratia destituti. quapropter tegumen tantum vetustis parietibus superimponere synagogae vestrae praesenti vos auctoritate censemus, petitionibus vestris eatenus licentiam commodantes, quatenus constituta divalia permiserunt.

[1] Just as, when entreated, we desire to provide a just consent, so we do not like that, through our benefactions, frauds be perpetrated upon the laws, especially in that part in which we believe divine reverence to be concerned. Let not, therefore, the haughty, bereft of the grace of divinity, seem to insult. Wherefore by the present authority we decree that you superimpose only a covering upon the old walls of your synagogue, granting license to your petitions to that extent, insofar as the dival constitutions have permitted.

nec aliquid ornatus fas sit adicere vel in ampliandis aedibus evagari.

nor is it lawful to add any ornament, or to stray beyond bounds in the enlarging of the edifices.

[2] Et noveritis vos severitatem minime defugere veteris sanctionis, si rebus non abstineatis illicitis. in ipsis vero parietibus cooperiendis vel fulciendis tantum licentiam damus, si vobis tricennalis non potest obesse praescriptio. quid appetitis, quae refugere deberetis?

[2] And know that you will by no means escape the severity of the ancient sanction, if you do not abstain from illicit things. But as to the very walls themselves, for being covered over or shored up, we grant only this license, if for you a thirty-year prescription cannot be of harm. Why do you seek what you ought to shun?

damus quidem permissum, sed errantium votum laudabiliter improbamus: religionem imperare non possumus, quia nemo cogitur ut credat invitus.

we indeed grant permission, but we laudably disapprove the vow of those erring: we cannot impose religion, because no one is compelled to believe against his will.

XXVIII. STEPHANO V. S. COMITI PRIMI ORDINIS ET EX PRINCIPE OFFICII NOSTRI THEODERICUS REX.

28. THEODERIC THE KING TO STEPHANUS, A MAN OF HIGH RANK, COUNT OF THE FIRST ORDER, AND FORMER PRINCEPS OF OUR OFFICE.

[1] Tribuenda est iustis laboribus compensatio praemiorum, quia exprobrata militia creditur quae inremunerata transitur. athletam populis palma designat esse victorem. sudores bellicos civica corona testatur.

[1] compensation of rewards must be granted to just labors, because the soldiery is believed to be reproached which is passed over unremunerated. the palm designates to the peoples the athlete as victor. the civic crown attests to the sweats of war.

exspectant etiam equos praemia sua et tanta iustitiae vis est, ut nec illis tardius detur laboris pretium, qui sentire non poterant denegatum.

the rewards also await the horses, and so great is the force of justice that not even to them is the price of labor given more slowly, who could not perceive it as denied.

[2] Quod si ita est, dignum est hoc homini reddere, qui per honesta cognoscitur obsequia placuisse. per tot enim actionum lubricos casus fixum tenuisti militiae probatae vestigium et, quod raro in serviente provenit, permutatio iudicum numquam circa te variavit affectum. nec erat alieni in te iudicii quisquam invidus, cum etiam decessorum suorum ordinationibus redderetur adversus.

[2] If this is so, it is fitting to render this to the man who is known to have pleased by honorable services. For through so many slippery chances of actions you held fast the fixed track of proven service; and—what rarely comes to one serving—the permutation of judges never altered the disposition toward you. Nor was there anyone begrudging another’s judgment concerning you, although one would even be rendered adverse to the ordinations of his own predecessors.

placere siquidem meruisti cunctis, cum semper diligenda custodis, silentium in secretis, in actionibus efficaciam, in observationis labore frequentiam: et quod rarum continentiae bonum crebra hominum vitia fecerunt, cum multis praeberes officia, nulli tuam operam venditabas.

indeed you have merited to please all, since you always guard what must be held dear: silence in secrets, efficacy in actions, frequency in the labor of observance; and—the good of continence, which the frequent vices of men have made rare—while you were offering services to many, you were vending your work to no one.

[3] Vocabulum principis nulla sorde maculasti, servans dignitatem nominis exercitatione virtutis. hinc est quod spectabilitatis honorem, quem militiae sudore detersis iusta deputavit antiquitas, praesenti tibi auctoritate conferimus, ut laboris tui tandem finitas excubias remuneratione comitivae primi ordinis iam securus intellegas.

[3] You have in no way maculated the title of the prince, preserving the dignity of the name by the exercise of virtue. Hence it is that the honor of Spectabilitas, which Antiquity deputed as just to those cleansed by the sweat of soldiery, we confer upon you by the present authority, so that you may now, secure, understand your labor’s watches at last finished to be recompensed by the comitiva of the first order.

[4] Et quia gratiam principis dignitas nuda non asserit nec beneficium dici potest quod nulla utilitate sentitur, privilegia quoque, quae tribui scholae tuae exprincipibus divalia constituta voluerunt, simili munificentia condonamus. nec quicquam in his debes metuere, quae forsitan novella usurpatione temptantur. ab omni ergo damno oneribusque sordidis ius te munivit antiquum.

[4] And because naked dignity does not assert the grace of the princeps, nor can that be called a beneficium which is perceived with no utility, we likewise, with similar munificence, grant the privileges also which former princes, by their divine constitutions, wished to be assigned to your schola. Nor ought you to fear anything in these matters which perhaps are attempted by a novel usurpation. From every loss, therefore, and from sordid burdens the ancient right has fortified you.

[5] Sed quamquam tibi praesenti remuneratione digna solvamus, futuris tamen votis spem maximam pollicemur. sed quoniam angusta sunt beneficia, quae non etiam de futuris aliquid pollicentur, aderit providentia principalis, ut, quos dignos favore nostro credimus, eos quoque maiore honore cumulemus. verum quia celari non decet regium bonum, impetrata praesentia ad provincialis iudicis facito notitiam pervenire, quatenus spectabilitatem tuam decoratam nostro testimonio universitatis corda cognoscant tibique utpote militiae munere persoluto cultus competens pro nostrorum temporum laude servetur.

[5] But although we pay out to you at present a worthy remuneration, yet for future desires we promise the greatest hope. But since those benefactions are narrow which do not also promise something concerning the future, princely providence will be at hand, so that those whom we believe worthy of our favor we may likewise heap with greater honor. Yet, because it is not fitting that royal beneficence be concealed, the present grant having been obtained, see that notice reach the provincial judge, to the end that the hearts of the whole community may recognize your Spectability adorned by our testimony, and that for you, inasmuch as the duty of soldiery has been discharged, the fitting respect be maintained, to the praise of our times.

XXVIIII. ADILAE V. S. COMITI THEODERICUS REX.

29. THEODERIC THE KING TO ADILA, A SPECTABLE MAN, COUNT.

[1] Quamvis nullos velimus gravamen aliquod sustinere, quos videtur pietas nostra protegere, quia regnantis est gloria subiectorum otiosa tranquillitas, tamen specialiter ecclesias ab omni iniuria reddi cupimus alienas, quibus dum aequabilia praestantur, misericordia divinitatis adquiritur.

[1] Although we wish that none whom our piety seems to protect should sustain any gravamen, since the glory of the one reigning is the idle tranquility of subjects, nevertheless we especially desire that the churches be rendered alien from all injury; and when equitable things are provided to them, the mercy of divinity is acquired.

[2] Et ideo beatissimi viri Eustorgii episcopi sanctae Mediolanensis ecclesiae petitione permoti praesentibus te affatibus ammonemus, ut praediis vel hominibus huius ecclesiae intra Siciliam constitutis tuitionem studeas salva civilitate praestare, nec a quoquam cuiuslibet nationis homine contra fas patiaris opprimi, quos decet divinitatis intuitu sublevari: ita tamen, ut causis publicis et privatis, quae contra eos rationabiliter proponuntur, respondere non differant, quia, sicut nolumus eos ab aliquo praegravari, ita exceptos a tramite iustitiae non patimur inveniri.

[2] And therefore, moved by the petition of the most blessed man Eustorgius, bishop of the holy Church of Milan, by these presents we admonish you to be diligent to furnish protection, with civility preserved, to the estates or persons of this church established within Sicily, and not to allow them to be oppressed by any person of whatever nation, contrary to right—those whom it befits, in view of divinity, to be supported; yet in such a way that they do not defer to respond to public and private causes which are reasonably brought against them, because, just as we do not wish them to be overburdened by anyone, so we do not permit them to be found excepted from the path of justice.

XXX. FAUSTO PPO THEODERICUS REX.

30. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Non praeiudicat iuri publico personalis exceptio, quia beneficialem esse principem licet nec intra regulas constituti potest munificentia regalis artari. ira levis coerceatur gravissimis institutis: inpatiens ambitio iure refrenetur: clementia non habet legem nec debet sub angustis terminis benigna sequi, quem decet sine fine laudari.

[1] A personal exception does not prejudice public law, because it is permitted for the prince to be beneficent, nor can royal munificence be confined within the rules of the constitution. Let light anger be coerced by the most weighty institutes; let impatient ambition be reined in by law; clemency has no law, nor ought it, in kindly fashion, to follow within narrow limits him whom it befits to be praised without end.

[2] Defensores itaque sacrosanctae Mediolanensis ecclesiae pro expensis pauperum, quae sub lucri exaggeratione funduntur, unum sibi ex negotiatoribus urbis suae desiderant oportere praestari, qui proemptoris functus officio, exceptus negotiationis oneribus debeat implere quod suscipit. hoc enim nos et Ravennati ecclesiae commemorant motos rationabili allegatione tribuisse, quod pietatis exemplum ad suum quoque commodum supplicant transferendum.

[2] Therefore the Defenders of the sacrosanct Church of Milan, for the expenses of the poor, which are funded under an increase of profit, desire that one man from the merchants of their city ought to be furnished to them, who, acting as proemptor, and exempted from the burdens of trade, should fulfill what he undertakes. For they recall that we also granted this to the Church of Ravenna, moved by a reasonable allegation, which example of piety the suppliants ask to be transferred to their own advantage as well.

[3] Et ideo illustris et praecelsa magnificentia tua, salva in aliis negotiatoribus commoditate publica, quae ab universo corpore consuevit inferri, unum eis, quem sibi visi fuerint eligere, deputabit, qui ita commercium negotiationis exerceat, quatenus nec monopolii nec siliquatici nec aurariae aliquid pensionis impendat vel quodlibet gravamen ex permissa nundinatione sustineat. cur enim illud tardemus annuere, unde nulla possumus damna sentire?

[3] And therefore your illustrious and very-high magnificence, with the public convenience among the other merchants—which is accustomed to be brought in by the whole body—kept safe, will assign to them one, whom they shall have chosen for themselves, who shall so exercise the commerce of trading that he pay out nothing of the pension of the monopoly, nor of the siliquaticum, nor of the aurarial levy, nor sustain any gravamen from the permitted nundination. For why should we delay to grant that from which we can feel no losses?

XXXI. DROMONARIIS THEODERICUS REX.

31. THEODERIC THE KING TO THE DROMONARII.

[1] Publicis debent utilitatibus insudare qui nomen dedere militiae. quid enim agat homo, si professo desit obsequio, ut nec commoda privata reperiat nec gloriam strenuitatis adquirat? et ideo comiti sacrarum largitionum nostra praecepit auctoritas, ut in Hostiliensi loco constitui debeatis, quatenus fiscali humanitate recreati excursus cum veredariis per alveum Padi solito more faciatis, ut diviso labore equis publicis debeat subveniri, quando cursus vester non atteritur, qui per vias liquidas expeditur.

[1] Those who have given their name to military service ought to sweat for public utilities. For what is a man to do, if he fails in the obedience he has professed, so that he finds neither private conveniences nor acquires the glory of strenuity? And therefore our authority has instructed the Count of the Sacred Largesses that you ought to be stationed at the place Hostilia, to the end that, refreshed by the kindness of the fisc (treasury), you make excursions with the veredarii in the channel of the Po in the customary manner, so that, with the labor divided, aid may be given to the public horses, since your course is not worn down, being expedited along liquid ways.

non enim vobis nimio labore claudicare contingit, qui manibus ambulatis. vehiculum vestrum non sentit iniuriam nec defectum patitur, quod unda potius currente portatur.

For it does not befall you to claudicate from excessive labor, you who walk by your hands. Your vehicle feels no injury nor suffers defect, since it is carried rather by the running wave.

XXXII. SENATUI URBIS ROMAE THEODERICUS REX.

32. THEODERIC THE KING TO THE SENATE OF THE CITY OF ROME.

[1] Grate nobis est, patres conscripti, circa utilitates publicas impensa devotio, quia, dum civium laudabiles animos comprobamus, locum iustis beneficiis repperimus. quid est enim tam senatorium quam si utilitatibus publicis impendat affectum, ut possit patriae prodesse, cui natus est?

[1] Pleasing to us, Conscript Fathers, is the devotion expended upon the public utilities, since, while we approve the praiseworthy spirits of the citizens, we have found room for just benefactions. For what is so senatorial as to expend one’s affection upon the public utilities, that he may be able to benefit the fatherland to which he was born?

[2] Vir itaque magnificus atque patricius Decius, glorioso circa rem publicam amore devinctus, ultro postulavit voto mirabili, quod vix potuisset sub consilio nostrae potestatis imponi. paludem Decemnovii in hostis modum vicina vastantem fovearum ore patefacto promisit absorbere, illam famosam saeculi vastitatem, quam sub diuturnitate licentiae quoddam mare paludestre consedit cultisque locis inimicum superfundens unda diluvium terrenam gratiam silvestri pariter horrore confudit. nihil utile nutriens sub liquore spoliatum est solum fructibus, postquam obnoxium coepit esse paludibus.

[2] Therefore the magnificent and patrician Decius, bound by a glorious love for the commonwealth, of his own accord petitioned, with a marvelous vow, for what could scarcely have been enjoined by the counsel of our authority. He promised to absorb the marsh of Decemnovium, which, in the manner of an enemy, was laying waste the neighboring parts, by opening the mouths of ditches— that notorious desolation of the age which, under the long continuance of license, had settled into a kind of paludal sea; and, as a hostile wave, by pouring a deluge over cultivated places, it confounded the land’s grace together with a sylvan horror. Nourishing nothing useful beneath the water, the soil was stripped of its fruits, after it began to be subject to the marshes.

[3] Et ideo miramur priscae confidentiae virum, ut quod diu virtus publica refugit, manus privata susceperit. hunc ergo audacem laborem adgressurum se laudabili perfectione pollicitus est, ut, pereunte damnoso gurgite, quae fuerant amissa ulterius non perirent. unde nostrae super hac parte serenitatis postulat iussiones, ut auctoritate publica subeat opus eximium, quod erit cunctis viantibus profuturum.

[3] And therefore we marvel at a man of ancient confidence, that what public virtue long recoiled from, a private hand has undertaken. He has accordingly promised that he will address this bold labor to laudable perfection, so that, with the ruinous surge perishing, the things which had been lost should not further perish. Whence he asks for the injunctions of our Serenity on this point, that, by public authority, he may undertake the exceptional work, which will be beneficial to all wayfarers.

[4] Sed nos, patres conscripti, quibus cordi est bonum desiderium iuvare auxiliaribus constitutis, praesentibus decretis annuimus, ut ad loca ipsa Decemnovii duos ex vestro corpore dirigatis, quibus arbitrantibus, quantum spatii restagnatis incursibus paludestris illuvies occupavit, fixis terminus adnotetur, ut, cum ad perfectionem promissa pervenerint, liberatori suo reddita terra proficiat nec quisquam inde aliquid praesumat attingere, quod tam diu invadentibus aquis non potuit vindicare.

[4] But we, conscript fathers, to whose heart it is to help a good desire by auxiliary provisions established, assent by these present decrees, that you dispatch two from your own body to the very places of Decemnovii, and, they arbitrating, let it be recorded, with boundaries fixed, how much space the marshy illuviation, by stagnant incursions, has occupied; so that, when the promised things shall have come to perfection, the land, returned to its liberator, may profit, and let no one presume to touch anything thence, which for so long, with the waters invading, no one could vindicate.

XXXIII. DECIO V. I. PATRICIO THEODERICUS REX.

33. THEODERIC THE KING TO DECIUS, A MOST ILLUSTRIOUS PATRICIAN.

[1] Iustitiae ratio est, ut laudabile desiderium sequatur prosperitas iussionum et quod bona voluntate suscipitur, regalibus quoque hortationibus impleatur. vobis itaque desideria iusta poscentibus praesenti auctoritate concedimus, ut stagnis Decemnovii paludibusque siccatis sine fisco possideas in solum rura revocata nec ullam metuas liberatis rebus exhibere culturam, quas sub testimonio generalitatis absolvimus.

[1] The reason of justice is that laudable desire be followed by the prosperity of orders, and that what is undertaken with good will be fulfilled also by royal exhortations. to you, therefore, requesting just desires, by this present authority we grant that, the pools of Decemnovium and the marshes having been dried, you may possess, without the fisc, the farmlands recalled into solid ground, and you need not fear to exhibit cultivation upon the liberated properties, which we absolve under the testimony of the generality.

[2] Hinc etiam ad amplissimum senatum praecepta transmisimus, ut definito nunc spatio ad tuum pulchre transeat dominium, quod est a foedis gurgitibus vindicatum. aequum est enim, ut unicuique proficiat labor suus et sicut expendendo cognoscit incommoda, ita rebus perfectis consequatur augmenta. illud etiam, qui studio rei publicae semper invigilamus, aspeximus, ut, si quis hunc laborem iuncta tecum societate subire delegerit, habita operis aestimatione habeat iuris proprii spatia pro parte quam suscipit, ut nec solus immensis oneribus praegraveris et animosius peragatur, quod sub collegii adiuvatione suscipitur.

[2] Hence we have also transmitted precepts to the most ample Senate, that, the space now defined, that which has been vindicated from foul whirlpools may handsomely pass into your dominion. For it is equitable that each one’s own labor should profit him, and, just as by expending he comes to know the incommodities, so, things perfected, he should obtain augmentations. This also we, who always keep vigil with zeal for the commonwealth, have looked to: if anyone shall have chosen to undergo this labor in a society joined with you, then, an appraisal of the work having been made, let him have tracts of proper right in proportion to the part which he assumes, so that you may not be overburdened alone by immense burdens, and that what is undertaken under the assistance of a collegium may be carried through more spiritedly.

ita fiet ut et, quae rebus maximis est amica, molesta careatur invidia.

thus it will come about that even troublesome envy, the companion of the greatest affairs, will be lacking.

[3] Quapropter gloriosis desideriis navanter insiste, ne opinioni tuae grave sit in assumptis conatibus marcuisse. intuere quippe omnium ora atque oculos in te esse conversos: respice serenitatis nostrae suspensa iudicia ad effectum operis instituti. quanta vales animositate festina, ut dignus tanta re emersisse iudiceris, qui iam nunc omnium admiratione laudaris.

[3] Wherefore, press zealously upon your glorious desires, lest it be grievous to your reputation to have languished in the undertakings you have assumed. Consider, in fact, that the faces and eyes of all are turned toward you: have regard to the suspended judgments of our Serenity toward the effecting of the instituted work. Hasten with as great spiritedness as you are able, so that you may be judged to have emerged worthy of so great a matter, you who even now are lauded with the admiration of all.

XXXIIII.

34.

ARTEMIDORO PRAEFECTO URBIS THEODERICUS REX.

THEODERIC THE KING TO ARTEMIDORUS, PREFECT OF THE CITY.

[1] Gaudemus in te floruisse nostra iudicia: laetamur dignum praesulem Romanis arcibus extitisse, qui generosis animis amicum fraudibus non passus es velare secretum, ne vos aut delicta complices facerent aut securitas ad maiora potius incitaret. atquo ideo universa pecunia, quae fuerat fabricis deputata Romanis et nunc magnitudinis tuae discussione constitit abiuratam, cum nec reddita suo tempore nec docetur expensa, resumatur sine aliqua dilatione vobisque ordinantibus iterum Romanis moenibus applicetur. nefas est enim, ut in alios usus transeant quae sibi subtracta non inmerito Roma suspirat.

[1] We rejoice that our judgments have blossomed in you: we are glad that a worthy overseer has arisen for the Roman citadels, you who, with noble spirits, did not allow a friend to veil a secret with frauds, lest either the offenses make you accomplices, or security rather incite to greater ones. And therefore the entire sum of money which had been deputed to the Roman works, and which now by the discussion of your Greatness has been established as disavowed, since it was neither restored at its time nor is shown as expended, is to be resumed without any delay, and, with you giving orders, is again to be applied to the Roman walls. For it is nefarious that those things pass into other uses, for which, being subtracted from herself, Rome not undeservedly sighs.

[2] Deberemus itaque celatores deputatae pecuniae inmodica poena percellere, qui in tali causa nostram munificentiam fraudaverunt. sed affuit moderatrix, semper quae nobis est iuncta, clementia, ne indecore facta plecteremus graviter incitante iustitia. sufficiat nobis cupiditatem non implesse quod voluit.

[2] We ought, therefore, to strike down the concealers of the deputed money with an immoderate penalty, who in such a cause defrauded our munificence. But a moderatrix was present—clemency, which is always joined to us—lest we punish the deeds indecorously, with justice strongly urging. Let it suffice for us that cupidity did not fulfill what it wished.

nec maior potest provenire vindicta, quando velut propria videtur perdere, quae suppressa turpiter iudicaverat possidere.

nor can a greater vengeance come forth, when he seems to lose, as if his own, the things which, shamefully suppressed, he had judged himself to possess.

XXXV. TANCILAE V. S. THEODERICUS REX.

35. THEODERIC THE KING TO TANCILA, A DISTINGUISHED MAN.

[1] Acerbum nimis est nostris temporibus antiquorum facta decrescere, qui ornatum urbium cottidie desideramus augere. quocirca praesentibus te iussionibus ammonemus, ut de Comensi civitate aeneam statuam quae perisse suggeritur, omni animositate perquiras: spondens etiam centum aureos, si quis haec sacrilega prodere furta maluerit, quatenus promissio nostrae serenitatis trepidos ad spem confessionis invitet, quod etiam ad te destinata edicta proloquuntur. sed cum haec tamen iussa promulgaveris, si adhuc facinus secreta velaverint, post diem venerabilem locorum artifices facias congregari: a quibus sub terrore perquire quo ministro fuerit perpetratum.

[1] It is too bitter in our times for the deeds of the ancients to decline, we who daily desire to increase the ornament of cities. Wherefore by these present injunctions we admonish you to search out with all spiritedness, in the city of Como, the bronze statue which is reported to have perished: pledging also one hundred gold pieces, if anyone should prefer to betray these sacrilegious thefts, so that the promise of our Serenity may invite the fearful to the hope of confession, as the edicts sent to you likewise proclaim. But when, however, you shall have promulgated these orders, if still the secrets shall have veiled the crime, after the venerable day have the craftsmen of the places assembled: from whom, under terror, inquire by what agent it was perpetrated.

ab imperitis enim harum rerum statuae facilis eversio non fuisset, nisi eam temptasset movere loco magistra praesumptio.

for the easy overthrow of the statue would not have been achieved by the unskilled in these matters, unless a masterly presumption had attempted to move it from its place.

XXXVI. EDICTUM. THEODERICUS REX.

36. EDICT. THEODERIC THE KING.

[1] Quamvis ad proditionem sceleris relaxata nimis poena sufficiat nec parum sit munus audaciae supplicii declinasse terrorem, addimus tamen praemium, quod habere innocentia solet: non quia commissa placuerint, sed delectat nos munificos esse in amore vindictae.

[1] Although for the betrayal of a crime a penalty relaxed too much would suffice, and it is no small boon to audacity to have avoided the terror of punishment, nevertheless we add a reward, the sort that innocence is wont to have: not because the deeds committed have pleased, but it delights us to be munificent in the love of vengeance.

[2] Quapropter praesentis edicti unusquisque auctoritate cognoscat centum se aureos largitate nostra promereri, si prodat qui statuam de Comensi civitate rapuerunt, et de suo facto, quod maxime nocens requirit, indulgentiam se noverit habiturum. damus in aeneo compendio aureum munus: et metalla quam invenire possumus pretiosiora largimur: illud potius hac liberalitate redimentes, ne transeat in usum, quod constat esse prohibitum.

[2] Wherefore let each person by the authority of the present edict know that he earns for himself one hundred aurei by our largesse, if he betrays those who snatched the statue from the city of Como, and let him know that he will have indulgence for his own deed, which the guilty man most of all requires. we give a golden gift in a bronze saving; and we bestow metals as precious as we can find; redeeming that rather by this liberality, lest there pass into use what is established to be prohibited.

[3] Quis ergo tanta stultitiae caecitate damnetur, ut dubitet erumpere, quando et securitatem repperit et praemium confessionis adquirit? si quis autem dissimulandurn forte crediderit eumque aliquo veritatis indicio serenitas nostra detexerit, ultimo se noverit discrimine rapiendum. indignum est enim ut qui respuunt indulgentiam nostram, detectis postea suffragetur humanitas.

[3] Who, then, would be condemned by such a blindness of stupidity as to hesitate to break forth, when he has found security and acquires the reward of confession? But if anyone should perhaps think it must be dissimulated, and our Serenity should detect him by some token of verity, let him know that he will be snatched away to the ultimate extremity. For it is unworthy that, for those who spurn our indulgence, humanity should afterward lend its support when they are detected.

XXXVII. FAUSTO PPO THEODERICUS REX.

37. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Provectum regni nostri benignitas debet aemulari, ut tnatum humanitas relaxet dona, quantum res publica suscepit augmenta. non enim aliter laudatum modum possumus custodire, nisi ad considerationem rerum nostrum debeamus excitare propositum. inter tot enim cottidie deo propitiante successus tenacitatis esset vitium angusta largitate contentum.

[1] Our benignity ought to emulate the advancement of our realm, so that our humaneness may relax gifts as much as the commonwealth has received increases. For we cannot otherwise keep the lauded measure, unless we should rouse our purpose to the consideration of affairs. For amid so many successes daily, God being propitious, it would be a fault of tenacity to be content with narrow largess.

atque ideo illustris magnificentia tua praesenti auctoritate cognoscat Spoletinis civibus ad exhibitionem thermarum supra consuetudinem aliam millenam esse deputandam. cupimus enim libenter impendere quae ad salubritatem novimus civium pertinere, quia laudes sunt nostrorum temporum celebrata gaudia populorum.

and therefore let your Illustrious Magnificence, by present authority, recognize that for the citizens of Spoleto there is to be assigned for the exhibition of the baths, beyond the custom, another 1,000. For we desire gladly to expend those things which we know pertain to the salubrity of the citizens, since the celebrated joys of the peoples are the praises of our times.

XXXVIII. FAUSTO PPO THEODERICUS REX.

38. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Opes nostras cupimus thesauro pietatis augeri, execrantes commoda, quae nobis vexatorum fuerint calamitatibus adquisita. molesta est illatio nostrae clementiae quae defletur, quia quicquid sub laetitia penditur, accipientis laudibus applicatur.

[1] We desire our resources to be augmented by the treasury of piety, execrating the profits which might have been acquired for us by the calamities of the oppressed. Irksome is a payment to our clemency that is bewailed, because whatever is paid under joy is attached to the praises of the recipient.

[2] Urbis itaque Sipontinae negotiatores hostium se asserunt depopulatione vastatos: et quia egentium levamina nostras potius divitias aestimamus, illustris magnificentia vestra per hoc iuge biennium nuncupatos nulla faciat coemptione vexari.

[2] Therefore the merchants of the city of Siponto assert that they have been laid waste by the depredation of enemies: and since we esteem the alleviations of the needy as rather our own riches, let your Illustrious Magnificence, throughout this continuous biennium, cause those now named to be vexed by no coemption.

[3] Sed quoniam lapsos relevasse nihil proficit, si onus aliud solutionis accedit, qui memoratis negotiatoribus noscuntur mutuasse pecuniam, celsitudo tua faciat ammoneri, ne in hoc biennii spatio quicquam de credita summa existiment postulandum, quatenus sub induciis supradictis et datam possint reparare pecuniam et aliquatenus debitorum valeat respirare substantia. quid enim proficit creditorem se urgere, quando in cassum nititur nudatos exigere? quibus magis prospicimus, si ad mutuata sustinendo pervenire faciamus.

[3] But since to have relieved those who have fallen profits nothing if another burden of payment is added, let your loftiness have those who are known to have lent money to the aforesaid negotiators admonished, that in this biennium’s span they should think nothing ought to be demanded from the credited sum, to the end that under the aforesaid reprieve they may both be able to recover the money given and that the substance of the debtors may to some extent be able to breathe. For what does it profit a creditor to press his claim, when he strives in vain to exact from men stripped bare? We look out for their interests the more, if by forbearance we bring it about that [the debtors] can come to the loaned amounts.

XXXVIIII. ALOIOSO ARCHITECTO THEODERICUS REX.

39. THEODERIC THE KING TO ALOIOSUS THE ARCHITECT.

[1] Si audita veterum miracula ad laudem clementiae nostrae volumus continere, quoniam augmenta regalis gloriae sunt, cum sub nobis nulla decrescunt, quo studio convenit reparari quod etiam nostris oculis frequenter constat offerri? delectat enim salutiferi Aponi meminisse potentiam, ut intellegas, quo desiderio cupimus reficere quod de memoria nostra nescit exire.

[1] If we wish to keep the heard-of miracles of the ancients for the praise of our clemency, since they are augmentations of royal glory, since under us none decrease, with what zeal is it fitting that there be repaired that which is even well-known to be frequently presented to our eyes? For it delights to remember the potency of the salutiferous Aponus, so that you may understand with what desire we long to restore that which does not know how to depart from our memory.

[2] Caerulum fontem vidimus in formam dolii concavis hiatibus aestuantem et fornaces anhelantium aquarum circumducto tereti labio naturae probabili dispositione coronatas: quae licet more calidae nebulosos vapores exhalent, hanc tamen iucundam perspicuitatem aspectibus humanis aperiunt, ut quivis hominum illam gratiam desideret contingere, etiam cum non ignoret ardere. ore plenissimo in sphaerae similitudine supra terminos suos aquarum dorsa turgescunt, unde latex tanta quiete defluit, tanta quasi stabilitate decurrit, ut eum non putes crescere, nisi quia inde aliquid rauco murmure sentis exire.

[2] We saw a cerulean spring, seething into the form of a cask with concave openings, and the furnaces of panting waters, crowned, by a credible disposition of nature, with a rounded lip drawn all around: which, although after the manner of hot waters they exhale nebulous vapors, yet they open up this pleasant perspicuity to human sight, so that anyone of mankind desires to touch that grace, even when he does not ignore that it burns. With a very full mouth, in the likeness of a sphere, the backs of the waters swell above their bounds, whence the liquid flows down with such quiet, runs with such as-it-were stability, that you would not think it to be increasing, except that you sense something going out thence with a hoarse murmur.

[3] Veniunt aquae per algentes meatus tali fervore succensae, ut post recurva spatia, quae arte facta sunt longiora, calores sint maximos redditurae. o magistri mirandum semper ingenium, ut naturae furentis ardorem ita ad utilitatem humani corporis temperaret, ut quod in origine dare poterat mortem, doctissime moderatum et delectationem tribueret et salutem! iuvat videre secretum, latices vapores igneos exhalantes, amicum undis indesinenter ardorem, et calorem venire decursu rivi, unde usualiter solebat extingui.

[3] The waters come through gelid passages kindled with such fervor that, after the recurved spaces, which by art have been made longer, they are about to render the greatest heats. O masters’ ever-admirable ingenuity, that so tempered the ardor of raging nature to the utility of the human body that what at its origin could give death, most learnedly moderated, would bestow both delight and health! It delights to see the secret: the waters exhaling fiery vapors, a friendly ardor to the waves unceasingly, and heat to come in the down-course of the brook, whence it used usually to be quenched.

merito dicunt philosophi elementa sibi mutuis complexionibus illigari et mirabili coniungi foederatione, quae inter se contraria intelleguntur varietate pugnare.

Rightly do the philosophers say that the elements are bound to one another by mutual complexions and are conjoined by a marvelous federation, which are understood, being contrary among themselves, to fight by reason of their variety.

[4] Ecce madentem substantiam vapores producere constat ignitos, quae mox ad thermarum aedificia decora pervenerit, illisa cautibus unda descendens et aera sua qualitate succendit et tactu fit habilis, cum recepta fuerit in lavacris: unde non tantum deliciosa voluptas adquiritur, quantum blanda medicina confertur. scilicet sine tormento cura, sine horrore remedia, sanitas impunita, balnea contra diversos dolores corporis attributa. quae ideo Aponum Graeca lingua beneficialis nominavit antiquitas, ut causam tanti remedii aeger cognosceret, cum de tali nomine dubium nil haberet.

[4] Behold, it is established that the moist substance brings forth fiery vapors, which soon reaches the comely edifices of the baths; the wave, dashed against the crags, descending, both kindles the air by its own quality and by touch becomes serviceable, when it has been received in the bathing-pools: whence not so much a delicious delight is acquired as a soothing medicine is conferred. Of course, a cure without torment, remedies without horror, health without penalty, baths assigned against the diverse pains of the body. Wherefore antiquity in the Greek tongue named Aponus “beneficial,” so that the sick man might recognize the cause of so great a remedy, since he would have nothing doubtful from such a name.

[5] Sed inter alia loci ipsius bona illud quoque stupendum esse didicimus, quod una fluentorum natura diversis ministeriis videatur accommoda. nam protinus saxo suscipiente collisa inhalat primae cellulae sudatoriam qualitatem: deinde in solium mitigata descendens minaci ardore deposito suavi temperatione mollescit: mox in vicinum producta cum aliqua dilatione torpuerit, multo blandius intepescit: postremo ipso quoque tepore derelicto in piscinam Neronianam frigida tantum efficitur, quantum prius ferbuisse sentitur.

[5] But among the other goods of the place itself we learned this also to be astonishing: that the single nature of the streams seems accommodated to diverse ministrations. For straightway, as the rock receives it, striking against it, it breathes upon the first little cell a sudatory quality; then, descending mitigated into the bath-basin, with menacing ardor laid aside, it softens by a pleasant temperation; soon, drawn out into a neighboring spot, when with some delay it has grown torpid, it grows much more blandly lukewarm; finally, with the very warmth too abandoned, in the Neronian piscina it becomes merely cold, to the same degree as previously it was felt to have boiled.

[6] Non inmerito auctoris sui participans nomen collega est cum viriditate gemmarum, ut ipsa quoque vitrei elementi colore perspicua quasdam trementes undas quieta commoveat. sed ut ipsum quoque lavacrum mundius redderetur, stupenda quadam continentiae disciplina in undam, qua viri recreantur, si mulier descendat, incenditur, propterea quia et ipsis altera exhibitio decora collata est: scilicet ne ardentium aquarum fecundissimum locum non crederent habuisse, unde plurima largiretur, si uterque sexus uno munere communiter uteretur.

[6] Not undeservedly sharing the name of its author, it is a colleague with the viridity of gems, so that, perspicuous with the color of the vitreous element, even while quiet it sets certain trembling waves in motion. But, that the bath itself might be rendered more clean, by a certain astounding discipline of continence the wave in which men are refreshed, if a woman should descend, is ignited, because to them also another seemly provision has been allotted: namely, lest they should think that the most fecund place of the burning waters had not possessed that whence it could lavish very many things, if both sexes were to use one boon in common.

[7] Haec perennitas aquarum intellegendi praestat indicium per igneas terrae venas occultis meatibus influentem imitus in auras erumpere excocti fontis inriguam puritatem. nam si naturae fuisset illud incendium, sine interitu substantiae non esset amissum: sed aquae materia sensibilis, sicut peregrinum contraxit ignem, sic iterum nativum facile recepit algorem.

[7] This perennity of the waters supplies an indication for understanding that, through the igneous veins of the earth, flowing in by occult channels, from within it erupts into the air the irrigant purity of an excocted spring. For if that conflagration had been of nature, it would not have been lost without the destruction of the substance; but the sensible matter of the water, just as it contracted a foreign fire, so again easily received its native chill.

[8] Praestat et aliud adiutorii genus vis illa medicabilis. nam iuxta caput fontis scintillosi quendam sibi meatum provida natura formavit. hinc desuper sella composita, quae humanis necessitatibus in apsidis speciem perforatur, aegros suscipit interno umore diffluentes: ubi dum fessi nimio languore consederint, vaporis illius delectatione recreati et lassa viscera reficiunt et umores noxia infusione largatos vitali ariditate constringunt: et quasi aliquo desiderabili cibo refecti valentiores queant protinus inveniri, sic medicabili substantiae venit a sulfure quod calet, a salsedine quod desiccat.

[8] That medicinal force also furnishes another kind of aid. For near the head of the scintillant spring provident nature has formed for itself a certain meatus. Hence, from above, a seat is set up, which, for human necessities, is perforated in the likeness of an apse, and it receives the sick, overflowing with internal humor: where, when they, wearied by excessive languor, have sat down, refreshed by the delectation of that vapor they both restore their weary viscera and, with vital aridity, constrict the humors lavished by a noxious infusion: and as if refreshed by some desirable food, they can straightway be found stronger; thus to the medicinal substance there comes from sulfur that which heats, from saltness that which desiccates.

talia posteris non tradere hoc est graviter in longa aetate peccare.

not to hand down such things to posterity—this is to sin grievously over a long age.

[9] Quapropter antiqua illic aedificiorum soliditas innovetur, ut sive in cuniculis sive in thermis fuerit aliquid reparandum, te debeat imminente reconstrui. virgulta quoque noxia importunitate nascentia evulsis cespitibus auferantur, ne radicum quidam capilli paulatim turgentes fabricarum visceribus inserantur et more vipereo prolem sibi fecunditate contraria nutriant, unde se compago casura disrumpat.

[9] Wherefore let the ancient solidity of the buildings there be renewed, so that whether in the tunnels or in the baths there is anything to be repaired, it ought to be rebuilt with you overseeing. Also let the brushwood springing up with harmful importunity be removed, the sods being torn up, lest certain hairs of roots, swelling little by little, be inserted into the inner fabric of the buildings, and, after the viper’s manner, nourish for themselves a progeny with contrary fecundity, whence the framework, about to fall, bursts itself asunder.

[10] Palatium quoque longa senectute quassatum assidua reparatione corrobora. spatium, quod inter aedem publicam et caput igniti fontis interiacet, silvestri asperitate depurga. rideat florenti gramine facies decora campestris: quin etiam ardentis aquae fertilitate laetatur miroque modo dum proxime salem generet sterilem, nutriat pariter et virores.

[10] Also, strengthen the Palace, shaken by long senescence, with assiduous reparation. the space which lies between the public edifice and the head of the igneous spring, depurate from sylvan asperity. let the comely face of the plain smile with flourishing grass: nay even let it rejoice in the fertility of the burning water, and, in a wondrous manner, while close at hand it generates sterile salt, let it at the same time nourish viridity.

[11] Sed non his tantum beneficiis Antenorea terra fecunda est: infert et alia, quae multo grandius obstupescas. corda illa, ut ita dixerim, montium in vicem secretarii negotia contentiosa discingunt. nam si quis forte pecus furatum pilis nativis solito more spoliare praesumpserit, undis ardentibus frequenter inmersum necesse est ut ante decoquat quam emundare praevaleat.

[11] But not only with these benefits is the Antenorean land fertile: it also brings forth others, at which you would be far more greatly astonished. Those hearts, so to speak, of the mountains unravel litigious affairs in the stead of a secretary. For if someone by chance should presume to despoil a stolen beast of its native hairs by the usual method, being frequently immersed in the burning waves it needs must be boiled before he can prevail to cleanse it.

o vere secretarium iure reverendum, quando in his aquis non solum sensum, sed etiam verum constat esse iudicium et quod humana nequit altercatione dissolvi, fontium datum est aequitate definiri. loquitur illic tacita natura, dum iudicat, et sententiam quodam modo dicit, quae perfidiam negantis excludit.

o truly a secretarium, by right to be reverenced, since in these waters it is established that there is not only sense, but also a true judgment; and what human altercation cannot dissolve, it has been granted to be determined by the equity of the springs. there silent nature speaks, while it judges, and in a certain manner pronounces a sentence, which excludes the perfidy of the denier.

[12] Sed quis ista conservare neglegat, quamvis plurima tenacitate sordescat? siquidem ornat regnum, quod fuerit singulariter toto orbe nominatum. et ideo pecunia, quae tibi data est, si opus non potuerit implere susceptum, quantum adhuc expendendum esse credideris, missis nobis brevibus indicabis, quia non gravamur expendere, ut tanta videamur ruris moenia custodire.

[12] But who would neglect to conserve these things, though they grow dirty with very great tenacity? Since indeed it adorns the kingdom, which has been singularly named throughout the whole world. And therefore, as for the money which has been given to you, if it shall not be able to fulfill the work undertaken, you will indicate to us, by briefs sent, how much you judge must still be expended, for we are not reluctant to expend, that we may be seen to guard such great walls of the countryside.

XL. BOETHIO PATRICIO THEODERICUS REX.

40. THEODERIC THE KING TO BOETHIUS, PATRICIAN.

[1] Cum rex Francorum convivii nostri fama pellectus a nobis citharoedum magnis precibus expetisset, sola ratione complendum esse promisimus, quod te eruditionis musicae peritum esse noveramus. adiacet enim vobis doctum eligere, qui disciplinam ipsam in arduo collocatam potuistis attingere.

[1] When the king of the Franks, enticed by the fame of our banquet, had with great entreaties requested from us a cithara-player, we promised that it should be fulfilled on one ground alone: that we knew you to be skilled in musical erudition. For it pertains to you to choose a learned man, you who have been able to reach the discipline itself set on high.

[2] Quid enim illa praestantius, quae caeli machinam sonora dulcedine modulatur et naturae convenientiam ubique dispersam virtutis suae gratia comprehendit? quicquid enim in conceptum alicuius modificationis existit, ab harmoniae continentia non recedit. per hanc competenter cogitamus, pulchre loquimur, convenienter movemur: quae quotiens ad aures nostras disciplinae suae lege pervenerit, imperat cantum, mutat animos artifex auditus,

[2] For what is more preeminent than that which modulates the machine of heaven with sonorous sweetness and, by the grace of its own virtue, comprehends the consonance of nature dispersed everywhere? For whatever comes into the conception of any modulation does not depart from the coherence of harmony. Through this we think competently, we speak beautifully, we move congruently: which, whenever it has come to our ears by the law of its discipline, it commands song; hearing, as an artificer, alters souls,

[3] et operosa delectatio haec cum de secreto naturae tamquam sensuum regina tropis suis ornata processerit, reliquae cogitationes exiliunt omniaque facit eici, ut ipsam solummodo delectet audiri. tristitiam noxiam iucundat, tumidos furores attenuat, cruentam saevitiam efficit blandam, excitat ignaviam soporantem languore, vigilantibus reddit saluberrimam quietem, vitiatam turpi amore ad honestum studium revocat castitatem, sanat mentis taedium bonis cogitationibus semper adversum, perniciosa odia convertit ad auxiliatricem gratiam et quod beatum genus curationis est, per dulcissimas voluptates expellit animi passiones.

[3] and this laborious delectation, when from nature’s secret, as if the queen of the senses, adorned with its tropes, it has proceeded, the remaining cogitations leap out and it causes all things to be cast away, so that it alone may delight to be heard. it makes noxious sadness pleasant, attenuates tumid furies, makes bloody savagery gentle, rouses sloth that is lulling with languor, renders to the wakeful a most salubrious rest, recalls chastity, vitiated by shameful love, to honorable pursuit, heals the tedium of the mind, ever adverse to good thoughts, converts pernicious hatreds to helping grace, and—what a blessed kind of cure it is—through the sweetest pleasures expels the passions of the soul.

[4] Incorpoream animam corporaliter mulcet et solo auditu ad quod vult deducit, quam tenere non praevalet verbo: tacitus manibus clamat, sine ore loquitur et per insensibilium obsequium praevalet sensuum exercere dominatum. hoc totum inter homines quinque tonis agitur, qui singuli provinciarum ubi reperti sunt nominibus vocitantur. miseratio quippe divina localiter sparsit gratiam, dum omnia sua valde fecit esse laudanda.

[4] It soothes the incorporeal soul corporally and by hearing alone leads it to what it wills, which it is not able to hold by word: silently it cries out with hands, it speaks without a mouth, and through the compliance of insensibles it prevails to exercise dominion over the senses. This whole thing among men is conducted by five tones, which individually are called by the names of the provinces where they were found. For indeed divine compassion has locally scattered grace, while it has made all its own things to be very much praiseworthy.

Dorius prudentiae largitor et castitatis effector est. Phrygius pugnas excitat, votum furoris inflammat. Aeolius animi tempestates tranquillat somnumque iam placatis attribuit.

Dorian is a largitor of prudence and an effector of chastity. Phrygian excites battles, inflames the impulse of fury. Aeolian calms the tempests of the mind and, once they are now placated, bestows sleep.

Iastius intellectum obtusis acuit et terreno desiderio gravatis caelestium appetentiam bonorum operator indulget. Lydius contra nimias curas animae taediaque repertus remissione reparat et oblectatione corroborat.

Iastian sharpens the intellect of the obtuse, and for those weighed down by earthly desire the operator indulges an appetite for heavenly goods. The Lydian, by contrast, found against excessive cares of the soul and its tediums, repairs by remission and corroborates by delectation.

[5] Hoc ad saltationes corruptibile saeculum flectens honestum remedium turpe fecit esse commentum. hic vero numerus quinarius trina divisione consistit. omnis enim tonus habet summum et imum: haec autem dicuntur ad medium.

[5] By bending this toward dances, the corruptible age has made an honorable remedy to be a shameful contrivance. But this quinary number consists in a triple division. For every tone has a highest and a lowest: and these are said with reference to the medium.

et quoniam sine se esse non possunt quae alterna sibi vicissitudine referuntur, utiliter inventum est artificialem musicam, id est auctorum operationibus diversis organis exquisitam, modis quindecim contineri.

and since the things which are referred back to one another by alternate vicissitude cannot exist without each other, it has been usefully discovered that artificial music, that is, exquisitely fashioned by the operations of authors with diverse organs, is contained in fifteen modes.

[6] His rebus aliquid maius adiciens humana sollertia terris quandam harmoniam doctissima inquisitione collegit, quae diapason nominatur, ex omnibus scilicet congregata, ut virtutes, quas universum melos habere potuisset, haec adunatio mirabilis contineret. hinc Orpheus mutis animalibus efficaciter imperavit vagosque greges contemptis pascuis ad audiendi epulas potius invitavit. illo cantante amaverunt siccas Tritones terras: Galatea lusit in solidis: deseruerunt ursi amabiles silvas: leones domestica tandem canneta reliquerunt: iuxta praedonem suum praeda gaudebat.

[6] To these things adding something greater, human ingenuity, by a most learned inquiry, gathered for the lands a certain harmony, which is called the diapason, namely assembled from all, so that this marvelous adunation might contain the powers which the whole melos could have possessed. Hence Orpheus effectively commanded mute animals and invited the wandering herds, their pastures scorned, rather to feasts of hearing. With him singing, the Tritons loved the dry lands; Galatea played upon the solid ground; the bears deserted their lovely forests; the lions at last left their homely reed-beds; beside its robber the prey rejoiced.

in unum conventum contraria vota collecta sunt et fide dicente lyra omnia sibi adversa crediderunt.

into one convention opposing vows were collected, and, with the lyre’s string speaking, they believed that everything was adverse to themselves.

[7] Amphion quoque Dircaeus canendo chordis Thebanos muros dicitur condidisse, ut, cum homines labore marcidos ad studium perfectionis erigeret, saxa ipsa crederentur relictis rupibus advenisse. Musaeum etiam, et artis Orphei filium et naturae, Maronis praepotens lingua concelebrat, dicens apud inferos in summa beatitudine constitutum, quod per Elysios campos felices animas septem chordarum pulsibus amoenabat, significans summo praemio perfrui, cui disciplinae huius contigerit suavitatibus epulari.

[7] Amphion too, the Dircaean, is said to have founded the Theban walls by singing to the chords, so that, when he raised men wearied by labor to the study of perfection, the stones themselves were believed to have come from the cliffs. Musaeus also—both the son of Orpheus in art and in nature—the prepotent tongue of Maro celebrates, saying that he was set among the dead in the highest beatitude, in that through the Elysian fields he made pleasant the happy souls by the strikings of the seven strings, signifying that he enjoys the highest prize to whom it has befallen to feast upon the sweetnesses of this discipline.

[8] Sed haec omnia humano studio per manualem musicam videntur effecta. naturalis autem rhythmus animatae voci cognoscitur attributus: qui tunc melos pulchre custodit, si apte taceat, congruenter loquatur et per accentus viam musicis pedibus composita voce gradiatur. inventa est quoque ad permovendos animos oratorum fortis ac suavis oratio, ut criminosis irascantur iudices, misereantur errantibus: et quicquid potest eloquens efficere, ad huius disciplinae non est dubium gloriam pertinere.

[8] But all these things seem to have been effected by human zeal through manual music. Natural rhythm, however, is known to be attributed to the animated voice: which then beautifully keeps the melos, if it suitably is silent, speaks congruently, and, by the way of accents, with musical feet, proceeds with a composed voice. There has also been found, for thoroughly moving souls, the strong and sweet oration of orators, so that judges may be angry at the criminal, may pity those who err: and whatever the eloquent can accomplish, it is not doubtful that the glory pertains to this discipline.

[9] Poetis etiam, Terentiano testante, duo primum metra principalia sunt tributa, id est heroicum et iambicum, unum quod erigeret, alterum quod placaret. ex quibus ad oblectandos animos audientum diversa progenita sunt et ut in organis toni, ita in humana voce varias animi affectiones gravida metra pepererunt.

[9] Also to the poets, as Terentianus bears witness, two principal meters were first attributed, that is, the heroic and the iambic: the one to elevate, the other to placate. From these, for the delectation of the minds of the hearers, diverse kinds were begotten; and as in organs the tones, so in the human voice the heavy-with-fruit meters brought forth various affections of the soul.

[10] Sirenas in miraculum cantasse curiosa prodit antiquitas et quamvis navigantes fluctus abduceret, carbasa ventus inflaret, eligebant suaviter decepti scopulos incurrere, ne tantam paterentur dulcedinem praeterire. quibus solus Ithacus evasit, qui nautis sollicitatorem protinus obstruxit auditum. contra noxiam dulcedinem cogitavit vir prudentissimus felicissimam surditatem et quam vincere intellegendo non poterant, melius non advertendo superabant.

[10] In a miracle the Sirens sang, curious antiquity reports; and although, as men were sailing, the waves were carrying them off, the wind was inflating the canvases, they, sweetly deceived, chose to run upon the rocks, lest they allow so great a sweetness to pass by. From whom the Ithacan alone escaped, who straightway stopped up for the sailors the ear—that tempter. Against the noxious sweetness the most prudent man contrived the most felicitous deafness, and what they could not conquer by understanding, they overcame better by not adverting.

se vero soliditati arboris constrictis nexibus illigavit, ut et famosos cantus liberis auribus probare potuisset et pericula dulcisonae vocis unda rapiente vinctus evaderet.

but he indeed bound himself to the solidity of the tree with constricted bonds, so that he might both be able to test the famous songs with free ears and, bound, might escape the perils of the sweet-sounding voice, with the wave sweeping along.

[11] Verum ut et nos talia exemplo sapientis Ithaci transeamus, loquamur de illo lapso caelo psalterio, quod vir toto orbe cantabilis ita modulatum pro animae sospitate composuit, ut his hymnis et mentis vulnera sanentur et divinitatis singularis gratia conquiratur. en quod saeculum miretur et credat: pepulit Davitica lyra diabolum: sonus spiritibus imperavit: et canente cithara rex in libertatem rediit, quem internus inimicus turpiter possidebat.

[11] But, that we too may pass over such things by the example of the wise Ithacan, let us speak of that psaltery fallen from heaven, which the man renowned in song through the whole orb composed, so modulated for the soul’s safety, that by these hymns both the wounds of the mind may be healed and the grace of singular divinity may be sought out. Behold what the age may marvel at and believe: the Davidic lyre drove the devil away: sound commanded the spirits: and with the cithara sounding, the king returned into freedom, whom the inner enemy was shamefully possessing.

[12] Nam licet huius delectationis organa multa fuerint exquisita, nihil tamen efficacius inventum est ad permovendos animos quam concavae citharae blanda resultatio. hinc etiam appellatam aestimamus chordam, quod facile corda moveat: ubi tanta vocum collecta est sub diversitate concordia, ut vicina chorda pulsata alteram faciat sponte contremiscere, quam nullum contigit attigisse. tanta enim vis est convenientiae, ut rem insensualem sponte se movere faciat, quia eius sociam constat agitatam.

[12] For although many instruments of this delectation have been exquisitely devised, nothing, however, has been found more efficacious for thoroughly moving souls than the winsome reverberation of the hollow cithara. hence also we reckon the chord to have been so named, because it easily moves hearts: where so great a concord of voices is gathered under diversity, that, a neighboring chord having been struck, it makes another of its own accord to tremble, which it has befallen no one to have touched. for so great is the force of congruence, that it makes a thing without sense move of its own accord, because it is agreed that its companion has been set in motion.

[13] Hinc diversae veniunt sine lingua voces: hinc variis sonis efficitur quidam suavissimus chorus, illa acuta nimia tensione, ista gravis aliqua laxitate, haec media tergo blandissime temperato, ut homines se ad tantam perducere non praevaleant unitatem, in quantam ad socialem convenientiam ratione carentia pervenerunt. ibi enim quicquid excellenter, quicquid ponderatim, quicquid rauce, quicquid purissime aliasque distantias sonat, quasi in unum ornatum constat esse collectum, et ut diadema oculis varia luce gemmarum, sic cithara diversitate soni blanditur auditui.

[13] From this there come diverse voices without a tongue: from this, by varied sounds, a certain most-sweet chorus is effected, that one acute by excessive tension, this one grave by some laxity, this one middle with the back most pleasantly tempered, so that men are not able to prevail to bring themselves to so great a unity as things lacking reason have attained unto a social concord. For there whatever sounds excellently, whatever ponderously, whatever hoarsely, whatever most purely, and other intervals, is understood to have been collected as if into a single ornament; and as a diadem to the eyes by the various light of gems, so the cithara flatters the hearing by the diversity of sound.

[14] Musarum tela loquax, stamina verbosa, fila canentia, in quibus arguto plectro tegitur quod dulciter audiatur. hanc igitur ad imitationem variae testudinis Mercurius dicitur invenisse, quam tanta utillima procurantem astronomi inter stellas requirendam esse putaverunt, persuadentes caelestem esse musicam, quando lyrae formam comprehendere potuerunt inter sidera collocatam.

[14] the loquacious warp of the Muses, the verbose strands, the singing threads, over which with a keen plectrum that which is to be sweetly heard is played. therefore Mercury is said to have discovered this in imitation of the variegated tortoise-shell, which, as procuring things most useful to such a degree, the astronomers thought ought to be sought among the stars, persuading that music is celestial, since they were able to comprehend the form of the lyre placed among the stars.

[15] Harmonia vero caeli humano sermone idonee non potest explicari, quam ratio tantum animo dedit, sed auribus natura non prodidit. dicunt enim debere credi, ut beatitudo caelestis illis oblectationibus perfruatur, quae nec fine deficit nec aliqua intermissione marcescit. in ipso quippe intellectu habitare referunt superna, ipsis deliciis caelestia perfrui et talibus contemplationibus inhaerentia beatis iugiter delectationibus contineri.

[15] But the harmony of heaven cannot be adequately explicated by human speech, which reason has given only to the mind, but nature has not disclosed to the ears. For they say it ought to be believed that celestial beatitude enjoys those oblectations which neither fail by an end nor wither by any intermission. Indeed they report that the supernal dwell in the very intellect, that the heavenly enjoy the delights themselves, and, adhering to such contemplations, are contained in blessed continual delectations.

[16] Bene quidem arbitrati, si causam caelestis beatitudinis non in sonis, sed in creatore posuissent, ubi veraciter sine fine gaudium est, sine aliquo taedio manens semper aeternitas, et inspectio sola divinitatis efficit, ut beatius esse nil possit. haec veraciter perennitatem praestat, haec iucunditates accumulat: et sicut praeter ipsam creatura non extat, ita sine ipsa incommutabilem laetitiam habere non praevalet.

[16] They would indeed have judged well, if they had placed the cause of celestial beatitude not in sounds, but in the Creator, where truly there is joy without end, an eternity abiding always without any tedium, and the mere inspection of the Divinity brings it about that nothing can be more blessed. This truly affords perennity, this accumulates jucundities: and just as apart from her the creature does not exist, so without her it is not able to have unchangeable joy.

[17] Sed quoniam nobis facta est voluptuosa digressio, quia semper gratum est de doctrina colloqui cum peritis, citharoedum, quem a nobis diximus postulatum, sapientia vestra eligat praesenti tempore meliorem, facturus aliquid Orphei, cum dulci sono gentilium fera corda domuerit. et quantae nobis gratiae fuerint actae, tantae vobis et nostrae aequabili compensatione referuntur, qui et imperio nostro paretis et quod vos clarificare possit, efficitis.

[17] But since a pleasurable digression has been made for us, because it is always pleasing to converse about doctrine with the skilled, let your wisdom choose at the present time the better citharoedist, whom we said had been requested by us, about to do something of Orpheus, as with sweet sound he tamed the wild hearts of the gentiles. And as great thanks as have been rendered to us, so great are returned to you also by the even compensation of ours, you who both obey our command and bring about what can make you illustrious.

XLI. LUDUIN REGI FRANCORUM THEODERICUS REX.

41. THEODERIC THE KING TO LUDUIN, KING OF THE FRANKS.

[1] Gloriosa quidem vestrae virtutis affinitate gratulamur, quod gentem Francorum prisca aetate residem feliciter in nova proelia concitastis et Alamannicos populos caesis fortioribus inclinatos victrici dextera subdidistis. sed quoniam semper in auctoribus perfidiae resecabilis videtur excessus nec primariorum plectibilis culpa omnium debet esse vindicta, motus vestros in fessas reliquias temperate, quia iure gratiae merentur evadere, quos ad parentum vestrorum defensionem respicitis confugisse. estote illis remissi, qui nostris finibus celantur exterriti.

[1] We indeed rejoice in the glorious affinity of your virtue, in that you have happily roused the nation of the Franks, sluggish in ancient time, into new battles, and have subjected the Alamannic peoples—when the stronger had been cut down, brought low—to your victorious right hand. But since excess seems always to be resectable in the authors of perfidy, nor should the punishable fault of the principals become a vengeance upon all, temper your movements against the weary remnants, because by the right of grace they merit to escape—those whom you regard to have fled to the defense of your parents. Be lenient to those who, terrified, are concealed within our borders.

[2] Memorabilis triumphus est Alamannum acerrimum sic expavisse, ut tibi eum cogas de vitae munere supplicare. sufficiat illum regem cum gentis cecidisse superbia: sufficiat innumerabilem nationem partim ferro, partim servitio subiugatam. nam si cum reliquis confligis, adhuc cunctos superasse non crederis.

[2] It is a memorable triumph that the very fierce Alamann has been so terrified, that you compel him to supplicate you for the gift of life. Let it suffice that that king has fallen, together with the pride of the nation: let it suffice that the innumerable nation has been subjugated, partly by iron, partly by servitude. For if you do battle with the remaining ones, you are not yet believed to have overcome all.

accipe in talibus causis frequenter expertum: illa mihi feliciter bella provenerunt, quae moderato fine peracta sunt. is enim vincit assidue qui novit omnia temperare, dum iucunda prosperitas illis potius blanditur, qui austeritate nimia non rigescunt. cede itaque suaviter genio nostro, quod sibi gentilitas communi remittere consuevit exemplo.

take as in such cases frequently verified: those wars have prospered for me which have been carried through to a moderated end. for he conquers continually who knows how to temper all things, since pleasant prosperity rather flatters those who do not grow rigid with excessive austerity. yield, therefore, gently to our genius, which the nation is accustomed, by common example, to remit to itself.

sic enim fit, ut et meis petitionibus satisfecisse videamini nec sitis solliciti ex illa parte, quam ad nos cognoscitis pertinere.

for thus it comes to pass that you seem both to have satisfied my petitions and are not anxious on that side which you recognize to pertain to us.

[3] Quocirca salutantes honore et affectione, qua dignum est, illum et illum legatos nostros ad excellentiam vestram consueta caritate direximus, per quos et sospitatis vestrae indicium et speratae petitionis consequamur effectum. quaedam vero, quae ad nos pro vestris utilitatibus pervenerunt, per harum portitores verbo vobis insinuanda commisimus, ut cautiores effecti optata possitis victoria constanter expleri. vestra siquidem salus nostra gloria est et totiens regnum Italiae proficere iudicamus, quotiens de vobis laeta cognoscimus.

[3] Wherefore, greeting with honor and affection, as is worthy, this man and that man, our envoys, we have directed to your Excellency with accustomed charity, through whom we may obtain both an indication of your safety and the effect of the petition we have hoped for. Certain things indeed, which have come to us for your advantages, we have entrusted to be intimated to you by word, through the bearers of these, so that, made more cautious, you may be able steadfastly to achieve the desired victory. For your welfare is our glory, and we judge the kingdom of Italy to make progress as often as we learn glad news about you.

[4] Citharoedum etiam arte sua doctum pariter destinavimus expetitum, qui ore manibusque consona voce cantando gloriam vestrae potestatis oblectet: quem ideo fore credimus gratum, quia vos eum iudicastis magnopere dirigendum.

[4] We have likewise dispatched, as requested, a citharode trained in his own art, who, by singing with a harmonious voice, with mouth and hands in unison, may delight the glory of your power: whom therefore we believe will be welcome, because you have judged that he ought greatly to be sent.